《玉清無極總真文昌大洞仙經註》Vol. 8

This scripture reveals the profound correspondence between the human body and the cosmos in Daoist cultivation. The Primordial Heavenly King (Yuanshi Tianwang, one of Daoism's supreme deities) explains that the Big Dipper resides in the Kan palace (the Water trigram of the Bagua), where four perfected beings (embodiments of the Four Symbols) scatter celestial flowers at the Jade Purity Platform in the Shangqing realm. The mentioned Jade Purity Platform actually corresponds to the Muddy Pellet Palace (upper Dantian) in the human brain, with the four perfected beings symbolizing the vital Qi (energy) governing the four directions within the body.

The text describes how the Sovereign Minister Zhong Xuansheng (the presiding deity of the Muddy Pellet Palace) commands numerous celestial beings. When this divine presence manifests, all true spirits gather—demonstrating how focused intention mobilizes the flow of internal Qi. The phrase "will is the commander of Qi" illustrates how consciousness guides vital energy.

The fragrant breeze that nourishes the Three Treasures (Jing-essence, Qi-energy, and Shen-spirit) represents a natural phenomenon arising when the Five Organ Qi circulates during cultivation. Daoism teaches that through persistent practice—when the Five Qi achieve harmony—this intrinsic fragrance naturally emerges to nourish the deities. The scripture's description of celestial incense and flowers offered to the Primordial Heavenly Venerable actually refers to these internally generated effects of cultivation, not external rituals.

The Qi of the five organs mirrors the heavenly Qingyi Palace (abode of serene immortals). Like Buddhism's "fivefold incense" (metaphor for cultivation merits), Daoism similarly holds that practice purifies and harmonizes the Five Organ Qi. Moving from celestial imagery to internal physiology, this passage exemplifies Daoism's principle of cosmic-human resonance in spiritual cultivation.

This scripture elucidates two essential aspects of cultivation: the true meaning of offerings, and the relationship between celestial music and spiritual practice.

Regarding offerings, many believe that burning incense, arranging flowers, and preparing sumptuous feasts constitute pious devotion. In truth, authentic offerings do not lie in external forms—if the heart lacks sincerity, the celestial deities will not accept them. What matters more is cultivating oneself, purifying the five viscera (liver, heart, spleen, lungs, and kidneys) until they become as fragrant as incense, thereby making offerings to the "Three Treasures" (Jing, Qi, Shen) within the body. When the five viscera achieve this luminous purity, they naturally repel harmful spirits while accumulating genuine virtue. Why laboriously pursue superficial rituals?

Concerning celestial music, the "Canghu Jie" (a primordial form of Qi) generates radiance that manifests as sound. When these sounds fluctuate in pitch, they form musical tones. As the divine wind stirs and circulates, it creates the exquisite "Jun Tian Miao Yue" (the celestial music of the heavens). This mirrors the Golden Elixir (the pinnacle of Neidan practice) cultivated within the human body—when inner refinement reaches perfection, one's speech and voice naturally become clear and resonant. Harmonizing the six types of Qi can subdue the six Yin demons (obstacles in cultivation). Whether it's the Daoist "Shu Mi Zhu" (a metaphor for the inner elixir) or the Buddhist "Mani Jewel" (wish-fulfilling gem), their essence is ultimately the same. Refining the "Great Medicine" (inner elixir) requires balancing True Lead and True Mercury (symbolizing Yin and Yang energies) to radiate brilliance.

The "Tan Chi Jun" (divine tones emanating from the Primordial Heavenly Worthy) brings auspicious harmony. Like the celestial music heard by ancient sage-kings—Huangdi's "Xianchi," Yao's "Dazhang," and Shun's "Jiushao"—it heralds an era of peace. Wherever celestial music arrives, blessings follow, just as domestic harmony resembles the perfect duet of zither and lute. Heavenly music especially attracts divine favor, for harmonious music aligns the deities, and aligned deities harmonize heaven and earth—ensuring bountiful harvests and national prosperity. Even ordinary people, when their five viscera are balanced, speak with voices as pure and pleasing as Dharma tones.

Finally, the phrase "Supreme Central Six Qi purified" references the "Five Supremes" (five stages of Taiji's transformation) plus an additional five, totaling ten—corresponding to the complete cosmological system of the Hetu diagram.

This passage expounds the Daoist cultivation theory of the "Six Qi" and related practices. The "Six Qi" refer to six fundamental energies in heaven and earth (cold, heat, wind, rain, darkness, and obscurity) that govern the growth and decline of all things. When these six energies become imbalanced within the human body, they can cause illness or even death. The wondrous methods of cultivating the Dadong Xianjing (Great Cavern Immortal Scripture) can regulate these energies.

The text mentions the concept of "Heavenly River," which refers both to the celestial Milky Way (a natural phenomenon flowing from Mount Kunlun to the Weilu and circulating upward) and metaphorically to the internal channels of Jing (essence) and Qi (vital energy) circulating within the body (flowing inversely from the Weilu acupoint at the base of the spine up to the Kunlun at the crown). Lü Dongbin's poetic description of "the moon's radiant purity over the winding river" precisely depicts this internal landscape during meditation.

"The perfection of sixfold merit" refers to attaining complete realization through six types of cultivation practices (generosity, precept observance, etc.). However, practitioners will encounter interference from the "Five Demon Kings" - trials represented by five demon monarchs: the Azure Heaven Demon King Ba Yuan Chou Bo, the Crimson Heaven Demon King who carries celestial stones, and others.

The crux of cultivation lies in refining yin energies to achieve a body of pure yang, which enables the manifestation of the "Primordial Heavenly King" (the supreme deity). This resembles how Celestial Master Zhang (Zhang Tianshi), after a thousand days of practice, could internally observe his five organs and externally summon myriad spirits. This "Supreme Middle Wondrous Practice" centers on harmonizing prenatal Qi (heaven-earth energy) and postnatal Qi (parental energy). The state where an unborn child connects with its mother's breath through the umbilical cord represents the most primordial fusion of vital energies.

This passage elucidates the process of cultivating Neidan (internal alchemy) and attaining Daoist immortality. It explains that after birth when the umbilical cord is severed, humans begin autonomous breathing, with this vital breath stored in the Dantian (energy center) or "sea of Qi" (lower abdomen), referred to as the "root of life." The cultivation of one's nature and life essence focuses precisely on this fundamental energy.

This scripture section belongs to Chapter 27 of the Great Cavern Scripture of Wenchang, corresponding to the seventh heavenly realm. It describes how through the cultivation method called "Marvelous Practice of the Six Harmonies in the Great Center," persistent accumulation of virtuous deeds and completion of ten kinds of good actions—amassing three thousand six hundred meritorious deeds to perfection—one gains the protection of the Nine Heavens' Five Emperors, ultimately achieving the state of a Zhenren (Perfected Being).

Yuanshi Tianwang (the Celestial King of Primordial Beginning, one of Daoism's supreme deities) explains that cultivation requires seizing the critical moment when "Yang Qi first stirs in the Yellow Court" (metaphorically compared to the meeting of lead and mercury in alchemical processes), akin to the golden light appearing at sunrise. Practitioners must undertake arduous cultivation like climbing the Three Excellence Mountain (where immortals call lingzhi mushrooms "three excellence herbs") before finally riding the golden light Qi to ascend to celestial realms.

The text depicts the post-enlightenment state: Immortals may ride feathered chariots to ascend to the Azure Wave Terrace in the Eastern Sea, entering heavenly palaces on Three Excellence Mountain to assume official positions. Fully realized Perfected Beings wear welcoming talismans while touring the cosmos in immortal chariots. The deities governing lifespan determine longevity based on one's virtuous heart and deeds—only those who skillfully employ their original mind can attain extended life. Those who achieve this cultivation are honored as "Ministers of Mysterious Crossing," a profound state attainable only through mastery of the Great Cavern Scripture of Wenchang, far surpassing ordinary immortals.

This scripture primarily discusses the deities corresponding to different parts of the human body and their functions, along with the principles of cultivation and health preservation.

The Central Director of Fate (Zhuren, the deity governing lifespan) oversees the regulation of the human body. He is also known as the Mysterious Lord of Measure (Xuandu Qing) and specifically guards the Crimson Palace (Jianggong, the heart region). Humans are naturally endowed with a lifespan of one hundred years, but due to the influence of good and evil deeds, their years may be increased or decreased by the deities, which is why few people live to eighty or ninety.

The "Palace of Great Radiance for Preserving Life" (Baosheng Taixia Gong) refers to nurturing life in the heart region. Because the heart belongs to the Fire phase and symbolizes brightness, shining like colorful clouds, it is called the Palace of Great Radiance—the root of life.

"Arranged guest halls of Upper Clarity" (Lie Binguan Shangqing) describes the Crimson Palace as resembling the Upper Clarity Palace (Shangqing Gong, a high-level Daoist celestial realm), a gathering place for numerous deities. The ancients said that by opening one crucial orifice, all the body's orifices will become unobstructed; by gathering one primary deity, all other deities will follow.

"The Gate of Life unites with Jingyan" (Mingmen He Jingyan) refers to the deity Taokang in the right kidney, also known as He Jingyan. Some traditions name the left kidney deity as Funing and the right kidney as Mujingyan, or collectively as the Great Cavern Emperor-One Venerable Deity (Dadong Diyi Zunshen, an important internal deity).

The text then describes the cooperation of deities in different body regions: Taokang (the kidney deity) relies on Huangning (the spleen and stomach deity) to provide Qi and blood nourishment. The nutrients absorbed through digestion are distributed to the five viscera and six bowels. The name "Huangning" also refers to the Three Authentic Essences of blood and vitality (Jingxue Sanzhen, three vital energies).

The left kidney houses the Lord of Primordial Elements (Yuansu Jun, also called Wuying), the Purple Simplicity Left Primordial Lord (Zisu Zuoyuan Jun), who governs the fire marsh and protects the liver and the Hun (ethereal soul). He corresponds to the virtue of Wood and the year-star (Jupiter) and is associated with Mount Tai in the east.

The right kidney contains the Numinous Vermilion (Zhuyu Ling, also called Baiyuan Diaoyang Jun), who governs the water pool and oversees lung Qi, corresponding to Mount Hua in the west.

"The Great Harmony crosses the seven perceptions" (Taihe Du Qijue) explains that the seven orifices of the body correspond to the seven stars of the Northern Dipper. When the Qi of Great Harmony (Taihe Zhenqi, harmonious life energy) flows through the seven orifices, a person gains awareness and wisdom. If one can maintain harmony in body and mind, not only will personal health be preserved, but the external world will also respond harmoniously. Ordinary people spend their days seeking perfect enlightenment yet fail to grasp the essentials, while immortals say: Why not first regulate the body?

This passage elucidates the Daoist cultivation concepts of the "Seven Awakenings" and the "Ten Celestial Blossoms" paradisiacal system, revealing profound insights into Primordial Qi (Xiantian Yuanqi, the primordial energy) and the path to immortality.

The "Seven Awakenings" refer to seven innate spiritual awarenesses: Mindfulness (zheng-nian awareness), Discernment (distinguishing true teachings), Diligence (cultivation perseverance), Joy (Dharma bliss), Ease (lightness of body-mind), Samadhi (meditative stillness), and Equanimity (non-attachment). These seven awakened states represent humanity's inherent luminous nature, as extensively discussed by Tang Dynasty master Pei Xiu (Guifeng Chan Master).

During cultivation practice, the process of "igniting the fire" (a Neidan term referring to activating the True Yang fire) generates "True Scripts" (Xiantian talismanic writings). Specifically, when refining with the Southern Cinnabar Fire (corresponding to the heart) within the Flowing Fire Court (an inner palace for heart-fire cultivation), Crimson Texts (red true scripts) manifest as embodiments of Pure Yang Qi (Dongyang energy).

The "Ten Celestial Blossoms" describe ten hierarchical realms of perfected immortality. For instance, the Purple Blossom Perfected Being guides embryonic immortals (incomplete immortal forms) through the Southern Chang Refinement Rite (a purification ceremony presided by the Southern Emperor of Long Life) to complete their transcendence. The "Primordial Destiny's True Central Spirit" denotes humanity's innate celestial mandate—the Eternal Sovereign (Chang Sheng Da Jun, the deathless primordial spirit) that predates heaven and earth, transcends kalpic cycles, and embodies both the serene void-nature and the wondrous function of manifesting all phenomena.

The passage concludes with the "Jade Chapter Celestial Seal," an eighty-character celestial inscription possessing cosmic protective power. The ten immortal blossoms (purple, cinnabar, azure, etc.) correspond to distinct levels of cosmic energy and cultivation stages—from the Great Nothingness (Taiwu, primordial void) to the Jade Pure Heaven (Yuqing, highest celestial realm)—forming a complete cultivation hierarchy. Practitioners must master the art of "Harmonizing and Merging the Vital Currents" (blending Yin-Yang energies) to ultimately achieve mystical unity with the Dao.

This scripture integrates Neidan cultivation, talismanic arts, and celestial cosmology, embodying the Daoist ideal of "simultaneous perfection of form and spirit." While the "Seven Awakenings" share similarities with Buddhist enlightenment factors, the "Ten Celestial Blossoms" system showcases Daoism's unique vision of celestial realms and progressive cultivation stages.

This passage elucidates Daoist cultivation methods for summoning divine beings, purifying karmic transgressions, and transcending the cycle of rebirth.

The Golden Portal (the celestial palace where the Three Pure Ones reside) contains the refined energies of the Qingwei Heaven. Practitioners seeking to summon the Primordial Spirit (Yuanshen) who governs human karma and the True Officials of the Five Sacred Peaks (including Mount Tai of the East) must first concentrate these pristine cosmic energies. This vital force permeates all directions, manifesting as violet mist and clouds—described in the Yellow Court Scripture as "violet mists ascending and descending as threefold primal clouds"—which in reality represent the luminous phenomena visible during the alchemical fusion of Water and Fire energies within the practitioner's body.

The Supreme Unity Deity (Taiyi) embodies the union of the Three Primal Qi: Mysterious (Xuan), Original (Yuan), and Primordial (Shi). The Jade Emperor summons the Northern Essence-Spirit called "Taiyuan Shen" to examine the records of human virtue and vice maintained by the Three Officials (Heavenly, Earthly, and Water Officials) and the Five Sacred Peaks. During practice, one must ritually invoke this presence seven times (seven symbolizing generative power) using jade talismans to communicate with the Three Officials.

Through dedicated cultivation, practitioners can erase their names from the ledgers of transgression kept by the Three Officials, liberating themselves from the Three Torments (of fire, blood, and blades) and the eight calamities formed by five sufferings. Mastering supreme methods like the Great Cavern Scripture of Wenchang enables the refinement of internal "lead and mercury" (metaphors for Jing, Qi, and Shen) into the Golden Elixir (Jindan). When merit and practice reach perfection, one transcends the Three Realms of rebirth, ascending to the highest celestial realms as an immortal. Eight Dharma-Protecting Spirit Kings beneath the Supreme Emperor (the Jade Emperor) safeguard this cultivation process.

Note: This passage contains specialized Neidan (internal alchemy) terminology where "lead and mercury" symbolize vital essences, and the "Golden Elixir" represents the culmination of spiritual practice. The Three Officials belief originates from early Celestial Master (Tianshi) Daoism, maintaining that human deeds are recorded by three deities. The Five Sacred Peaks are deified in Daoism as mountain guardians of the cardinal directions.

This passage elucidates essential principles regarding the divine spirits and the circulation of Jing (essence) and Qi (vital energy) within the human body in Daoist cultivation. The Great Emperor (Taidi), also known as the Yang Hall and styled as the Eight Numinous Ones (Baling), is the supreme deity governing the essential spirits of the human body. In practice, one must pay attention to the eight consciousnesses (Baling) and the eight vital junctures (Bajing) within the body, as these form the foundation of cultivation.

The key to refining the Golden Elixir (Jindan, or internal alchemy) lies in transforming the body's Jing and Qi, causing them to rise like auspicious clouds along the spine (Jiaji Shuang Guan) to the crown of the head (Dingmen). However, the specific "fire timing" (huohou, referring to the timing and methods of practice) must be personally transmitted by an enlightened master—it cannot be guessed or speculated upon.

Taokang, the divine spirit of the kidneys, safeguards the six directions (liuhe, representing the spatial dimensions of up, down, left, right, front, and back) of the human body. Practitioners must restrain anger, moderate desires, and cherish Jing, as it is the root of both nature (xing) and life (ming). When lustful thoughts arise, one should visualize Taokang guarding the navel.

Regarding "directing essence to guard the Mud Ball (Niwan, the upper Dantian)," there are natural principles to follow. If one attempts to force this process through sexual cultivation (fangzhong shu), it would be like trying to cook rice with sand—no amount of steaming or boiling will yield edible results. The "essence" referred to here is not the turbid essence of desire but the primordial, undifferentiated supreme essence (Xiantian Hunyuan Zhijing), akin to the nectar in the mouth of the Jade Emperor (Yuhuang, the highest deity in Daoism).

Cultivation requires seeking guidance from an enlightened master to comprehend its mysteries. Even if one were as wise as the sages Yan Hui or Min Ziqian, without a master's transmission, one should not presume to speculate. The Three-One Imperial Ministers (Sanyi Diqing, inner deities) assist in guiding essence and Qi, transporting true Qi to the Niwan Palace (upper Dantian) and the six directions.

The practice of observing the Eight Scenes of the Great Clarity (Taiqing Bajing Guan) is a crucial method. The so-called "inner observation of the three regions and eight scenes" involves using the mind's eye to observe the upper, middle, and lower Dantian and the eight vital junctures. Specifically, one draws the Great Harmony's true Qi (Taihe Zhenqi, the pure energy of heaven and earth) into the Dantian and observes these regions with the inner eye.

The Ten Virtues' True Text (Shide Zhenwen), the ten ethical principles of cultivation, originated from the sages' observation of heaven and earth, which led to the creation of the Eight Trigrams (Bagua). The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) expounded the Great Cavern's True Text (Dadong Zhenwen, a key scripture) to coalesce the true spirit. Virtue (De) is the innate nature bestowed by heaven, manifesting as the four sprouts of benevolence, righteousness, propriety, and wisdom, and embodying the five constants (benevolence, righteousness, propriety, wisdom, and trustworthiness). The luminous virtue (mingde) is the substance of the Dao, while virtue is its function. When a person possesses pure and complete virtue, they align with heavenly principle and remain free from error.

The Scripture of Salvation (Duren Jing) states, "Within truth, there is spirit," teaching practitioners to cherish their bodies as precious treasures, for they contain the most sacred spirits. This is the fundamental principle of cultivation.

This scripture elucidates the methods of inner observation and quiet cultivation in Daoist practice, focusing on the dual cultivation of nature and life (xingming shuangxiu).

The essential teaching begins with maintaining an infant's pure state of mind, turning attention inward through contemplation. Through prolonged stillness, one naturally perceives the true spirit (Shen) within—the primordial spirit—and merges with it. The original life force (yuanming), like the spontaneous formation of the universe in its primordial state, arises naturally and cannot be forced through human effort. This corresponds to the eastern direction in the Bagua (Eight Trigrams), symbolized by "Earth producing Wood in the eighth position," representing the origin of life.

The text then draws upon Confucian sages as examples: one should abide by heavenly destiny, just as Confucius found contentment in simple food and water, or Yan Hui lived joyfully in a humble alley with a broken gourd. If even sages practiced such restraint, ordinary people should follow their example.

This passage belongs to the "Jade Script of Heaven," comprising eighty characters that connect to the Heaven of Great Simplicity (Taisu Tian, one of Daoism's Thirty-Six Heavens) and govern the seventh layer of the earthly realm. It mentions the "Eight Scenes of Great Clarity" (a stage in Daoist cultivation) and ten virtues—such as wondrous conduct, penetrating form, and applying De (Virtue). Cultivating these virtues fully aligns one with the Dao, harmonizing the Qi of the five viscera and gathering the hundred spirits.

The Celestial King of Primordial Beginning (Yuanshi Tianwang, the supreme deity in Daoism) declares this to be the twenty-ninth chapter of the Great Cavern Scripture of Wenchang, corresponding to the heavenly stems jisi and gengwu and the hexagram "Small Accumulation" (Xiaoxu). It describes the state of the Great Void (Taixu)—the cosmic origin—as utterly empty. Here, the lung spirit is named "Radiant Splendor" (Haohua), associated with the western Metal phase. Within the rosy clouds lies the "Peng Chamber" (the dwelling of the Three Corpses—Daoist deities that record human virtues and faults), which ascends on specific days to report one's merits and transgressions.

Finally, the phrase "nine clouds sealing layered gates" metaphorically illustrates the practice of closing the nine orifices (eyes, ears, nose, mouth, etc.) to prevent external distractions, much like a nobleman cultivates cautious restraint. Through purification rituals (zhaijiao), one illuminates their De (Virtue). This passage primarily teaches the cultivation of nature and life through inner observation, stillness, and the sealing of orifices to preserve the spirit.

The Great Unity Emperor Lord (Taiyi Dijun), a revered deity in Daoism, resides in a tranquil and secluded place—specifically within the human head. When the mind remains undisturbed by external influences, one attains true serenity. As the Daode Jing states: "Attain utmost emptiness; maintain steadfast tranquility." The fundamental principle governing the growth and movement of all things lies in the cultivation of stillness.

Within the gallbladder dwell eight perfected spirits collectively known as Lord Hejing, who connect with the lung spirit. Only when the Metal (lungs) and Wood (liver) phases dissolve their boundaries and merge can the Golden Elixir (Jindan) be perfected. This deity's honorable title is "Mysterious Essence of the Northern Platform." During practice, visualize a celestial being in azure robes guarding the center of the gallbladder.

In cultivation, guide the Great Unity Immortal Maiden (Taiyi Xiannü) into the Muddy Pellet Palace (Niwan Gong, the crown point). This goddess is also called the Great Unity Primordial Lord (Taiyi Yuanjun) or the Feminine Unity Spirit (Ciyi Shen). The gallbladder's perfected spirits and the Great Unity Goddess meet at the Hundred Meetings point (Baihui, the crown of the head), known as the "Gate of All Mysteries."

The Feminine Unity, Masculine Unity, and Imperial Unity—collectively called the "Three Unities" (Sanyi)—require specialized cultivation methods transmitted by enlightened masters. Here, feminine and masculine represent yin and yang merging in the "inner chamber" (a vital cultivation area within the body). The Daode Jing advises: "Know the masculine, but keep to the feminine." Some may question how celestial beings could engage in gendered union, unaware that Heaven-Earth as parents and Sun-Moon as yin-yang generate all things through cosmic intercourse. The Yijing's Lake (Dui, representing the youngest daughter) and Mountain (Gen, the youngest son) hexagrams combine to form the Xian (Influence) hexagram, illustrating this universal generative principle.

Human relationships follow five cardinal bonds. The Book of Rites states: "Husband and wife have distinct roles," listing matrimony among the five universal paths. A righteous husband and chaste wife embody family harmony. The Yijing declares proper gender roles as Heaven-Earth's great meaning, while the Doctrine of the Mean observes even simple men and women can understand and practice this. Conjugal union forms the foundation of human relations—how could solitary yin or isolated yang fulfill the human Dao? The key lies in abiding in supreme goodness. The noble path begins with husband-wife relations and extends to comprehend Heaven-Earth. The Yijing opens with Qian-Kun yet emphasizes Xian-Heng hexagrams; the Classic of Poetry begins with "Guanju" while warning against licentiousness; the Book of Documents records Emperor Yao marrying his two daughters; the Rites solemnly documents wedding ceremonies—all showing celestial principles never depart from these truths.

Legends like Liu Chen and Ruan Zhao encountering immortal maidens on Tiantai Mountain, or Liu Yi meeting the dragon princess at Dongting Lake, exemplify divine romantic unions. An ancient recluse who sold herbs heard of a musician marrying his beautiful daughter for 500 strings of cash. Offering 700 strings, the hermit wed the maiden. Years later, when her longing parents visited, they discovered magnificent towers amidst the mountains.

This passage presents two main themes: the dialectical understanding of spiritual cultivation and marital relationships, and the methods of fire phases (huohou) and celestial cycles in Neidan (internal alchemy) practice.

Regarding cultivation and marital bonds, the text recounts a marvelous tale of a couple who could fast for days before disappearing into remote mountains after receiving gold, revealing them as immortal partners. However, the author emphasizes that Daoist practice doesn't require severing marital ties as worldly conventions might suggest. Citing examples like Celestial Master Zhang Daoling, Ge Hong (the Immortal Elder Ge), and Xu Xun (Xu Jingyang) - all renowned Daoist immortals who maintained household lives - the text clarifies that authentic Golden Elixir (Jindan) cultivation values Yin-Yang harmony. Just as the "Yellow Matron" (a Neidan term representing true intention) mediates between the "Blue-Gowned Maiden" (true Yin) and "White-Robed Gentleman" (true Yang) to ultimately gestate the "Sacred Embryo" (internal elixir), this process fundamentally differs from mundane marital relations.

The second section elaborates on fire phases (huohou) - the regulation of intention and breath during practice. Using the twelve lunar months correlated with the twelve hexagrams of the Zhouyi (Book of Changes), it describes Yang energy's growth from the winter solstice (Fu hexagram), through the "three returns" (accumulation of Yang) and "seven reversions" (Yang circulation cycles). By the tenth month's Kun hexagram, practitioners achieve "spiritual transformation through embryonic liberation" (yang-shen attainment). Notably, the "birth of single Yang" refers not just to the solstice but to potential Yang activation within the body at any time, emphasizing flexible mastery of fire phases. The passage concludes with Master Cui Xifan's admonition that proper fire phase practice requires guidance from an enlightened teacher.

The final portion describes post-cultivation states: the yang-shen can project avatars to roam beyond the hexacelestial directions (liuhe, the six spatial dimensions), though novices should initially practice within a one-mile radius before venturing farther. The "Muddy Pellet" (niwan, upper Dantian) serves as the yang-shen's portal, requiring careful discernment.

This passage discusses the advanced realms and principles of Daoist cultivation. It first mentions the "Gate of All Mysteries," referring to the practice through specific acupoints (the Niwan point, or Baihui at the crown of the head), where adepts can attain a state beyond deliberate pursuit of the "Great Return Elixir" (high-level alchemical attainment). When cultivation reaches maturity, one may even achieve the ability of "consciousness transference or rebirth" (reincarnation with preserved awareness).

The text describes the "Supreme Truth Nine Radiance Wheel," representing the innate primordial Qi (Original Yang Righteous Qi) within the human body that emits nine-colored light, forming an energy field resembling a Dharma wheel. This gathers the various spiritual forces (referring to the Jing, Qi, and Shen of bodily systems). The number nine corresponds to the Metal phase, symbolizing perfection.

Regarding the "Ten Quan Patterns," it references the ancient immortal Quan (a legendary sage from Emperor Yao's era who attained Dao through consuming pine nuts) and the "Tenfold Spirit-Returning" cultivation method. This involves harmonizing the Five Organs (heart, liver, spleen, lungs, kidneys) with the Five Phases (Metal, Wood, Water, Fire, Earth) to generate essential bodily fluids (the humors of the five organs). Just as scriptures like the Great Cavern Scripture of Wenchang cannot be arbitrarily altered, cultivation methods must adhere to ancient traditions.

"Preserving the Child-like Primordial Qi" emphasizes maintaining the unobstructed flow of the three fundamental Qi types (Mysterious, Original, and Primordial Qi). The body's Qi and blood must circulate smoothly to maintain health—blockages lead to illness. The harmonious operation of Five Phase energies (Metal, Wood, Water, Fire, Earth) within constitutes the "Principle of Central Harmony," the foundation of cultivating De (Virtue). When this harmonious Qi is refined to its utmost, it reaches a state of supreme magnitude and firmness—what Buddhism terms "Vajra" or "Śarīra," resonating with Daoist concepts.

Finally, the text describes how at profound cultivation stages, practitioners achieve transformative freedom (Yin Qi transforms into Jade Maidens, Yang Qi into Immortal Youths), riding colorful clouds and phoenix-dragons (all manifestations of one's refined vital energies) to ascend to the Shangqing (Highest Clarity) celestial realm. This requires accumulating three thousand merits and eight hundred virtuous deeds—only upon their completion can one transcend worldly dust. "Hidden Virtue" (Yinzhi) refers to secretly accumulated meritorious deeds, equally essential to spiritual practice.

This scripture primarily elucidates the relationship between virtuous cultivation and attaining the Dao to become an immortal. Those who save lives and perfect their virtuous merit (De) may ascend directly to the sacred realms of the Three Pure Ones (Sanqing), the highest celestial abodes in Daoism, serving as immortal officials attending the Celestial Venerables. Yet worldly people often indulge in wealth and sensual pleasures, depleting their vital essence (Jing) and energy (Qi). When life reaches its end, even their closest kin may turn away. Former affections dissipate like fleeting clouds, ultimately leaving them bound to the cycle of rebirth through karmic forces, unable to realize the wondrous state of Supreme Truth (the highest spiritual attainment).

This eighty-character celestial jade scripture, inscribed with divine talismanic script, possesses the power to stabilize the Great Void (the cosmic origin) and govern the eight directions of the earth. It mentions that the "Supreme Truth's Ninefold Radiance of Wondrous Practice" (the highest stage of cultivation) requires traversing ten stages of cultivation: from refining the physical body to sublimating the ethereal soul (Hun) and corporeal soul (Po), until finally transforming the internal organs into an immortal form. By cultivating the primordial energy (Qi) of the cosmos—including various levels of energy such as Brahma Qi (Fanqi) and Primal Qi (Shiqi)—and completing three thousand virtuous deeds, one naturally undergoes ten transformations of spiritual energy, merging completely with the cosmic Qi.

The Primordial Heavenly King (Yuanshi Tianwang, one of Daoism's highest deities) reveals that this corresponds to the essential teachings of the thirtieth chapter of the Great Cavern Scripture of Wenchang. The three primordial energies—Supreme Mystery (Taixuan), Supreme Origin (Taiyuan), and Supreme Beginning (Taishi)—reside above the Nine Qi, ultimately unlocking ten kinds of radiant wondrous practices and realizing ten forms of true Dao. The auspicious Qi overseen by the Nine Qi Elder (Jiuzhangren, an immortal official governing energies) transforms into swirling mists within the Palace of Grand Radiance (Taihui Gong, a celestial palace). This mysterious primordial energy transcends the Nine Qi, its divine light manifesting in the void. For humans, this numinous radiance is revealed through the eyes—what is called the "empty summit" refers to the head and face of a person.

Note: The term "ten harmonies" (Shiquan) refers to the tenfold patterns of cosmic Yin-Yang correspondences, which align with the refined essence (Jing) of the five viscera and six bowels in the human body. These are cultivated through the practice of "holding and rinsing precious Qi" (a method of guiding primordial energy through focused intention, akin to internal circulation).

The Five Paths (referring to the Five Phases of Wood, Fire, Earth, Metal, and Water) radiate brilliance across the Threefold Celestial Realms, depicting the magnificent spectacle when the Five Elderly Lords (the five celestial emperors revered in Daoism) pay homage to the Jade Emperor in the highest heaven. When cultivating the Great Elixir (Neidan) reaches the state of "Three Flowers Gathering at the Crown" (the convergence of Jing, Qi, and Shen) and "Five Qi Returning to the Origin" (the unification of the five organ energies), these supreme Threefold Realms correspond precisely to the three Dantian (energy centers) within the human body—the upper (head), middle (heart), and lower (below the navel).

Riding luminous chariots to ascend beyond the nine heavens refers to the circulation of vital essence along the spinal column (symbolized as the Purple River Chariot) rising to the Kunlun peak at the crown (Baihui point). The earlier mention of "riding the radiance of dawn" follows the same principle—"transcending the firmament" describes the supreme state beyond heaven and earth, neither touching the sky nor resting on the ground.

Immortals can ride winds and waves to cleanse obstacles because cultivators don the Six-Zhu Robe (an ethereal celestial garment) and steer feathered chariots (symbolizing celestial cycles). The term "dispelling stagnant spirits" refers to the demonic trials within the Three Realms governed by the Five Emperor Demonic Lords. Practitioners must perfect their virtue, gain celestial approval, receive demon king escorts, and ascend with the Golden-Fire Bells (ritual instruments) clearing the path under guidance from the Five Elders. This mirrors how when a cultivator's Qi becomes abundant, the Jiaji Pass (a crucial spinal point) naturally opens without obstruction.

At the heart's center resides the Lord of Cinnabar Origin (the heart spirit) named "Pearl of Divine Movement," rotating ceaselessly like the sun. Another method visualizes a crimson sun the size of a coin in the heart, with heat currents surging from the Yongquan point at the feet to the Niwan Palace (Baihui point) at the crown. After cultivating through the three Dantian for a thousand days, one achieves the Yang Spirit (spirit projection). The heart also houses deities like the Lord of Lifespan and Birth and the Central Elder—all manifestations of the heart's governing spirits.

Regulate thoughts to attain purity and tranquility, undisturbed by external phenomena. The Sutra of Perfect Enlightenment states that only by clarifying scattered thoughts can one awaken, while the Sutra of Bequeathed Teachings emphasizes focusing on one point to accomplish all things. Here, the "Celestial Heart" and "human heart" are fundamentally one—inner cultivation and outer resonance complement each other: without inner Virtue (De), one cannot master external conditions; without aligning outer conduct, inner nature cannot be nourished. The simultaneous cultivation of inner and outer, movement and stillness, forms the core teaching of the Great Cavern Immortal Scripture. As Daoist texts say: "Extinguish deluded thoughts without extinguishing the illuminating mind."

This passage elucidates the esoteric practice of "Three-Five Union" in Daoist cultivation. The "Three-Five" refers to the harmonization of the Three Dantians (upper, middle, and lower energy centers) with the Five Phases (Metal, Wood, Water, Fire, Earth). The ancient female Daoist masters Xu Lianshi and Zhang Huiming received this method from the Right Flowering Lady of Southern Peak, ultimately achieving the state of "corpse-liberated transcendents" (a celestial realm attained by shedding the mortal body through cultivation).

Practicing the Three-Five Union enables one to transcend the Three Wretched Paths (hell, hungry ghosts, and animal realms) and Five Sufferings (birth, aging, sickness, death, and other hardships), ascending to the Three-Five Celestial Palaces to enjoy eternal bliss. The scripture particularly emphasizes that this practice isn't about indulging in pleasures, but through sustained cultivation directly reaching the highest state, maintaining it for eons without regression. Like archery—ordinary practice eventually exhausts one's strength—but cultivating the Great Cavern Golden Elixir (an advanced Neidan technique) leads directly to ultimate liberation beyond the cycle of rebirth.

The text then explains key cultivation concepts: "Felling the Womb-Tree of Earth" means severing attachment to the physical body's embryonic roots, as the womb—rooted in the spleen (associated with Earth)—is the foundation of mortal life. "Eternally Severing the Corpse-Blood Roots" refers to purifying karmic imprints from nine generations of ancestors, like uprooting deeply embedded tree roots. "Seven Ancestors Disperse Accumulated Stagnation" indicates resolving curses stemming from temple disputes through practicing the Great Cavern Jade Chapters (advanced scriptures).

"Returning Blossoms to Birth in Mysterious Darkness" describes the process where vital essence (Jing) and Qi return to the lower Dantian (the Qi Sea in the lower abdomen), regenerating life in the northern realm of profound darkness—the source of vitality. "Ten Thousand Qi Generate Ten Thousand Shen" explains the relationship between Qi and divine consciousness within the body. What Mencius called "flood-like Qi" refers precisely to this cosmic life-force permeating heaven and earth. Indulging in wine and lust depletes primordial Qi, leading to spiritual exhaustion by middle age; but conserving Qi regenerates divine consciousness. As immortal biographies record, those who preserve their Qi can rebirth vitality anew.

At Mount Lu's Taiping Temple, the Daoist practitioner Master Wang of the Three-Ones dreamed of a divine being who told him: "The Heavenly Emperor commands you to enter the Golden Flower Grotto-Heaven (a Daoist celestial realm), where you shall receive an immortal elixir to restore your Jing (essence), Qi (vital energy), and Shen (spirit)." The next day, he achieved feathered ascension. This illustrates that to attain the Dao and become immortal, one must maintain complete and undamaged Jing-Qi-Shen.

The ancient saying teaches that our bodies, hair, and skin are gifts from our parents, not to be carelessly harmed—this is the foundation of filial piety. As our parents gave us whole, so must we return whole. Yet ordinary people damage their bodies through wine, lust, greed, and anger, incurring punishments even in the netherworld—how could they dare aspire to immortality?

The phrase "align with immortals to become an Immortal King" means seeing sages as models for emulation. When practitioners can walk alongside perfected immortals and achieve the Dao, the celestial host will elevate them as Immortal Kings. Even among immortals there exist royal ranks—the Wenchang celestial office (overseeing literary fortune) at its highest attainment holds equal nobility.

"The Supreme Mystery (Taixuan, primordial Qi of the cosmos) reveals Ten Illuminations" refers to this cosmic origin activating ten radiant practices to deliver destined beings. As ancestral source of the Three Qi (heaven-earth-humanity), Taixuan nurtures all creation. Mastering these ten illuminations qualifies one for the Ten Perfected states.

When the Ten Illuminations reach completion, one attains the state of Taixuan Perfected Being. The number "ten" symbolizes earthly completion, like the perfected state of the River Chart diagram. At this stage, the practitioner's six hexagram lines all turn yang, resembling the metal-natured Qian hexagram. Such realization allows clear perception: all phenomena are illusions, events are dreams, doctrines are eye cataracts, and deliberate actions are mirror reflections. Thus one treats sensory pleasures as enemies, views power as dung, and regards life-death like day-night cycles. Engaging the world with empty clarity and balanced mind—this constitutes genuine attainment of Taixuan's wondrous practice.

This jade chapter (precious scripture) contains ninety characters. Above, it safeguards the celestial realm of Taisheng Yulong Tengsheng Heaven; below, it governs the eighth layer earth fortress's Virtue Gods.

The Mystical Accord states: Taixuan's Ten Illuminations cultivate the Ten Perfections—Jing-Perfection (mystical pearl), Qi-Perfection (mystical power), Shen-Perfection (mystical penetration), Nature-Perfection (mystical unity), Origin-Perfection (mystical wonder), Life-Perfection (mystical radiance), Form-Perfection (mystical wholeness), De-Perfection (mystical insight), and Dao-Perfection (mystical response). Mastering these grants free passage through celestial Brahma realms, unshakable foundations, complete cultivation, and sixfold attainment. The body transforms, Qi-Jing refines into purple-gold substance, conferring endless longevity as a true Taixuan Perfected Being.

The Primordial Heavenly King (one of the supreme deities in Daoism) states: This chapter corresponds to the Qian (Heaven) and Dui (Lake) hexagrams in the Zhouyi (Book of Changes), both associated with the Metal phase in the Five Phases system. The celestial stems and earthly branches Guiyou and Jiaxu correspond to the Pi (Standstill) and Tongren (Fellowship) hexagrams.

"Beyond the highest azure, transcending rosy clouds" refers to the Shangqing realm (the highest of the Three Pure Heavens in Daoism) situated above the Taiqing realm, surpassing the boundaries of mist and radiance. The "Scarlet Palace" denotes the heart region in the human body, symbolizing the core of inner cultivation. The Qian hexagram represents the supreme Dao of Heaven, hence the imagery of "transcending rosy clouds." The intrinsic nature of Qian is to nourish all things with benevolent benefit without claiming merit. The Dadong Xianjing (Great Cavern Immortal Scripture) similarly universally benefits sentient beings without boasting of its efficacy. Other scriptures often emphasize specific rewards from recitation, which instead appears as deliberate self-promotion. The essence of Qian is strength, purity, and ceaseless motion; thus, practitioners should likewise persevere in cultivation, maintaining an unbroken state of refinement.

"Eight Sovereigns move through the Nine Heavens" refers to the "Eight Sovereigns" as the Bagua (Eight Trigrams), and the "Nine Heavens" as the Nine Palaces (key energy regions in Daoist practice). The primordial De (Virtue/Power) of Qian operates through the forces of the Nine Heavens without asserting supremacy. The four virtues of Qian—yuan (originating), heng (prospering), li (favorable), and zhen (steadfast)—constitute its essence, hence the phrase "move through the Nine Heavens," emphasizing the spirit of unceasing self-renewal. The "Eight Sovereigns and Ancient Lords" (deities of the Eight Trigrams) revolve above the Nine Heavens, also known as the "Eight Numinous Kings." Sovereign (Huang) and King (Wang) are fundamentally the same. The movement of Heaven and Earth cannot be separated from the two qi (energies) of Yin and Yang, and the eternal operation of these two qi depends on the primordial "One Origin" (cosmic source). Thus, though Heaven and Earth are vast and encompass infinite principles, their fundamental law is singular. Just as the four seasons cycle and the moon waxes and wanes without the slightest deviation, the Yijing states: "Observing the movement of Heaven's Dao, the four seasons never err." Sages emulate this divine principle to teach sentient beings. In alchemical cultivation, this is called "fire timing" (huohou), corresponding to the annual solar cycle; after 300 days of perfected practice, one may ingest the Golden Elixir.

The annotation for "The Mysterious Emperor's Sons in the Profound Void" (referring to the Black Emperor and the Mysterious Emperor, two divine figures) appears in Chapter Two of the previous volume. These two are manifestations of the "Supreme Emperor Taiyi" (the highest deity) in the netherworld. "Profound Void" represents the realm of emptiness, where the soul of the Imperial One returns to the state of "void." The "Emperor's Sons" signify the two deities jointly guarding the lower Dantian (a vital center in bodily cultivation). In visualization practices, one contemplates the divine forms of the Black Emperor and the Red Emperor.

These two deities can uplift the practitioner's inner "figure in the vision" (the dharma-body revealed through inner observation), an indestructible true form that endures through kalpas. Once receiving this guidance, the practitioner maintains clear awareness, unclouded by selfish desires or emotional attachments.

"At dawn, ascending to the chamber of the Celestial Elder" refers to entering the meditation chamber of the "Celestial Elder" (Taishang Laojun, Lord Lao the Most High) in the early morning.

This scripture reveals the esoteric principles of Qi circulation and organ cultivation in Daoist practice. During the midnight Zi hour (11 PM - 1 AM), the practitioner's true Qi ascends to the Tianlao Palace (a vital acupoint in the head), resonating with the Celestial Elder Emperor (the head's divine presence) and the Seven Star Deities.

At dawn during the Mao hour (5 AM - 7 AM), as the sun rises in the east, the body's internal Qi naturally flows to the liver. In the evening during the You hour (5 PM - 7 PM), the Qi moves to the lungs, where the practitioner experiences a divine banquet in a golden and jade courtyard, drinking golden nectar and consuming mystical fruits like the Fire Date and Intertwined Pear (symbolizing the refined energies generated through cultivation).

The text mentions using feathered banners (ritual instruments) to summon the Supreme Unity Emperor (the ruling deity of the head). The Supreme Unity (Taiyi) resides at the crown of the head, governing all Qi channels and divine spirits within the body. When these spirits follow the flow of Qi, they gather to pay homage to the Supreme Unity Emperor. Embroidered streamers (ritual objects) attract various deities, with different instruments serving distinct functions, much like the principle of "like attracts like."

The six bowels (large intestine, small intestine, gallbladder, bladder, stomach, and triple burner) correspond to six celestial palaces. When the Qi of these organs is harmonized and consolidated, they form the Six Immortal Palaces; if the Qi becomes disordered, they transform into six demonic obstructions that harm one another. This occurs when emotional desires disrupt the system, leading to the corruption of six negative energies.

Cultivation requires severing the root of the cycle of birth and death, just as one cuts down the withered roots of a tree. Only by completely eliminating these "dead roots" can new vitality flourish, eventually forming a thriving forest of merit.

Through practice, one can liberate seven generations of ancestors from karmic entanglements, enabling them to ascend to heavenly bliss. Similarly, it dispels misfortunes affecting nine generations of relatives, bringing them peace. As the Book of Changes states, when Yin energy fully recedes, pure Yang energy arises. By remaining vigilant in cultivation, one attains the eternal Dao-fruit, enduring without end.

This scripture describes the Daoist celestial realm system and essential cultivation techniques. Above the Eastern Sea lie four sacred mountains (Penglai, Fusang, Fangzhang, and Canglang) and ten immortal isles (including Mysterious Isle, Yingzhou, and Ancestral Isle)—these are holy sites all realized adepts must traverse. Here, practitioners shed their mortal forms, and after receiving celestial appointments, ascend to the heavenly realms to pay homage to the supreme Daoist deities, the Three Pure Ones (Jade Pure, Supreme Pure, and Grand Pure).

The "Vermilion City and Cinnabar Terrace" constitute the Palace of Yang Brightness, a jade-adorned abode of female immortals. The "Golden Gate," positioned in the northwest, symbolizes the celestial portal through which adepts enter, guided by youthful female immortals. The moon goddess "Lingsu Lan" (also called Ningsu Lan) governs the underworld and water sources. She assists in sealing the gates of deathly Qi (negative energy) and opening the currents of life.

The key to cultivation lies in guarding the lower Dantian (lower energy center) and sealing off deathly Qi. When this is achieved, negative energy naturally dissipates, and life-force is sustained. As Confucius said, "If you do not yet understand life, how can you understand death?" The true Great Cavern Scripture (advanced cultivation method) requires comprehending both the origin of life and the nature of death. Attaining the "Patience of No-Birth" (a state transcending life and death) liberates one from all bondage, purifying all worldly ties.

Finally, the "Immortal of Ten Thousand Spirits and Qi" refers to harmonizing the countless divine energies within the body to ultimately achieve the Daoist path of immortality. This scripture integrates Daoist celestial geography, Yin-Yang cultivation, and the philosophy of life and death, illustrating the practitioner's journey toward transcending mortality.

This passage describes the state and principles of Daoist cultivation when reaching profound levels of attainment.

"The clouds move and rain falls, giving form to all beings" speaks of the operation and transformation of yin and yang energies between heaven and earth that generate all things. Here, "the myriad qi (vital energies)" refers to various energies, while "the myriad shen (spirits)" denotes various divine beings. When cultivation reaches its ultimate stage, these energies and spirits can all return to unity, much like the principle of all things being generated from the Taiji diagram. This represents the fundamental creative power of heaven and earth.

When practitioners transcend the boundaries of life and death, they attain the fruition of "Great Cavern True Sovereign." While previous chapters spoke of becoming immortal sovereigns, reaching this stage makes one a "True Sovereign of Longevity." The "Ten True Marvelous Practices" refer to ten authentic and unfailing cultivation methods that can only be fully mastered through sincere and unceasing practice.

"The Supreme Mystery converges with bright yang" describes how the practitioner's internal Supreme Mystery qi merges with luminous yang energy. Just as the nine heavens remain undisturbed by yin energy and the nine earths remain forever cut off from sunlight, practitioners must harmonize their own qi with this luminosity.

"The Supreme Great Cavern Venerable" signifies practitioners manifesting the state of Great Cavern Imperial Venerables, attaining the supreme grade of the Limitless, becoming equal to heaven and never falling. This represents the highest realm of the formless heavens - the Great Brahma Heaven.

"One qi shares the dragon's radiance" employs the dragon imagery from the Yijing to illustrate yang energy transformations. Practitioners unite with the primordial qi, harmonizing yin and yang like joyful marital union or the bond between mother and child. Ultimately, they shed their mortal forms to achieve a pure yang purple-golden body, with purified spirit and unobstructed energy channels.

This 120-character scripture belongs to the Dragon Transformation Brahma Heaven realm, corresponding to the eighth layer of virtuous fortune lords. The mystical covenant states: When practitioners' jing (essence) and qi become abundant, refining a purple-golden body, their six cultivation stages become elevated, their marvelous practices perfected, and they attain longevity. At this stage, the Supreme Mystery Perfected Ones can reflect their radiance back to themselves, deliver seven generations of ancestors, resolve karmic entanglements, and sever debt-obligations.

This scripture passage describes the state attained through advanced cultivation practice. "Closing disputes and sealing the death gate" refers to eliminating all distracting thoughts and worldly desires, shutting the portal leading to mortality. "Resonating with Qi of shared origin" speaks of merging with the primordial energy (Qi) of heaven and earth, returning to the fundamental source.

"Revitalizing the elixir and prolonging benefits" depicts the practitioner producing sweet dew (the saliva generated during Daoist cultivation, regarded as an elixir of longevity) in the mouth, extending life and enhancing vitality. "Ten thousand spirits together transcend to the True Sovereign" indicates all the divine spirits within the body (Daoism teaches that the human body is governed by numerous deities) rising above the mundane and uniting with the True King (the supreme divine being).

"Harmonizing the myriad Qi and perfecting all wondrous practices" describes balancing the various energies within the body, bringing all cultivation methods to complete fruition. "All are called the Great Mystery" signifies that these states can be termed "Tai Xuan" (the profound and ineffable realm in Daoism). "Converging with the luminous celestial realm" refers to meeting the radiant heavenly plane.

"I alone transcend and attain the status of the Great Cavern" expresses the practitioner reaching a state beyond worldly attachments, realizing the honored position of the Great Cavern Scripture (one of Daoism's supreme classics). "The radiance of Emperor One, named the Supreme Mysterious Pervasion" describes the practitioner receiving the dragon-light protection of "Di Yi" (one of the highest deities), achieving the most profound and all-pervading state.

This passage comes from the ninth volume of the Jade Purity Limitless Supreme Wenchang Great Cavern Immortal Scripture, portraying the state and accomplishments of a cultivator who has reached the highest spiritual realization.