《大洞金華玉經》

The Dadong Huayu Jing (Great Cavern Golden Flower Jade Scripture) outlines the essential protocols for transmitting and practicing this sacred text:

To study the "Great Cavern Formulas" (supreme Daoist cultivation methods) and the "Feminine Unity Transformational Arts" (Yin-Yang harmonizing practices), one must first recite the vows of the Imperial Lord (high Daoist deity) and the eight secret chapters of the Mysterious Mother (female divinity). This Golden Flower Esoteric Text, a forbidden scripture treasured by the Nine Heavens' Imperial Lord, demands strict adherence to the following transmission protocols:

Preparation requirements:

1. Both master and disciple must observe purification (zhaijie) for one day before transmission, and another day afterward

2. The duration of purification varies by transmission level:

• Supreme transmission: 100 days of pure abstinence (strict vegetarianism, bathing, and seclusion)
• Intermediate transmission: 70 days of purification
• Basic transmission: 39 days of purification

Severe consequences for violations:

• If a master transmits without examining the disciple's character or skips purification: the master will perish, the disciple go blind
• Inadequate purification: the master falls ill, the disciple develops mouth sores
• These rules emphasize the scripture's sanctity and prevent casual treatment

Practitioner's code of conduct:

1. Serve the transmitting master with the reverence due to a sovereign or father

2. Practice in secluded forest huts as if dwelling in uninhabited wilderness

3. During cultivation, visualize the five organ spirits (wushen) residing in the Dantian (Purple Chamber) like embodied numinous beings

4. Transmission is restricted to: rulers, masters, fathers/sons, and brothers—no others permitted

5. Live with utmost simplicity:

• Use only essential items
• Dwell not in spacious houses
• Wear no fine garments
• Sustain on plain food daily

Cultivation methods:

• Contemplate the Dao's subtle essence
• Sever worldly attachments
• Visualize the Three Primal Spirits in the Muddy Pellet Palace (upper Dantian)
• Guard the body's nine authentic spirits
• Practice tu'na (breathing techniques) to absorb heaven-earth essences
• Morning and evening, petition the void for immortal connection
• Maintain cultivation even during sleep

Only those fulfilling these requirements may discuss the Great Cavern methods' profundities. Observers ascend to celestial realms; violators plunge into hell. The text particularly stresses that these rules must be strictly followed without negligence or disclosure—lest misfortune afflict seven generations of ancestors.

This scripture primarily expounds on the transmission methods and essential techniques for cultivating the Great Cavern Golden Flower Jade Scripture:

The transmission of this classic must follow a gradual process—it cannot be imparted all at once. First, the cultivation methods are taught, enabling practitioners to refine themselves through cunsi (meditative visualization), purify the Five Forms (the Five Phases corresponding to the five viscera), and concentrate on the Purple Chamber (the upper Dantian), thereby eliminating distractions and maintaining purity. Also known as the Scripture of Golden Flowers, its "Three Primes of Jade Dawn" is referred to as the "Feminine One Essence" (referring to primordial Jing). After cultivating the "Feminine One" for three years, one may then recite the thirty-nine chapters of the Great Cavern True Scripture. Sincere practice of these methods alone can lead to immortality, even without mastering the entire Great Cavern True Scripture.

The text emphasizes the importance of devout cultivation: with utmost sincerity in mind, one can invoke the manifestation of the "Three Primes" (the Three Officials of Heaven, Earth, and Water). Upon obtaining this scripture, celestial beings (Xuanxu, the Mysterious Void) will descend to impart teachings, Huang-Lao (the Yellow Emperor and Laozi) will appear to guide, and the Five Directional Elder Lords (five celestial deities) will scatter flowers in celebration, ultimately enabling ascension to Taiwu (the highest heavenly realm).

It then enumerates the Twelve Vows of the Imperial Lord and the Eight-Gate Vows of the Mysterious Mother, which practitioners must frequently recite. These vows express aspirations to harmoniously coexist with all beings in heaven and earth, to live and breathe with the Mysterious Mother (a Daoist goddess) within the sun and moon, the Nine Heavens, and the natural world, and to roam together in the Three Mysteries (profound spiritual realms). Practitioners must constantly keep these vows in mind, as they form the inner foundation of cultivation.

Finally, it points out that even the immortals of the Five Sacred Mountains and divine maidens of the Divine Continent devoutly practice—how much more should those in the mundane world of impurity? If the sins of seven lifetimes remain unresolved, one must make great vows and cultivate the Eight Gates to dissolve karmic obstacles. Only after enduring seven trials and accumulating merit can one attain the deathless body—this is the fundamental path to achieving immortality.

This passage is a crucial chapter from the Dadong Jinhua Jade Scripture, detailing cultivation practices where adepts perform specific rituals to pray for longevity and dispel calamities.

How can those who have just begun their spiritual journey not strive diligently for the path of immortality?

Here are the Twelve Supreme Vows of the Nine Heavens Emperor Lord (one of the highest deities in Daoism) and the Eight Mystical Methods of the Nine Numinous Mysterious Mother (an exalted female divinity). Through the "Return to Origin Five Penetrations" (a profound cultivation technique), one can eliminate worldly misfortunes, accumulate blessings for seven generations of ancestors, and elevate oneself to the realm of the immortals.

When practicing, one must light incense in a quiet, secluded chamber, maintain a purified mind, and then recite the Dadong Jinhua Scripture. The text mentions numerous exalted deities: the North Pole Celestial Emperor, the Great One Imperial Lord, the Jade Purity and Purple Emptiness, among others, as well as various celestial and earthly Qi (vital energy). Through specific ceremonial offerings, one prays to heaven for nine mystical powers to protect the soul and fill the body with true primordial Qi.

The scripture contains three sets of vows:

Supreme Vows:

To invoke the Five Penetrations Great Immortals (advanced sages possessing five supernatural abilities), absolve the sins of seven lifetimes, receive blessings in the Southern Palace (abode of the immortals), pray to heaven, earth, wind, and clouds, and attain longevity.

Middle Vows:

To ascend with the Imperial Lord to the Shangqing Realm (a high celestial plane), extend blessings to seven generations of ancestors, and enjoy a lifespan as enduring as the sun. One also prays to Yin-Yang, the Great Void, and the Great Non-Being (the origin of the Dao), seeking the protection of the Imperial Lord and the Primordial Heavenly Worthy.

Lower Vows:

To attain the Longevity Immortal Abode (divine dwelling), wish for deities to eternally reside in the Nine Heavens, and for the physical form to roam the true realms. Pray for calamities to depart, blessings to arrive, harmful words to vanish, and virtuous words to manifest. Additionally, vow to regard heaven and earth as parents and harmonious Qi as the foundation of life.

Finally, it emphasizes that the "Return to Origin Five Penetrations" method can eradicate karmic obstacles, bless seven generations, and transcend life and death. The prayers ascend to the High August Imperial Lord (a supreme deity), eliciting eight celestial echoes, manifesting countless auspicious signs, and enabling one to share blessings with the multitude of true immortals. From this kalpa to the next, may these Twelve Great Vows be eternally fulfilled.

This scripture presents seven sacred vows to the Mysterious Mother (Xuannü, the Primordial Goddess revered in Daoism), expressing the practitioner's aspiration to share celestial blessings with her through spiritual cultivation:

First Vow: May the Mysterious Mother grant me eternal coexistence within the ceaseless Qi of the Dao, where purple auroras illuminate the void and celestial-human resonance is perfected. Soaring to immortal realms in feathered ascension, we shall rejoice in heavenly bliss beyond worldly afflictions, with seven generations of ancestors celebrating together under divine protection.

Second Vow: To dwell eternally with the Mysterious Mother among sun, moon and stars. Visualizing the Celestial Emperor's jade chariot with azure banners, accompanied by the Five Directional Ancient Immortals (including the Green Primordial Elder of the East), we roam freely through harmonized elemental forces, surveying all eight directions of creation.

Third Vow: To abide forever with the Mysterious Mother in the Nine Heavens. Through refining inner Qi (vital energy) and consolidating Shen (spirit), we commune with myriad deities, ascending through celestial tiers. Accumulating merit beyond samsara's wheel, our Dao-nature remains pure through seven rebirths, attaining longevity rivaling the celestial bodies.

Fourth Vow: To feast with the Mysterious Mother on cosmic essences. Forever liberated from the three wretched paths (hell, hungry ghosts, animal realms), we partake of seven-jeweled ambrosia and Golden Elixir's purple vapors. Gathering divine mushrooms at will, drinking phoenix marrow and tiger's nectar, we tour the cosmos after each celestial banquet.

Fifth Vow: To drink heavenly wine with the Mysterious Mother. This jade nectar flows through ten thousand mountains to the highest palaces. Reveling in azure waves, dancing with dawn's radiance, we transcend after seven trials (qikao), our blessings vast as rivers.

Sixth Vow: To dwell with the Mysterious Mother in immortal realms. In the jade-pure ethereal domain, surrounded by Five Directional Immortals and the Queen Mother of the West (Xiwangmu) arriving on phoenixes, we inhabit the Nine Mysterious Heavens. After seven lifetimes' cultivation, we attain rebirth (gengsheng), our spirits abiding in radiant paradise.

Seventh Vow: To rest with the Mysterious Mother in divine palaces. Within pearl-adorned halls featuring golden couches and purple-dragon gates, we witness the Celestial August Deity enthroned amidst assembled immortals. Humbly attending at the right side, we receive heavenly scriptures after seven lifetimes, achieving transcendental renewal.

(Note: "Seven trials" refers to critical stages of Daoist alchemical refinement, while "rebirth" signifies spiritual regeneration through cultivation.)

The Dadong Huayu Jing (Great Cavern Golden Flower Jade Scripture) describes an advanced visualization practice (a Daoist neiguan internal cultivation method) focused on achieving unity with the divine through contemplation of the "Sovereign Lord of Imperial Unity" (the supreme Daoist divinity):

First, visualize the "Mysterious Mother of Eight Vows" (a female divinity) journeying with you through the Three Mysterious Realms (corresponding to the upper, middle, and lower Dantian), accompanied by host of divine beings including the Five Elders (the Five Directional Thearchs) and the Queen Mother of the West. Through specific ritual protocols, the practitioner receives ordination from the Supreme Dao Lord, enabling seven generations of ancestors to attain immortality.

The concrete practice unfolds as follows:

With eyes closed, envision the hundred spirits transforming into white luminous Qi, entering through the celestial aperture like sunlight, gradually permeating the entire body before emanating from the lower orifices, palms, and soles. Eventually the entire body becomes enveloped in white radiance.

This white Qi gradually transforms into purple clouds, which re-enter through the mouth to replenish the five viscera before circulating outward through all bodily orifices. The practitioner ultimately merges completely with these swirling purple mists.

Visualize the purple clouds coalescing within the meditation chamber, gradually forming the "Great Cavern Sovereign Lord of Imperial Unity" — a four-unit-tall divinity (symbolizing the four directions). This sacred being holds the Register of Lifespan in his left hand, a numinous talisman in his right, while containing the essences of sun and moon within his mouth.

Finally, envision the Sovereign Lord entering through the mouth and ascending to the Purple Chamber Palace (upper Dantian) in the head, merging completely with the practitioner. At this stage, the Lord manifests nine units of solar radiance to his left and one unit of lunar glow to his right, symbolizing the harmonization of Yin-Yang.

This scripture reveals the essence of Daoist "body divinity" cultivation — employing precise internal visualization techniques to achieve human-divine unity, ultimately reaching the spiritual state of "merging with Imperial Unity." The numerical correspondences (four units, nine units, one unit) all resonate with the symbolic numerology underlying Daoist cosmology.

This passage describes the Shangqing (Highest Clarity) Daoist practice of cultivating the "Great Cavern Emperor One" (the supreme divine being), focusing on how to refine body and mind through visualization (cunxiang) of the sacred deity. The core teachings are as follows:

During practice, one must use the tongue to direct the circulating wind Qi (huifeng zhi qi), guiding the radiance of sun and moon (manifesting as white or red light) into the internal organs and joints until the entire body becomes luminous and translucent as daylight. Sustained practice leads to the state of self-forgetting.

The specific method involves visualizing the form of Emperor One in the Purple Chamber of Six Harmonies Palace (the Niwan Palace, a crucial energy center at the crown of the head). Simultaneously, one silently recites incantations petitioning the deity to unite with one's being, making the internal organs glow, ultimately attaining immortal rank.

For daily visualization of Emperor One: during daytime, imagine the deity positioned outside the upper teeth at the philtrum; at night, visualize him within the mouth. The deity always faces outward, holding nine portions of sunlight in his mouth to illuminate the whole body. This "One" represents Emperor One's true essence, the unchanging foundation of all transformations.

When reading scriptures, visualize Emperor One facing you, his mouth aligned with yours—this dissolves karmic obstructions from seven lifetimes. Remember the deity's secret name "Fu Ning Zai"; keeping it in mind day and night wards off calamities. For physical ailments, imagine the deity emitting white light from his mouth to heal affected areas.

Emperor One appears as a newborn male infant, unclothed and four inches tall, symbolizing return to primordial authenticity. This practice belongs to the Thirteen Visualization Charts of Feminine-Masculine True One, representing the highest method in the Great Cavern Scripture (Dadong Zhenjing) tradition.

(Note: "Circulating wind" refers to specialized breathing techniques; "Niwan Palace" designates the upper Dantian at the crown; "visualization" (cunxiang) is a core Daoist practice using meditative imagery of deities or internal landscapes for cultivation.)

This passage explains the proper visualization method for arranging divine beings within the body during cultivation practice:

According to the sequence of the Nine Palaces (nine crucial energy centers in the body), the deities of each palace overlap and obscure one another, making complete frontal representation difficult. Therefore, when illustrating cultivation diagrams, we adopt a method that presents frontal images from the right side. If depicted in profile, it would negatively affect the visualization (meditative contemplation) practice.

Particular attention must be paid to this principle: the True Deities (divine forms visualized during cultivation) of each palace should all sit facing forward. Among them, the "Three Authentic Ones" (three primary deities) should be positioned facing each other in pairs. As Tao Hongjing (known as Master Hermit) annotated, although the head and the Hall of Light (upper Dantian, the eyebrow region) occupy merely an inch of space, even when depicted frontally, they should still be arranged on the right side.

The scripture concludes with emphasis: if one can maintain such precise visualization practice consistently for nine years, one may attain the state of "ascending in broad daylight" (achieving Daoist immortality).