《桓真人升仙記》

Record of Master Huan's Ascension to Immortality

On Mount Huagai in Shu, the Immortal Lord Li Huan transmitted the Daoist teachings to his disciple, Master Huan Kai. Here, it is clarified that the surname "Huan" was bestowed upon him by the Immortal Lord, not his original family name.

One day, the Immortal Lord said to Huan Kai: "You have mastered the secrets of the Golden Elixir (Jindan), the great medicine of immortality, and have learned the arts of riding clouds and vanishing from sight. Yet you have not yet grasped the true essence of the 'Great Dao' (Da Dao)." Huan Kai replied with reverence: "For thirty years I have followed you, Master, and I know you possess the Three Radiances True Talismans (Sanjing Zhenfu), the Compendium of the Five Spirits (Wushen Zongyao), and the Cosmic Diagrams of the Eight Extremes (Baji Luotu). You can also communicate with the heavens through silent meditation (Mochao). I dared not presume to ask, but now I humbly seek your guidance on the true meaning of cultivation."

The Immortal Lord explained: "The Three Radiances True Talismans are methods for prolonging life; the Compendium of the Five Spirits and the Cosmic Diagrams of the Eight Extremes are secret scriptures transmitted from the celestial realms; and silent meditation before the Heavenly Emperor is the key technique for ascension to immortality—these are not yet suitable to be passed on to you." Hearing this, Huan Kai devoted himself even more earnestly to practice, refraining from further inquiry for five years.

Later, the Immortal Lord sighed and said: "When heaven and earth are in harmony, the sun and moon reveal auspicious signs. Where mountains and rivers gather spiritual energy, pearls and jade are nurtured. When plants flourish, divine herbs and immortal mushrooms grow naturally. Phoenixes and auspicious clouds accompany sages, while the orderly movement of stars signifies a prosperous nation. All things in the universe are imbued with pure primordial Qi (Yuanqi), yet only humans remain ignorant, unaware that within the profound mysteries of the Supreme Dao (Taishang Xuanmiao) lies the secret of eternal life."

"For countless ages, though some have sought the path of immortality, they remain shackled by worldly attachments, bound by desires and afflictions, never realizing that beyond the clouds and mist lies an undying paradise, or that within the depths of the ocean rest elixirs capable of reviving the soul. They cannot even imagine how immortals ride six dragons across the eight directions or soar atop nine phoenixes to the peaks of Kunlun. Jade trees remain evergreen through all seasons, while celestial peaches ripen only once in ten thousand years. The Moon Palace is eternally cool, free from summer’s heat, while the Purple Mansion is forever warm as spring. Amidst towers of jade and halls of pearl, the radiance of treasures never fades..."

(This passage vividly depicts the eternal beauty of the immortal realm through rich imagery, contrasting it with the fleeting existence of mortals and emphasizing the importance of transcending worldly life through Daoist cultivation.)

This scripture records a dialogue between a mortal seeking guidance from an immortal on the method of ascension. The main content can be understood as follows:

The immortal describes a wondrous celestial realm: there are peach trees that never wither, elixirs that prolong life, sweet dew springs, heavenly music, dancing cranes and soaring phoenixes—an eternal paradise of joy (referred to as the "Land of Non-Being" or "Everlasting Bliss").

The mortal Kai asks the immortal: How can one cultivate to attain such a celestial realm? The immortal replies: In the Eastern Sea stand three sacred mountains (alluding to the legendary Penglai, Fangzhang, and Yingzhou), where seventeen thousand celestial immortals ascended by drinking from the "Jade Spring" and "Elixir Pool." However, these mountains are separated by the Weak Waters (mythical divine waters), accessible only to flying immortals.

Kai further inquires about the origins of the Jade Spring and Elixir Pool. The immortal explains: The Jade Spring flows from Mount Kunlun, while the Elixir Pool emerges from the Land of Sun and Moon. There, a miraculous miniature mountain (no taller than a foot, no larger than a pint) houses the Three Imperial Princes and the Nine Elders of the Immortals. On its summit grow celestial herbs that spontaneously produce heavenly music, alongside seven-jeweled crimson lotuses. Drinking from its immortal spring allows one to hear the Dharma Sound (the voice of Buddhist truth), with radiance illuminating the Three Realms (Desire Realm, Form Realm, and Formless Realm), accompanied by auspicious dragons and phoenixes.

The immortal concludes by revealing: If one can penetrate this realm and comprehend this method, diligently practicing daily ("ten thousand morning devotions"), upon completing the meritorious deeds, one will attain the Dao and become immortal.

This passage from The Record of Ascension of the Immortal Huan recounts how an immortal instructs an ordinary man in the path to transcendence:

The immortal reveals to Huan Kai (a spiritual seeker) that the gateway to immortality lies not in some distant realm, but between one's eyebrows - the "inch-square field" where divine light enters and exits through the "Jade Gate and Golden Pillar." However, reaching this sacred space requires mastery of esoteric cultivation methods.

The immortal directs Huan Kai to Mount Mao (a sacred Daoist mountain) eight thousand li southeast, where Tao Hongjing (the renowned Liang dynasty Daoist master, also known as Pure-and-White Gentleman) resides. Though Tao has over 1,700 disciples, only seven have truly attained the Dao, and Huan Kai is destined to be among them. The immortal instructs Huan Kai to: wear his hair loose and go barefoot while farming with a hoe for twelve years, secretly accumulating hidden virtue (Yin De) while maintaining the appearance of an ordinary person. After this period, the immortal will guarantee his celestial ascension.

The immortal offers a pointed evaluation of Tao Hongjing: despite his vast learning in Buddhist and Daoist scriptures, fascination with esoteric knowledge, and passion for landscape gardening, his excessive attachment to textual scholarship and reputation as an immortal-seeking scholar means his actual cultivation falls short of his seven accomplished disciples.

Three merits of Tao Hongjing are acknowledged: his single-minded devotion to the Dao; his charitable works and preservation of the Mao Shan lineage (founded by the Three Mao Perfected Lords); and his diligent practice and alchemical research while remaining grateful to benefactors. However, four flaws are noted: his use of living creatures in medicinal prescriptions; and... (the original text breaks off here, presumably listing other cultivation deviations).

Through the immortal's discourse, the passage underscores that authentic spiritual cultivation requires the steady accumulation of virtuous deeds rather than superficial attainments.

The Record of Ascension of Master Huan scripture outlines key prohibitions and essential principles for cultivating immortality:

The text first identifies four behaviors that obstruct the path to immortality: first, killing living beings; second, obsessing over divination and astrology to pry into celestial secrets; third, indulging in constructing lavish gardens and residences while currying favor with the powerful; fourth, rushing for quick results by erecting immortal towers and temples without first cultivating virtue (De).

Huan Kai received guidance from an immortal, being advised to follow Master Tao (an accomplished Daoist practitioner) in cultivation. True Dao cultivation requires accumulating merit, which is the swiftest path to attaining blessings. When transmitting esoteric methods, the immortal demanded an oath of secrecy, emphasizing that the essence of the Dao is fundamentally simple.

The text reveals a crucial cultivation principle: the human body contains a complete cosmic microcosm - housing 36,000 "radiant spirit deities" (Jing-Guang-Shen), 12,000 "soul-spirit deities," and in the Muddy Pellet Palace (upper Dantian) resides the "Great Sovereign" who governs eternal life. The human form encapsulates all elements of heaven and earth in miniature.

However, ordinary people become confused and dull-witted due to disturbances from the six emotions (joy, anger, sorrow, pleasure, love, and hate) and entanglement with the three poisons (greed, hatred, and delusion). Mired in desires, they ultimately degenerate into lower forms of existence without liberation. The Supreme Lord Lao (Taishang Laojun) established Daoist scriptures precisely to guide beings out of this sea of suffering.

Finally, the immortal warns Huan Kai: the secret methods received must never be lightly disclosed, as doing so would incur karmic retribution. The text concludes by revealing that the movement of sun and moon contains the most profound principles of yin-yang within heaven and earth.

This scripture elucidates the essential methods of Daoist cultivation for attaining immortality. It describes how the human body contains the quintessence of heaven and earth: the crown of the head is called "Kunlun" (a Daoist term referring to the Niwan Palace at the top of the head), where deities roam and the Celestial Emperor resides. The vital essence (Jing) and energy (Qi) flow downward from the crown, connecting with the "Golden Pool" (referring to the lungs) and the liver-lung system—the lungs corresponding to metal (represented by the nose) and the liver to wood (represented by the eyes). If the balance between metal and wood is disrupted, the dissipation of essence and energy leads to death.

The text transmits the "Way of Immortality" and the "Method of Ascending on Clouds," secret teachings originally imparted by the Purple Mysterious Immortal Elder (a Daoist immortal) of Donghua Qingtang Mountain. The key to cultivation lies in harmonizing the water and fire within the body (symbolized by the Kan and Li trigrams representing Yin-Yang energies), thereby attaining spiritual clarity. The renowned Daoist immortal Xu Zhenjun (Xu Xun) achieved instantaneous ascension after receiving this method from the Elder of Western Mountain.

The cultivation techniques include: absorbing the essence of the sun and moon through the eyes to illuminate the Kunlun at the crown. After three years, one may form the "Yellow Cloud" (a Neidan term), and after a thousand days, the "Sacred Embryo" (the condensation of the spirit, Shen) takes shape. Nine years of practice enable ascension to the Golden Palace of the immortal realm, while twelve years (one celestial cycle) elevate one to the Three Terraces Star (a celestial realm in Daoist cosmology). Throughout this process, unwavering concentration is essential, and accumulating virtue (De) over twelve years ensures celestial ascent.

Finally, Huan Kai (a figure mentioned in the scripture) laments his failure to grasp this truth through multiple lifetimes. In reality, the true Dao resides within the heart, yet people often fail to recognize that supreme state transcending existence and non-existence—the mystical immortal realm alluded to by "beyond the Great Void" and "between Kunlun."

The Record of Immortal Huan's Ascension primarily expounds the methods and principles of cultivating Neidan (internal alchemy):

The key to achieving longevity lies in recognizing the indestructible nature of "primordial Jing (essence)"—the innate vital energy that takes the heart and kidneys as its foundation. The specific method is as follows: calm the mind and concentrate the Shen (spirit), focusing intention on the Dantian (the lower abdominal energy center), then reflect the light of consciousness upward to the "Celestial Gate" (the crown of the head). Maintain this state of inner illumination, silently contemplating the crown whether morning or night—this is called the "Silent Audience with the Celestial Sovereign," the most essential secret.

Ordinary people constantly scatter their thoughts outward, rarely turning awareness inward. The scripture describes this through poetry: when inner illumination occurs, spiritual light reflects back, fragrant Qi rises within, and the opened Celestial Gate naturally resonates with heaven. The immortal lord further explains: in the womb, human eyes form first like bubbles of water, followed by the kidneys corresponding to heaven and earth. This mirrors the undifferentiated chaos before heaven and earth separated. Neither Confucianism nor Buddhism fully clarified this principle—while both emphasize cultivating the heart as fundamental, they lack concrete methods, relying instead on surface practices like diligent incense offerings and vegetarianism.

The text enumerates various cultivation methods: ingesting Fulu (talismans) and medicinal herbs, moon-gazing and star-worship, breathing exercises and expulsion techniques, along with advanced practices like Shijie (corpse liberation, feigning death to shed the physical form), soul projection, and Taixi (embryonic respiration). Others include absorbing solar and lunar essences, alchemical elixir ingestion, and more. Buddhist practices like cicada-shell transcendence (physical detachment), charity, and forbearance are all Dharma gates benefiting sentient beings. Yet among countless methods, the supreme path is the self-illumination of spiritual light and inner clarity. Modern depictions of halo-crowned figures seated on lotuses subtly embody this truth. The ancients long realized: the true Dharma-body transcends life and death, abiding in the wondrous emptiness of absolute reality.

(Note: Technical Daoist terms like "primordial Jing," "Dantian," "Celestial Gate," and "corpse liberation" are preserved with brief explanations.)

The Record of Immortal Huan's Ascension recounts a tale of failed cultivation leading to reincarnation, and the path to transcendence through proper practice.

If practitioners fail to attain great meditative stability (profound samadhi achievement), they risk misguided rebirths, squandering precious lifetimes. Even after enduring kalpas of suffering and encountering enlightened masters, they may still miss the supreme Dharma. Only those with great wisdom who reach perfect realization can be reborn in fortunate circumstances—enjoying blessings as kings, ministers, or those of brilliant discernment.

Yet even innate intelligence and scriptural understanding become poison if wisdom is misapplied. Cunning breeds delusive thoughts; emotional entanglements foster heretical views and slander, ultimately leading to demonic paths. Those ensnared by demonic obstructions may never grasp truth across countless kalpas. Thus the Most High Lord Lao (Daoism's supreme deity), moved by compassion, reveals scriptures to liberate beings—guiding them to true understanding, beyond suffering, back to primordial purity.

To truly comprehend profound mysteries, one must cultivate inner stillness, uniting meditative stability (ding) and wisdom (hui) until one's true nature shines with perfect radiance. Without this, none escape the wheel of life and death.

The Immortal Lord (referring to Huan) then declared: "You shall now journey to Huayang Grotto-Heaven (one of Daoism's 36 sacred grottoes) at Mount Sanmao, serving discreetly as a servant in the Tao household to safeguard the secret mechanics of non-leakage cultivation (preserving celestial mysteries). Accumulate merit through silent devotion to the Celestial Emperor (supreme Daoist divinity), and after twelve years of perfected virtue, you shall ascend."

Huan Kai (the disciple) asked: "The journey is vast—how shall I cross rivers without boats?" The Immortal replied: "I bestow the Lingfu Talisman of Earth Veins and Hidden Springs. Purify yourself tonight through ablutions, meditate at Huayuan Pavilion, and you shall arrive. Eight thousand li from Huayang lies the Yangzi River Water Palace, governed by its Divine Emperor with 3,600 retainers, 10,000 spirit soldiers, five divine dragons, and 500 generals including the Thunder God and Wind Earl. The Lower Primordial Water Palace (one of Daoism's Three Offices) governs Wu-Yue territories, commanding 90 million hu of sacred waters and 36 qing of tidal flows, with 80,000 elite troops and 900 thunder drums. Its ruler lives 100,000 years, equal in rank to Penglai's Water Commissioner. The Lower, Middle, and Upper Water Palaces jointly govern all aquatic matters—tides, floods, and droughts across the realm."

Huan Kai inquired: "What are the duties of Huayang's Three Mao Immortals?" The Lord answered: "They oversee immortal registers and administer karmic retribution for Wu-Yue. At the Imperial Capital, they demarcate the nine provinces, assisting three Immortal Lords with ten thousand karmic enforcers and celestial hosts who supervise the merit-cultivation of all practitioners under heaven."

This scripture recounts the immortalization of Master Huan (Huan Kai):

The Eighth Grotto-Heaven of Huayang connects with all other sacred grotto-heavens and blessed lands of Daoist cultivation, forming passages to the Four Seas, the Penglai Immortal Isles, Mount Kunlun, and even extends to the underworld capital of Fengdu. Ordinary people, blinded by worldly desires and distracting thoughts, remain unaware of these hidden pathways. Only by purging wicked thoughts can one open the passage between mortal and sacred realms, freely traversing heaven and earth.

Master Huan employed the mystical technique of "Mirror of Spirit Piercing Springs" (a spatial traversal art of immortals), reaching distant locations in the blink of an eye simply by closing his eyes. Hearing someone's inquiry, he crossed rivers and lakes in an instant, catching whiffs of celestial fragrance and strains of immortal music. When the Immortal Lord bade him open his eyes, he found himself in an unfamiliar landscape—azure mountains and emerald seas dotted with sailing vessels. Upon asking passersby, he learned this was Danyang, still two hundred li from Maoshan where Tao Hongjing (the Recluse Tao) had established a Daoist temple.

That evening, Tao Hongjing dreamed his chamber filled with divine radiance as a golden-armored deity foretold the arrival of an extraordinary visitor at noon the next day. True to the prophecy, at midday appeared a barefoot eccentric with disheveled hair, chanting verses about Daoist cultivation and immortality. When disciples failed to comprehend his songs, they urgently reported to Master Tao. Recognizing the visitor's extraordinary nature, Tao inquired about his purpose. Master Huan replied he had come to assist with vegetable gardening, having heard of Tao's profound mastery of the Dao. Asked about the meaning of his songs, the immortal just laughed, claiming mere mimicry of human singing. Introducing himself as Huan Kai from Sichuan who had "just left home last night"—implying his immortal ability to traverse thousands of li in moments—Tao Hongjing smiled in tacit understanding, realizing he stood before a true immortal.

A man named Sheng Kuangsheng once asked Huan Kai: "Are those willing to work as gardeners inherently lowly?" Huan Kai replied: "I simply seek the Dao (the Way)." Tao Hongjing (the renowned Daoist master) said: "I have three grades of disciples: upper, middle, and lower." Huan Kai asked: "What are upper-grade disciples like?" Tao Hongjing answered: "They wear fine silks, consume lingzhi mushrooms and elixirs, compose texts and annotate scriptures, manage documents and refine alchemical preparations, accompany nobles to audiences with perfected beings, move among powerful families, and may enter my private chambers."

Huan Kai then inquired about middle-grade disciples. Tao Hongjing said: "They handle clerical work, compile question-and-answer records, prepare medicinal decoctions, wear plain silk garments, take blue elixirs, drink pine-resin wine, reside in my courtyard's side chambers, transmit ritual methods, and accompany accomplished practitioners."

When Huan Kai asked about lower-grade disciples, Tao Hongjing explained: "They wear coarse hemp clothes, eat ordinary grains, prepare charitable medicines, dwell in my outer buildings, sweep rooms and make lunar-star offerings, study breathing techniques, occasionally interact with knowledgeable visitors, receive guests, and cultivate vegetables and medicinal herbs." Tao Hongjing noted he had several hundred disciples in each category.

Huan Kai said: "I don't belong to these three grades—I only wish to tend vegetables, draw water, chop firewood, offer incense, clean latrines, and dredge wells. Would this suffice?" Tao Hongjing replied: "I only fear you wouldn't willingly perform such tasks." After Huan Kai repeatedly bowed and insisted on serving as an incense-tender and water-carrier, Tao Hongjing accepted him.

During his years at Tao's residence, Huan Kai remained indifferent to heat or cold, unmindful of status distinctions, unconcerned with hunger or fullness, and never complained of hardship. When fellow disciples mocked him, he showed no anger; when assigned tasks, he never slacked. He rose before others and retired after them. He performed no incense rituals or prostrations, recited no scriptures, observed no dietary restrictions, harbored no resentment or envy, sought no finery, spoke little, and displayed neither joy nor anger. In leisure he swept floors; when busy he chopped wood; when needed he tended fires; in quiet moments he washed clothes. Thus he dwelt with Tao for twelve years without special attention—though they met often, the master neither engaged nor disturbed him.

Tao Hongjing's compound had a three-story tower whose upper level reached pine treetops, where he often listened to wind through branches. Disciples occupied lower floors. Tao annotated over a thousand scrolls. Emperor Wu of Liang frequently consulted him on auspicious or ominous events, sometimes receiving painted oxen as responses. Through his commentaries, Tao foresaw the Liang dynasty's impending fall, marking the Gengzi and Xinchou years (500-502 CE) in red ink. When the emperor failed to comprehend, court officials dubbed Tao the "Mountain Chancellor." Master Tao's profound Daoist attainment and virtuous power (De) attracted followers from across the land, with over a thousand disciples qualifying for inner chamber instruction.

This passage records the miraculous ascension of Daoist adept Huan Kai (also known as Immortal Huan), who achieved Daoist transcendence:

At that time, three hundred practitioners were cultivating at the Zhuyang Abbey, where they had built the Immortal-Awaiting Tower and the Edict-Watching Pavilion, maintaining devout incense offerings. Immortal Huan often shielded his face with a fan, concerned that worldly impurities might obscure his divine radiance. He once prophesied: "When the Celestial Emperor summons me with an edict, this mountain shall transform into jade towers and jeweled pavilions." Though already eighty-four years old, the adept remained vigorous in energy, diligently annotating scriptures daily while cultivating bamboo groves and medicinal herbs. He practiced alchemy at Yongjia's Great Weak Cliff, Muliu Islet, and Mount Tao's summit.

The immortal possessed extraordinary features: his face shone with luminous brilliance, his long beard flowed gracefully, and he stood seven feet tall with clear eyebrows and bright eyes, exuding an aura of refined purity. His erudition spanned astronomy, calendrics, medicine, and various schools of thought. On the fifteenth day of the eighth lunar month during the first year of Tianjian era in the Liang Dynasty, several beams of white light suddenly appeared over Great Mao Mountain at dawn, followed by swirling clouds and celestial music. Witnesses saw a crane emerge from five-colored rosy clouds, accompanied by a blue-robed youth bearing an imperial decree and over a hundred immortal attendants carrying transcendent regalia.

The youth proclaimed the Celestial Emperor's mandate, announcing that the immortals were awaiting Huan at the Liaoyang Hall of the Luminous Golden Palace. After ritual purification and consuming an elixir, the edict's essence revealed that due to his cultivation of hidden virtue (Yinde) and comprehension of profound mysteries, all karmic obstructions had melted like spring ice, qualifying him for immediate immortal rank. Following the proclamation, the adept mounted the crane and ascended amid celestial harmonies and phoenix cries.

Before departure, his master Tao Hongjing entrusted him: "When you reach the celestial court, consult the immortal registers to learn what merits I must still accomplish for transcendence." Their parting carried deep affection. (Note: The "Golden Elixir Crane Edict" refers to the ascension summons delivered by crane; "Purple Mansion" denotes divine abodes; "Director of Destinies" is the deity governing lifespans.)

The Record of Perfected Person Huan's Ascension documents the scene of Huan Kai's attainment of Dao and celestial ascent. At that time, his entire body radiated extraordinary light, and throughout the night he appeared as if intoxicated (a phenomenon known as "divine light enveloping the body" that occurs during advanced Daoist cultivation). Upon his ascension, he left behind an essential cultivation formula:

Maintain inward focus of the Shen (spirit), nurture primordial Qi, and preserve the heart-mind in a state of purity and luminous clarity. Merely by refraining from false and distracting thoughts, the realm of true Dao will naturally be attained. Just as the sun and moon perpetually illuminate Mount Kunlun (a sacred Daoist site), they ceaselessly penetrate the Niwan Palace (a crucial acupoint at the crown of the head in cultivation practices). When practice reaches its ultimate stage, innate spiritual awareness will spontaneously descend, and with merit perfected, one may soar through the Celestial Gate (signifying the attainment of immortality).

This passage reveals the core principles of Daoist cultivation: through preserving Shen, nourishing Qi, and practicing mental purification with reduced desires, one ultimately achieves union with the true Dao. The mentioned "Niwan Palace" is another name for the upper Dantian (energy center), one of the three major energy centers in the body, which holds paramount importance in cultivation practice.