《太上靈寶五符序》

In the most pristine and harmonious era of antiquity, Yin and Yang naturally intermingled, winds did not blow arbitrarily, and clouds and rains came in their proper seasons. All beings grew according to their inherent nature, while humans lived in accordance with the great Dao. At that time, people were attuned to celestial will—auspicious and ominous signs had not yet manifested, so they neither feared calamities nor coveted blessings. There were no debates about right and wrong, nor constraints of moral doctrines, only the preservation of natural wholeness.

People completely followed the rhythms of heaven and earth, maintaining this harmony for millennia without disruption. Though the cosmos had no ruler, the myriad things evolved spontaneously. This supreme principle, which required no deliberate teaching, safeguarded the lives of all creatures. Humans then lived to ninety thousand years before beginning to cultivate the immortal path to ascension. This was the state of perfect alignment with innate nature—where transformation occurred without trace yet effects endured eternally, and heaven, earth, and humanity existed in complete unity.

By the era of the Three Sovereigns, this purity began to wane. People developed minds of gain and loss, their faces revealing joy and anger. Institutions were thus established to regulate the populace, and spirits manifested to protect living beings. At this stage, humans started competing in learning, disputing right and wrong, using hexagrams to analyze creation, and devising plans between heaven and earth.

When the Yellow Emperor Xuanyuan ascended, the reign of Shennong (the Divine Farmer) had declined, with feudal lords warring against each other. Initially, the Yellow Emperor used military force to subdue rebellious lords, but later cultivated virtue to reorganize his army. He taught people to cultivate the five grains and trained fierce beasts like bears and panthers for battle. After three victorious campaigns against the Flame Emperor at Banquan, the rebel Chiyou arose. The Yellow Emperor defeated Chiyou at Zhuolu and was honored as the Son of Heaven.

He established Cloud Masters to govern atmospheric energies, appointed Left and Right Grand Overseers to monitor states, and conducted fengshan sacrifices to mountain and river deities. Obtaining a sacred tripod, he calculated calendars and appointed wise ministers like Fenghou. Thus began a new epoch where virtuous governance replaced Shennong's rule by pure natural order.

This passage recounts the legacy and achievements of the Yellow Emperor (Huangdi, foremost among the Five August Emperors) and his descendants. Assisted by wise ministers like Limu and Dahong, the Yellow Emperor governed his people in harmony with celestial and terrestrial principles, discerning the truths of life and death. He taught the people to cultivate grains and plants, domesticate birds, beasts, and silkworms, observe the movements of sun, moon, and stars, and wisely utilize resources like water, soil, metals, and jade. Through diligence and frugality, he manifested the auspicious signs of Earthly Virtue (De), earning the revered title "Yellow Emperor."

The Yellow Emperor fathered twenty-five sons, fourteen of whom established their own clan names. Residing at Xuanyuan Hill, he married Leizu (his principal consort) from the Xiling tribe, who bore him two sons: Xuanxiao (Qingyang) and Changyi. Xuanxiao settled by the Jiang River, while Changyi moved near the Ruo River and married Changpu of the Shushan tribe, fathering Gaoyang (Zhuanxu). Zhuanxu, the Yellow Emperor's grandson, possessed noble virtue and profound wisdom. A skilled ruler, he guided his people to align with heaven and earth, revere deities, and conduct sincere rituals. His dominion extended boundlessly, with all creatures within the four directions submitting to his benevolent rule.

Zhuanxu fathered Qiongchan, while Xuanxiao's grandson Gaoxin (Emperor Ku) succeeded to the throne. As the Yellow Emperor's great-grandson, Emperor Ku was born with remarkable intelligence—generous, perceptive, and deeply compassionate toward his subjects, ruling through benevolent virtue. He instructed the people in sustainable resource use and proper veneration of celestial bodies and spirits, advocating simple yet dignified attire. Governing with the Middle Way, he ensured all beings under the sun and moon, within the reach of wind and rain, received nourishment from the heart of heaven and earth. During his reign, celestial immortals (tianren shenzhen, referring to heavenly officials) descended bearing auspicious treasures.

The scripture depicts a mythical scene where the Nine Heavens True King and Three Heavens True Emperor (high-ranking Daoist deities) descend upon the Platform of Pastoral Virtue (Mu De Zhi Tai), riding a nine-dragon cloud chariot, wielding the Scepter of Eight Lights (a ritual implement symbolizing divine authority), and wearing the Talisman of Luminous Clouds (sacred fu script). They bestow upon Emperor Ku (an ancient sage-king) three sacred texts: the Scripture of Nine Heavens' True Numinosity (Jiu Tian Zhen Ling Jing), the True Treasure Talisman of Three Heavens (San Tian Zhen Bao Fu), and the Golden Text of Nine Heavens (Jiu Tian Zhen Jin Wen). These scriptures possess the power to open celestial qi pathways, regulate earthly deities, and contain mysteries ranging from primordial chaos to the deepest underworld—only those with extraordinary spiritual endowment can comprehend their true meaning.

Finding the texts too profound for his understanding, Emperor Ku laments his inadequacy and seals them in a jade casket atop Mount Zhong, awaiting discovery by future virtuous sages. Located 19,000 li north of the Weak Waters (Ruo Shui), this mythical mountain rises 12,000 li high with a summit spanning 7,000 li, where thousand-year spirit herbs grow abundantly—mortals need only take three steps upon its peak to attain immortality. Its golden terraces and purple towers (celestial dwellings) serve as the Heavenly Emperor's administrative center, radiating light surpassing sun and moon that illuminates territory 100,000 li away.

The narrative shifts to Emperor Yao's reign when catastrophic floods submerged mountains and devastated communities. Though his ministers recommend Gun for flood control, Yao hesitates due to Gun's obstinate character. Upon the Four Peaks' (representing regional lords) insistence, Yao reluctantly appoints Gun, whose nine-year efforts ultimately fail. This interweaving of mythology and history illustrates both the mystical transmission of Daoist scriptures and the practical challenges of governance.

This passage records the historical accounts of Emperor Yao abdicating to Shun, and Yu the Great's flood control efforts:

Emperor Yao sought a virtuous successor and discovered Shun, entrusting him with imperial duties. During his inspection tours, Shun observed that Gun (Yu's father) had failed in flood control, and thus exiled Gun to Mount Yu where he was executed. All under heaven considered Shun's judgment fair. Subsequently, Shun recommended Gun's son Yu to continue the flood control work.

After Yao's death, Shun consulted regional lords about who could inherit Yao's legacy, and all recommended Bo Yu for the position of Minister of Works (responsible for water projects). With Shun's approval, Yu was commanded to continue regulating waters and lands. Yu modestly deferred to Xie, Houji and Gaoyao, but Shun insisted on his leadership. Yu was quick-witted and wise, with noble character—his words trustworthy and his conduct exemplary.

Commissioned by Shun, Yu led Boyi and Houji to summon lords and commoners, surveying terrain, felling trees to mark routes, and regulating mountains and rivers. Remembering his father's execution for flood control failure, Yu worked diligently—spending thirteen years away from home, passing his doorstep thrice without entering. He lived frugally, performed reverent sacrifices, dwelt in humble shelters, and devoted himself completely to water projects.

Yu employed different transport according to terrain: chariots on land, boats on water, sledges in mud, and mountain carriers on slopes. Carrying measuring tools, he divided nine provinces according to seasons, opened nine routes, regulated nine marshes, and measured nine mountain ranges. He instructed Boyi to teach rice cultivation in lowlands, and Houji to teach grain storage, balancing regional surpluses and shortages.

Beginning with Jizhou, Yu constructed the Hukou project, regulated Mount Liang and Mount Qi, restored Taiyuan to Yueyang. After success at Tanhuai, he proceeded to Hengzhang. With the regulation of the Heng and Wei rivers, the Dalu Marsh was tamed. The island tribes offered fur garments, entering the Yellow River east of Mount Jieshi. In Yanzhou, he dredged nine rivers; when Leixia Marsh stored water, the Yong and Ju rivers converged. The mulberry lands proved fit for sericulture, allowing people to return from highlands to plains.

After the great flood receded, Shun performed sacrifices at Mount Zhong, reporting Yu's achievements to heaven at the Jade Portal, attributing success to celestial and terrestrial spirits. Finally ascending the Mystic Peak of Embroidered Ridge's slope, he reached the jade realm's summit where he suddenly received the heavenly-bestowed Lingbao Five Talismans (an important Daoist scripture). This account intertwines historical legend with Daoist sacred texts' origins, illustrating how Yu's flood control succeeded through celestial assistance and revelation.

This passage recounts the legendary tale of how Great Yu obtained the celestial scripture Lingbao Wufu (Numinous Treasure Five Talismans):

While observing pious fasting in the secluded mountain forests, Yu was visited by a Zhenren (perfected immortal) who revealed: "Your flood control merits have moved Heaven and Earth, yet your lifespan approaches its end." The Zhenren then transmitted to him the secrets of longevity and formulas for consuming elixirs. At Mount Kuaiji, Yu assembled the host of deities during a season of harmonious weather and gentle breezes, where he devoted himself to quiet cultivation, retreating from worldly affairs to contemplate the profound mysteries of the Nine Heavens.

The text describes how this celestial scripture was originally concealed in a stone chamber of the Mystic Terrace, hidden deep within Miaoshan Mountain, revealing itself only once every ten thousand years. One version, inscribed on crimson silk and sealed in a golden casket bearing the seal of the Mystic Capital (Xuandu), was entrusted to the Water Deity for safekeeping at Mount Menglong, to be transmitted after three millennia to the Water Official Fu Bochang. The stone-carved version would only manifest during cosmic calamities.

After consuming the elixirs, Yu retreated into the mountains. While mortals presumed him dead, he had in fact attained immortality. Centuries later, in the twelfth year of King Helü of Wu's reign, the sovereign dispatched an envoy—the reclusive sage Longwei Zhangren from Baoshan—to investigate. This hermit dwelling in Wushan Mountain turned out to be the original guardian of the celestial texts.

The narrative particularly emphasizes Daoist cosmological terms like "Yangjiu" (calamitous years) and "Bailiu" (cycles of misfortune), which denote predetermined cosmic epochs of tribulation. When these critical periods arrive, the celestial Dao manifests its methods through destined individuals by specific heavenly arrangements.

This scripture recounts the extraordinary journey of a recluse named Baoshan (so revered for his transcendent nature that people honored him with this mountain-inspired name), who was commissioned by King Helü of Wu to explore a mystical immortal realm.

After King Helü personally visited the hermit multiple times to seek counsel on statecraft, he dispatched Baoshan upon hearing legends of this celestial domain. Carrying torches, Baoshan traveled day and night for 174 days until reaching an extraordinary place. There existed countless labyrinthine cave passages, all converging at a single point. At the entrance to these numerous tunnels stood a city constructed of gold and jade, spanning five hundred li in circumference, with magnificent architecture adorned by violet jade and golden towers piercing the clouds.

Above the city gate was inscribed "The Separate Palace of the Heavenly Queen," while the portals bore the words "Hall of Supreme Yin." Recognizing this as an abode of immortals, Baoshan dared not enter rashly. After three days of purification rituals, he respectfully proceeded inside. North of the jade chambers, he discovered a celestial text written on crimson silk atop a table, its script unintelligible. Kneeling in reverence, he retrieved the text, explaining it was sought by King Helü's command. As soon as he obtained the celestial scripture, the city gates closed automatically, with immortal music and the sounds of celestial horses emanating from within. Overcome with awe, Baoshan dared not linger.

During his return journey, he described: initial cave entry required torchlight, with passages formed of neatly arranged blue stones and occasional standing water. After traversing a thousand li, the path suddenly opened into daylight-like brightness. The main road became dry and dusty, flanked by yin-yang drainage channels, with sweet stone-well water available every thirty li that could satisfy hunger. Occasionally, mysterious hoofprints and footprints appeared. Ultimately, Baoshan returned to present the celestial text to King Helü, providing a detailed account of this wondrous expedition.

The passage depicts a mystical celestial realm. A practitioner named Yinju discovered a secret path leading to Dongting Mountain, flanked by luminous white stone walls that illuminated a space extending seventy to eighty zhang in length and over two hundred zhang in height. As one approached Dongting Mountain, the scenery grew increasingly wondrous—the sky above shone brightly yet without glare, the temperature was perfectly mild, and the air carried an enduring fragrance of exotic incense.

Along the path stood exquisitely crafted pavilions and towers, their carvings so intricate they defied description. At the end of the path stood jade pillars inscribed with the words "Ruins of the Nine Springs of Dongting." Here grew extraordinary trees with purple leaves, black blossoms, and white fruits—plants never seen in the mortal world. The entire space shimmered with multicolored radiance, the brilliance of the Seven Treasures intermingling, while phoenixes circled the treetops and qilin frolicked below. Truly, this was the most sacred place between heaven and earth, a divine abode where realized Daoist adepts dwelled.

Yinju recorded all he had witnessed and presented it to the King of Wu. Deeply reverent, the king erected an altar, purified himself through fasting and ablutions, and performed a celestial offering to receive this heavenly scripture. That year, Wu indeed enjoyed favorable weather, bountiful harvests, and peace among its people. Though the king treasured the scripture, he could not decipher its meaning and thus sent an envoy bearing the text—encased in a golden casket and sealed with the Jade Emperor’s imperial insignia—to seek Confucius’s interpretation in the state of Lu.

Upon arriving in Lu, the envoy knelt and presented the scroll, saying: "While traveling, our king rested at the Eastern Forest Mound and wandered Northern Bao Mountain when suddenly a crimson bird flew down, dropping this scripture from its beak before the royal carriage. This auspicious sign, bestowed by Heaven, ensures the state’s prosperity for millennia. I have been sent to inquire into its meaning."

At the time, Confucius was in quiet retirement. Without unrolling the scroll, he replied: "Long ago by the Western River, I heard a children’s chant: The King of Wu roams, beholding Lake Zhen; Longwei the Elder is named Yinju. North to Bao Mountain he enters the spirit’s lair, visits Dongting, and steals Yu’s scripture. The Heavenly Emperor’s grand text must not be unfurled—this transmission begins the hundred and six calamities. Though retrieved now, it will bring ruin to the state." The chant hinted that this scripture was originally a secret classic left behind by Yu the Great.

After Yu the Great accomplished his monumental task of taming the floods and stabilizing the mountains and rivers, he traveled to the foothills of Mount Zhong where he obtained the "Supreme Three Heavens' Numinous Treasure True Scripture" that had been preserved by ancient emperors like the Yellow Emperor and Emperor Ku. Later, during his travels to Mount Kuaiji, he further expounded upon this profound Lingbao scripture, compiling it into the "Text of Numinous Treasure." One copy was hidden in a stone chamber of a famous mountain, while another was entrusted to the Water Deity for safekeeping. It was prophesied that in the future, a Daoist who had attained the Dao would discover it and present it to a ruler.

When Confucius saw the scrolls presented by an envoy from the state of Wu, he suspected they might be the legendary Lingbao talismans and the Supreme True Text. The envoy knelt and admitted this was indeed the case. Zilu, standing nearby, remarked: "The envoy has violated his ruler's command by privately presenting these texts—this is not the behavior of a loyal subject and should be punished." But Confucius dissuaded him with a metaphor: "It is like trying to block the sun by lifting the hem of one's robe, or attempting to stop sunlight by raising a hand. How could the radiance of the sun and moon ever be obscured? The truth is like the sun and moon—forcing its concealment will only invite calamity."

Confucius told the envoy: "This scripture records the mysteries of the celestial realm, composed by sages of high antiquity. The upper section elucidates the Taihe Yin-Yang Qi (the primordial energy of the cosmos), while the lower section discusses the arcane principles of cultivating the Dao and nurturing life. Only those devoted to Daoist cultivation can comprehend its true meaning—if a ruler forcibly attempts to practice it, he will fail to grasp its methods. To truly cultivate the Dao, one must withdraw from worldly affairs and practice in the tranquility of deep mountains. Now that someone wishes to present this celestial text to a ruler, I fear it may lead to the disclosure of heavenly secrets." He then returned the scrolls to the envoy intact.

Upon hearing the envoy's report, King Helü of Wu felt both ashamed and despondent, secretly storing the celestial text in a sacred hall. Later, his son Fuchai obtained the text at Mount Lao but brought about his own violent death; Helü himself acquired the text from Dongting Lake, only to be ultimately destroyed by King Goujian of Yue. This fulfilled the prophecy in the folk children's rhyme: forcibly seizing celestial texts invites the downfall of states.

This scripture passage emphasizes: if sacred texts are forcibly taken without proper transmission, calamity is inevitable; if celestial secrets are transmitted to those without Daoist affinity, the transmitter will face heavenly punishment in Xuandu (the Daoist celestial realm). Cultivation of the Dao must align with karmic conditions—it cannot be forced.

Hua Ziqing was a native of Jiujiang who, in his youth, yearned for the Dao of immortality and retreated into the mountains to cultivate in seclusion. Gathering medicinal herbs, he dwelled in the depths of misty forests for over twenty years. One day, he suddenly encountered a recluse named ▲Li Xiansheng (likely an immortal's pseudonym), who imparted to him three secret elixir formulas: the first called the Hidden River Chart Talisman (Hetu Yincun Fu), the second the Flying Tortoise Method of Yiluo (Yiluo Feigui Fang), and the third the Balanced Case (Pingheng An). After consuming these divine prescriptions, he regained youthful vigor, his complexion becoming like a maiden's. He could walk five hundred li in a day, lift a thousand jin with ease, and shed his skin ten times a year. Ultimately, he achieved celestial ascension in broad daylight at Mount Baqian.

The following describes a method for absorbing the Qi of the Five Directions (this practice was transmitted to Hua Ziqing by ▲Li Xiansheng and later recorded by Yue Zichang):

The Azure Essence of the Eastern Nine Qi Heavens

Here, immortal Qi is as verdant as spring shoots, its radiance like the first light of dawn. Below lies the Morning Blossom Immortal Pool, above soars the Flowing Petal Celestial Palace. Within resides the Jade Maiden of Azure Loins (Qingyao Yunü), while the Supreme True King (Taishang Zhenwang) dwells in the hall. The Jade Maiden rides a nine-headed divine beast, the True King chariots a nine-colored dragon. They guide the pure Qi of the Nine Heavens upward and draw the numinous waters of the Nine Springs downward, nourishing the Yin-Yang of heaven and earth, ensuring the perpetual cycling of all things. Celestial essences gather at the Taiji (Supreme Ultimate), while terrestrial veins guard Goumang (Spring Deity). The divine operates through the Silent Cultivation Platform, humans nurture their five viscera through breath regulation. This practice preserves eternal youth, allowing one to be reborn through myriad kalpas, reversing aging. At its pinnacle, practitioners soar like the roc to the highest heavens, enter the Mysterious Caverns (Dongtian), pay homage at the Great True Immortal Realm, and cultivate alongside celestial beings. The efficacy of this Numinous Treasure Azure Essence Longevity Method lies entirely in the wondrous power of the Nine Qi.

The Cinnabar Essence of the Southern Three Qi Heavens

Here, immortal Qi resembles crimson clouds cradling the sun, its glow like black jade reflecting deep pools. Below flows the Vermilion Spirit Spring, above stands the Longevity Cinnabar Palace. Within resides the Great Cinnabar Jade Maiden (Taidan Yunü), dwelling atop the Three Peaks of the Sun; the hall hosts the Elder of Primordial Qi (Yuanqi Zhangren), who rides a three-horned qilin. They guide the profound primordial Qi of Supreme Purity, harmonizing the Three Qi to nurture all beings, ensuring celestial essences eternally abide in the south, while human vital essences gather at the Cinnabar Lips (Dantian). Practicing this method preserves boundless vitality, reviving withered trees and turning white hair black, as autumn frost is swept away to reveal life's radiant splendor anew.

In this passage from the Taishang Lingbao Wufu Xu (Precious Numinous Five Talismans Scripture), the mystical visions experienced by adepts who attain profound cultivation states are described. The practitioner's mind becomes empty and luminous, like a dragon or phoenix soaring through clouds, free from worldly attachments. The vermilion elixir (xiandan) of the Lingbao (Highest Purity) scriptures can confer longevity—a merit achieved through harmonizing the Three Qi (Heaven, Earth, and Human energies).

Above the mountain where the Great Emperor of the Central Primordial Cavern dwells, yellow vapors rise, connecting with earthly veins below. These vapors ascend like smoke to the Nine Heavens, while primordial Qi flows like a taut bowstring—linking the supreme Dao above with the birth of myriad spirits below. Their radiance resembles the morning sun illuminating rosy clouds, or moonlight brightening shadowed citadels. Within the body lies the Mysterious Palate (xuanying, a vital throat acupoint) and the Nine Orifices; externally, there are sweet springs and jade fluids. The Perfected One is named Zidan; in the celestial realm, he is called the Yellow Court's Wuji (symbolizing the central axis), where the Jade Maiden of Heavenly Granary governs life and death. The ruler of the Longevity Palace is titled the Great Emperor, sovereign of the Nine Heavens' transcendents.

An accomplished adept can steer the Chariot of the Earth's Axis, commanding the Six Jia and Six Ding (Daoist guardian generals) to reward virtue and punish evil, eradicating demons. Above, they guide cosmic harmony; below, they harmonize the Five Phases' spiritual energies. Thus, Heaven and Earth maintain equilibrium, and Yin-Yang remains stable. Heavenly Qi flows boundlessly in gentle currents, while humans who diligently practice oral rinsing (a health-preserving technique) may retain eternal youth.

The text then depicts the phenomenon of reversed aging: resisting the sunset of decline to reclaim dawn-like vitality; reviving the withered with renewed vigor, restoring life to the fading. The countenance glows anew, and divine Qi circulates abundantly. At this stage, the practitioner roams the eight directions like a coiling dragon, ascends on clouds, and transcends mundanity. In the Tiawei Enclosure (a celestial domain), they commune with immortals, following the movements of sun, moon, and stars.

The vision of the Seven Qi Heaven in the West resembles the moon sinking into multicolored clouds or a luminous pearl in the night. A white dragon ascends with lingzhi mushrooms in its jaws, while perfected beings descend with sweet dew. This is the numinous energy of the Sevenfold Heaven—the jade nectar of high-ranking transcendents, surpassing earthly delicacies in sweetness. Below flows the Jade Spring's eternal river; above stands the Tower of Floating Blossoms, housing the Supreme Pure Maiden (Taishang Sunü) within and the Physician of Primordial Qi (Yuanqi Dafu) in the hall. They ride fierce tigers and steer cloud-chariots through the void, drawing upon the Seven Heavens' essence above while delivering beings below. By ingesting cloud-borne dew and lingzhi, drinking the Dragon's Mane (longfa) elixir, drumming the Heavenly Pool (tianchi) acupoint, and gathering mouth-nourishing fluids (a longevity technique), they preserve enduring life.

This passage describes the practice of the Lingbao Five Talismans (a Daoist cultivation method) to achieve rejuvenation and immortality. Through these practices, adepts can turn white hair black again, restore aged bodies to infantile vitality, dance like phoenixes in the Milky Way, and sing freely in the realm of pure emptiness. Resting their heads upon cloud-wrapped mountains, they refine their Shen (spirit), harmonize Jing (essence) and Qi (vital energy) with the Primordial Origin, ultimately becoming Zhenren (Perfected Ones) who transcend worldly honor and disgrace.

The text depicts the Northern Mysterious Heaven (celestial realm of the north) where Five Qi (energies of the Five Phases) swirl like mist, their radiance resembling meteors plunging into ocean waves. Practitioners use dragon-tripods to refine jade nectar (elixir), drawing Mysterious Qi (primordial energy) from celestial lakes. Here lies the Abyss of Longevity, dwelling place of the Supreme Dao Lord (highest Daoist deity), where Jade Maidens of Night Radiance, clad in emerald cloud-gauze, ride divine qiu-dragons to reveal the True Dao, touring the Heavenly River in deer-drawn chariots. They guide the Five Constant Qi (righteous energies of the Five Phases), nurturing all beings and maintaining cosmic balance.

The cultivation methods include: returning Original Jing (primordial essence) to the Supreme Mystery (source of Dao), while Zhenren nourish the Three Dantian (upper/middle/lower energy centers) through teeth-tapping. Regular practice brings longevity; rinsing with Divine Water (saliva) nourishes the head, harmonizing pure Yang Qi without dissipation. Thus can the setting sun rise anew, withered lives regain childhood vigor. Those who attain the Dao discuss profound mysteries with assemblies of immortals, their virtuous power beyond measure.

Later sections detail the system of the Lingbao Five Directional Celestial Emperors (directional guardian deities), compiled by Yu the Great (legendary sage-king) at Kuaiji's Southern Mountains:

• Eastern Numinous Majestic Yang, titled Azure Emperor, governs Wood Phase (Jia/Yi), wears azure robes, rides azure dragons with blue banners, corresponds to Jupiter (Sui Star), commands 900,000 spirits, harmonizing spring Qi to nurture all things;
• Southern Crimson Floating Crossbow, titled Vermilion Emperor, governs Fire Phase (Bing/Ding), wears crimson robes, rides scarlet dragons with vermilion banners, corresponds to Mars (Yinghuo Star), commands 300,000 spirits, harmonizing summer Qi to accelerate growth;
• Central Embracing Pivot, titled Yellow Emperor, governs Earth Phase (Wu/Ji), wears yellow robes, rides golden dragons with yellow banners, corresponds to Saturn (Zhen Star), commands 120,000 spirits, harmonizing earth Qi to uphold the Nine Heavens.

In the West resides the White Emperor (one of the Five Directional Sovereigns), whose divine name corresponds to the heavenly stems Geng and Xin, and who favors white garments. He rides a chariot drawn by white dragons, bearing white banners, representing the planet Venus (Taibai Star), commanding seven hundred thousand celestial soldiers. His divine power harmonizes above with autumn's stern energy of execution, and below assists all things in ripening and gathering.

The North is governed by the Black Emperor (another of the Five Directional Sovereigns), whose name aligns with the stems Ren and Gui, clad in black attire. His dragon-drawn black chariot carries dark banners, embodying Mercury (Chen Star), leading five hundred thousand heavenly troops. His might unites with winter's energy of storage above, while supporting all creatures in their hibernation and concealment below.

The Essential Formulas of Numinous Treasure (transmitted by Immortal Lin to Yue Zichang, who secluded himself at Laosheng Mountain's northern foothills) records: When Daoist priests enter mountains to gather medicinal herbs—whether collecting eight kinds of spiritual stones and lingzhi mushrooms for elixir refinement, or seeking seclusion in forests while repelling supernatural beings—without the protection of the Five Numinous Treasure Talismans, the celestial medicines will remain hidden, spiritual stones lose their radiance, lingzhi mushrooms conceal themselves, cultivation efforts will fail, and one may suffer from malignant qi disturbances or ghostly frights. When encountering mountain spirits or demonic apparitions, pointing the numinous talisman at them causes their dissipation. If threatened by mountain spirits, the talisman can subdue them. However, priests must never abuse these arts—deviant practices must be strictly avoided.

Practitioners should maintain vigilant discipline; by upholding the Great Method, they may summon celestial armies, command myriad spirits, and slay demons. Wearing the five talismans on one's forearm can attract the Nine Heavens' immortals. The Numinous Treasure's secret arts must be stored according to the five directions, never lightly transmitted to those outside the tradition. This profound teaching originates from the ancient Heavenly Sovereign, later hidden by Yu the Great in the Eastern Miao territory, with an oath to transmit it only once every ten thousand kalpas. Celestial scriptures' mysteries must not be carelessly revealed—guarding silence accumulates virtue, while reckless disclosure invites calamity. Even sage-emperor Ku refrained from transmitting these secrets to unworthy descendants.

The Great Clarity Five Origins Method states: When cultivating the Wood Virtue (De) of the East, the liver governs while the heart assists. During the solar terms of Beginning of Spring and Spring Equinox, enter the meditation chamber, lie facing east, close the eyes to internally visualize the liver filled with blue-green qi, protected by the heart's red spirit and nourished by the spleen's yellow energy. Let the azure true qi connect heaven and earth while Great Clarity's primordial qi permeates the body, summoning Spring Spirit Goumang under the governance of Lord Lao (the deified Laozi). When rulers practice this, qilin will descend and phoenixes appear, all things flourish prosperously, Jupiter (Sui Star) moves properly, and southern tribes submit in allegiance.

The East belongs to Wood and governs benevolent virtue. When Wood flourishes, Fire assists, Earth perishes, Metal is imprisoned, and Water rests. Within the Five Phases' generative and restrictive cycles, imprisoned and perished qi requires resolution—just as a son must mediate his father's enmity. (Here the Five Phases' mutual engendering and overcoming illustrate the principle of harmonizing Yin-Yang in cultivation.)

This scripture elucidates the Daoist cultivation method of the "Five Directions and Five Phases" (Wufang Wuxing), corresponding to the southern Fire phase, western Metal phase, northern Water phase, and central Earth phase. Each direction has specific practice periods and techniques:

Southern Fire phase cultivation should be performed during the solar terms of Beginning of Summer (Lixia) and Summer Solstice (Xiazhi). Practitioners enter a quiet chamber (a dedicated meditation space), lying with their head oriented in a specific direction while closing their eyes to concentrate their spirit (cunshen). Visualize the heart emitting crimson light, attended by yellow-hued deities and nourished by white Qi. When the practice reaches completion, one will perceive the Great Purity primordial Qi (Taiqing Yuanqi) descending from heaven into the body, accompanied by the descent of the Fire Deity Zhurong. This practice brings prosperity to the nation, manifesting auspicious signs like phoenixes appearing and sweet dew descending.

Western Metal phase cultivation occurs during Beginning of Autumn (Liqiu) and Autumn Equinox (Qiufen). Meditate on the lungs radiating white light, served by black deities and nurtured by azure Qi. Successful practice summons the Metal Deity Rushou, accompanied by omens like white tigers manifesting and abundant harvests.

Northern Water phase cultivation is practiced during Beginning of Winter (Lidong) and Winter Solstice (Dongzhi). Visualize the kidneys emitting ebony light with primordial Qi rising like clouds. Mastery summons the Water Deity Xuanming, bringing auspicious signs such as divine turtle manifestations and favorable weather.

Central Earth phase cultivation is performed on the Earth Sovereign Day (Tuwangri) in the sixth lunar month. Sit facing south while visualizing the spleen emitting golden-yellow light (this section lacks specific effect descriptions).

Each practice follows the generative and restrictive principles of the Five Phases: "When imprisoned and dying, nourish the child to avenge the father." This means when a phase is restricted (imprisoned), balance is restored by cultivating its "child phase" (the phase it generates in the Five Phases cycle). For example, when Fire is restricted, one cultivates Earth (Fire generates Earth) to resolve the imbalance. This represents the Daoist application of Five Phases theory for harmonizing body and mind.

The Taishang Lingbao Wufu Xu (Scripture of the Five Talismans of the Numinous Treasure) primarily discusses two aspects: the relationship between the primordial Qi of heaven and earth and human cultivation, as well as specific methods for "ingesting the essence of the sun and moon."

The first part describes the phenomenon of practitioners absorbing the primordial Qi of heaven and earth: When the body is filled with pure yellow Qi, this energy connects with the supreme clarity (Taiqing) of the heavens. In this state, the practitioner's body and mind are purified and aligned with Wuwei (non-action), and all things naturally harmonize. The text mentions that Yuqiang (an ancient sea deity from mythology) and Daojun (a high-ranking Daoist deity) will come to offer protection. If a ruler cultivates in this manner, it will bring auspicious signs such as peace in all directions, divine guardianship, and celestial blessings—springs of sweet water emerging from the earth, auspicious stars appearing in the sky, yellow dragons manifesting, lush growth of lingzhi mushrooms, sweet dew descending, abundant harvests, and ultimately, universal peace and prosperity.

The second part details the methods for "ingesting the essence of the sun and moon":

Absorbing the essence of the sun (Rijing):

On the 1st, 3rd, 5th, 7th, 9th, and 15th days of each lunar month, at sunrise, loosen the hair and face the sun. Close the eyes and visualize a red-clad child in the heart. With both hands, massage from the face down to the heart area twelve times. At this moment, reddish-yellow Qi will appear—swallow it while reciting the incantation:

"Lord of the Sun, Primordial Yang, unite with me in virtue, together nourish the child within the Crimson Palace (heart region)."

Finally, guide the Qi down to the Dantian (lower abdomen). This practice prolongs life.

Absorbing the essence of the moon (Yuejing):

At midnight, visualize white Qi circulating from the kidneys throughout the body. On the 15th day of each lunar month, face the moon and recite:

"Lady of the Moon, Primordial Yin, unite with me in virtue, together nourish the child within the Dantian."

Close the eyes and visualize the moon's pale-yellow essence entering the mouth. Swallow it twenty-one times, then use the hands to guide it to the Dantian. Consistent practice turns white hair black and strengthens kidney Qi.

The text concludes with a teaching from Zhonghuang Daojun (a major Daoist deity):

"Among all beings between heaven and earth, humans are the most noble. The human body encompasses all elements of nature—the sun and moon, mountains and rivers—and corresponds to societal structures such as the Son of Heaven and the Three Dukes and Nine Ministers."

This reflects the Daoist concept of "the unity of heaven and humanity," viewing the human body as a microcosm of the universe.

This scripture describes the correspondence between the human body and the cosmos, along with the distribution system of internal deities. The text explains how each part of the body mirrors natural phenomena: the head symbolizes the celestial vault, the feet represent the earth, hair corresponds to stars, eyes to the sun and moon, eyebrows to the Big Dipper, ears to the state (sheji), nose to mountains, the mouth to rivers, teeth to jade, limbs to the four seasons, and the five organs (zang) to the Five Phases (Wood, Fire, Earth, Metal, Water).

The five organs (lungs, heart, liver, spleen, kidneys) each correspond to the Five Thearchs and the Five Sacred Mountains, forming a complete governance system within the body: the gallbladder is the Great Lord of the Dao (Da Daojun), the spleen is the empress, the heart is the Grand Commandant (Taiwei Gong), while the left and right kidneys are the Minister of Works (Situ Gong) and the Minister of Labor (Sikong Gong), respectively. The body also houses deities such as the Eight Trigram (Bagua) spirits, the Nine Ministers (Jiuqing), and the Twelve Tower (Shi'er Lou) spirits, collectively forming a celestial bureaucracy resembling a human imperial court—complete with twenty-seven high officials (Ershiqidafu) and eighty-one scholars (Bashiyiyuanshi).

The text particularly emphasizes that those seeking immortality through Daoist cultivation must first visualize these internal deities, nourish their foundational essence (Jing), circulate vital energy (Qi), and invoke the deities' names. For instance, the crown of the head houses seven hair spirits collectively called "Xunchang." This practice asserts that by recognizing and venerating these inner deities, one may attain longevity.

This scripture describes the names of deities corresponding to various parts of the human body and their cultivation methods. In the head resides the Lord of the South Pole (a revered Daoist deity), styled Yuanxian; between the eyebrows dwells the Heavenly Numinous Lord; the ears house four deities styled Jiaonü; the eyes contain six deities styled Yingming; the nasal deity is styled Tonglu; the mouth deity is styled Danzhu; the tongue deity is styled Danhuang; the thirty-six teeth deities are styled Guards; and the throat deity is styled Huben.

Other body parts also have their respective deities: the eyebrow deities are styled Jueshen; the hand deities are styled Guiyin; the lung deity is styled Honghong; the heart deity is styled Houhou; the liver deity is styled Linlin; the gallbladder deity is styled Huohuo; the stomach deity is styled Juju; the spleen deity is styled Bipi; the kidney deities are styled Pangpang; the navel deity is styled Jade Numinous Child; the Dantian (key energy center in cultivation) deity is styled Essence Storehouse; the large and small intestine deities are respectively styled Dundun and Liangliang; the genital deity is styled Qiongying (for females, Danjing); the knee deities are styled Ougong; the calf deities are styled Suikongzi; and the foot deities are styled Heavenly Pillar Guardians.

The cultivation method involves: before sleep, sequentially invoking each deity's name three times starting from the head. If experiencing pain in any body part, call the corresponding deity's name nine times at the affected area. Normally, lying properly with closed eyes while visualizing these deities can heal illnesses. During new moons, full moons, and seasonal transitions, practitioners should particularly visualize these internal deities and engage in inner observation practices.

The Elder of Central Yellow (an important Daoist deity) states: After learning the names of body deities, one must understand the cultivation essentials of "Heaven-Earth-Parents-Infant." These secret methods are preserved in the Mysterious Harmony Mansion of Great Clarity and the Pavilion of Multilayered Heavens, accessible only to those who have attained the Dao. Master Li once orally instructed Hua Ziqi: The so-called "Three Ones" refer to the Heaven One beneath the Canopy, the Human One at the Dipper Gate, and the Earth One at the path of sun and moon. These three resemble luminous pearls - without maintaining them, life will decline. The primordial Qi (vital energy) circulates within, while the Divine Tortoise (symbolizing true Qi) resides in the central position. To attain the Dao, one must comprehend the location of the "One," maintaining both the masculine (Yang) and feminine (Yin). This "One" is formless yet supremely important, appearing round and bright like an egg yolk.

The Taishang Lingbao Wufu Xu scripture primarily discusses methods of Neidan (internal alchemy) cultivation and visualization practices, emphasizing the absorption of solar, lunar, and stellar essences through contemplation of internal deities to attain longevity. Here are the key teachings:

The "sweet orange" method (referring to cultivation techniques) appears superficially effective, yet when fully mastered, resolves all fundamental issues. The human body contains three vital palaces: the head, heart, and navel. Only by understanding one's connection with Heaven-Earth as primordial parents, and by ingesting three essential elixirs—the divine cinnabar-gold liquid (essence of Neidan practice), the solar flowing pearl (essence of the sun), and the Supreme Unity (cosmic origin)—can one avoid futile suffering.

The practice unfolds in stages: First, visualize the five sacred beasts—Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise, and central Yellow Qilin. These divine creatures transform into mountain forests, each guarded by eight immortals. The visualization's scope adjusts freely, capable of concealing ten thousand beings.

Next, summon the deities residing throughout your body—from crown to soles. By visualizing these spirits, nourishing foundational energies, circulating authentic Qi, and invoking their sacred names, one attains longevity.

Steps three through five involve guarding three vital centers: The lower Dantian (three inches below the navel) shines white as snow—abode of the Dao Mother (primordial Qi); the Crimson Palace (heart region) houses the Supreme Unity's crimson infant, flanked by conjoined solar and lunar soul aspects; the Purple Palace (head) resembles an egg-sized orb with nine-colored radiance, corresponding to celestial constellations.

The sixth method details solar essence absorption: On the 1st, 3rd, 5th, 7th, 9th, and 15th lunar days (especially during Jiazi or Bingwu celestial stems), in quiet chambers, visualize crimson solar essence entering your mouth through closed eyes, swallowing eighty-one times. Perfected beings affirm this connects one with Heaven-Earth.

Lunar essence absorption (seventh method) occurs at midnight on the 15th lunar day—visualize silvery lunar essence entering your mouth, swallowing forty-nine times for longevity.

Stellar essence practices (eighth method) involve seasonal visualizations: Azure essence of Jupiter (spring), crimson essence of Mars (summer), white essence of Venus (autumn), and black essence of Mercury (winter), swallowed in corresponding counts during starry nights.

These methods—combining visualization with breath regulation—constitute essential Daoist internal alchemy for harvesting cosmic essences.

This scripture describes a meditation practice for cultivating stellar energies, divided into two main components:

The method for absorbing stellar essences involves visualizing the black qi of Mercury (Chenxing) and the yellow qi of Saturn (Zhenxing) entering through the mouth. During the second day of the transitional months (third, sixth, ninth, and twelfth lunar months), practitioners visualize yellow qi entering their mouth and swallow twelve times. This "consuming stellar qi" practice aims to harmonize the body's energy with celestial and earthly forces.

For special cultivation during the eight solar terms (key nodes among the twenty-four seasonal divisions), practitioners enter a quiet chamber, close their eyes, and perform inner observation. They visualize three colored clouds rising from vital centers: purple from the Niwan Palace (crown point), red from the Jianggong (heart center), and yellow from the Dantian (below the navel). Three child-like deities then descend - the purple-robed "Guardian of the Brain" (Hu Nao Zhenren) entering the Niwan Palace from purple mist, the red-robed "Protector of the Heart" (Hu Xin Chizi) descending into the heart center from crimson qi, and the yellow-garbed "Guardian of the Viscera" (Hu Zang Lingren) entering the Dantian from golden vapor. These three deities assist in replenishing primordial qi, dispelling pathogenic influences, calming the shen (spirit), and regulating qi-blood circulation. Advanced practitioners may experience physical lightness and comfort as signs of their protective influence.

The text concludes by tracing this method to the "Method of Consuming Sun-Moon-Star Essences" transmitted by the Zhongshan Zhenren (Realized Being of Bell Mountain) to the Great Yu. Consistent practice purportedly leads to longevity and celestial ascension. Optimal practice times occur during the first, third, fifth, seventh, ninth, and fifteenth lunar days from sunrise to noon. Practitioners should first visualize a miniature sun within the heart, sheltered beneath a black canopy.

This passage describes Daoist methods for absorbing the essences of the sun, moon, and stars, divided into three cultivation practices: solar essence (日精), lunar essence (月精), and stellar essence (星精).

The solar essence absorption method involves visualizing a crimson-hued child enveloped in nine layers of red qi. Imagine this qi rising from the crown of the head to connect with the sun, circling it nine times. Simultaneously recite the incantation: "Pure Yang qi of the Solar True Lord (the sun deity), please return to my Crimson Palace (heart region) to nourish the inner child with me." Then visualize solar essence entering through the nostrils, swallowing twenty times until the heart becomes saturated. Within the heart reside three deities: the Great Unity Father (太一父神) on the left, the Mysterious Radiance Mother (玄光母神) on the right, and the Crimson Child (赤子童子) in the center. Seated upon golden beds and jade couches, they hold jade trays and cups, drinking divine wine and celestial herbs, thereby attaining immortality without hunger or thirst.

For lunar essence absorption, kneel facing the moon at midnight on the fifteenth day of each lunar month while chanting: "Pure Yin qi of the Lunar True Lord (the moon deity), please return to my Dantian (lower abdominal energy center) to nourish the inner child with me." Visualize white qi and yellow essence flowing from the moon into the nostrils, swallowing twenty-one times. This lunar essence nourishes the kidney foundation, granting longevity.

The stellar essence method requires facing the North Star at sunrise, noon, and midnight while reciting: "As your devoted disciple [state your name], I sincerely seek the Dao from the August Celestial Deity and the Supreme Dao Lord, wishing to attain eternal life." Imagine stellar radiance flowing between the eyebrows, then entering through the nostrils with fifteen swallows. When the stellar essence fills the heart, gallbladder, and spleen—where the Dao Mother (道母神) nurtures the Crimson Child—one achieves immortality beyond physical hunger.

The concluding characters "碽萋莆" are phonetic annotations marking the end of the scripture, pronounced "gǔ hóng qiē," "shān qià qiē," and "fāng jǔ qiē" respectively, likely representing special terminological pronunciations.

This scripture records five miraculous plants transmitted by Lord Laozi (Taishang Laojun), collectively known as the "Five Numinous Treasures of Lingbao" (Lingbao wuzhi). Each plant possesses unique growth conditions and extraordinary properties:

When a thousand-year-old pine tree's resin seeps into the earth, it forms poria cocos (fuling, also called Weixi), which enables one to evade weapon injuries and traverse the netherworld (yaoming). Consuming it eliminates hunger and thirst, granting longevity matching the sun and moon. Sesame (huma, or Jusheng), originally from the Western Regions' Dayuan Kingdom, dispels wind-cold and expels pathogenic influences. Prolonged consumption leads to immortality.

Sichuan peppercorns embody the essence of the Great Yin (Taiyin), capable of removing dampness pathogens and neutralizing gu poison. Consuming them freely grants wish fulfillment, though their profound mysteries should not be lightly disclosed. Ginger shares the same origin as peppercorns but grows in sunlit areas. It dispels cold-dampness and closes the Ghost Gate (guimen, the Daoist term for pathogenic invasion pathways). Long-term use bestows lifespan equal to heaven and earth.

Acorus calamus (changpu) thrives in marshes or mountain crevices, with the nine-jointed variety being most potent. It nourishes the spirit (shen), expels water-dampness, and terrifies ghosts, preventing all malignant entities from approaching. Sustained consumption confers a thousand-year lifespan.

Finally, Master Le Zichang concludes that these five plants may be taken individually, each capable of replenishing primordial qi (yuanqi), prolonging life, and stabilizing the ethereal and corporeal souls. As recorded in the Xiaojing Yuan Shenqi: "Ginger and peppercorns supplement qi, calamus enhances hearing, sesame extends life, while poria cocos wards off weapons"—all truths verified by ancient sages.

(Note: "Evading weapons" (bibing) refers to avoiding injury from blades; "netherworld" (yaoming) denotes the幽冥 realm; "Ghost Gate" (guimen) is a Daoist term for pathogenic entry points; "nine-jointed calamus" indicates a rare variety with nine distinct segments.)

This scripture records a medicinal formula called the "Lingbao Three Heavens Elixir," traditionally attributed to Laozi (Lord Lao) who created this longevity technique after observing celestial phenomena.

The elixir consists of five ingredients: five parts of jushēng (black sesame), four parts of weixi (a fragrant herb), one part of Sichuan pepper, three parts of dried ginger, and three parts of calamus root. Only fresh, high-quality ingredients should be carefully selected and thoroughly cleaned. Preparation must occur on specific auspicious days known as "wangxiang days," with the pounding performed exclusively by young boys without changing personnel mid-process. Each ingredient must be separately pounded and sifted—ten thousand strikes per herb—then placed in five red cups arranged on a red table overnight under open sky.

At dawn the next day, the ingredients are mixed using a special "divine measure," blended with white honey or malt syrup, then pounded thirty thousand times to form pills the size of wutong seeds. For ingestion, the practitioner kneels facing east at dawn to swallow three pills while praying for longevity, repeating the ritual at sunset facing west. During the regimen, one must abstain from raw fish, pork, and leeks while avoiding contact with corpses, farrowing sows, or other impurities.

The text specifies this as a single-dose formula that can be proportionally scaled, but requires forty thousand total strikes to complete. A sixty-day cycle constitutes one phase, beginning on a jiazi day and concluding on a guihai day. Three days of purification (zhaijie), incense burning, and mental calmness precede ingestion.

Gradual effects manifest through sustained use: after sixty days the body feels light and strong; at 120 days limbs become supple; by 180 days the complexion brightens; 240 days harmonizes the five viscera; 300 days bring robust health; full 360 days enhance hearing and vision. After two years, remarkable transformations occur—strengthened bones, glowing nails, abundant jing-qi (essence-energy), darkening of white hair, and hardened teeth.

This passage describes the miraculous transformations that occur in the body through prolonged practice of the "Lingbao Five Talismans" method, along with the preparation and consumption of an immortal elixir called "Jusheng" (also known by nine other names including sesame, fox hemp, and gou flea).

Regarding cultivation milestones, progress is measured in sixty-day cycles, with distinct effects manifesting over years of practice:

Three-year attainment: Mastery of Dao and De (Virtue), protection by the Six Jia spirits, communion with divine beings, awakened consciousness, and the ability to perceive distant events.

Four-year attainment: Eyes that shine like torches, the Five Visceral Spirits remaining intact without dissipation, freedom from hunger and thirst, homage from hundreds of deities, abundant visceral Qi, and immunity to temperature extremes.

Five-year attainment: Mastery of buoyancy (floating or sinking at will), shape-shifting abilities (assuming round or square forms, appearing weak or strong), and elastic control of the body (lengthening or shortening, expanding or contracting).

Six-year attainment: Complete control over appearance (altering beauty or age at will), changing body size and weight, passing through walls, summoning food when desired, and ultimately achieving an immortal physique. With continuous practice, one attains cosmic longevity, infinite transformations, and ascension to the Great Purity (Taiqing) celestial realm.

Concerning the "Jusheng" elixir: This secret formula was transmitted by Immortal Huolin to Yue Zichang, a recluse dwelling north of Mount Lao. It details nine names for sesame seeds and their preparation:

Select premium sesame seeds, remove impurities, then steam and sun-dry them nine times. Grind into powder and mix with honey to form egg-sized pills. Consume three pills daily. Alternatively, ingest the powder directly—three sheng (ancient measurement) per day. Effects manifest progressively:

• Year 1: Radiant skin
• Year 2: White hair turns black
• Year 3: Teeth regenerate
• Year 4: Water cannot wet the body
• Year 5: Fire cannot scorch
• Year 6: Running speed matches galloping steeds

The elixir tastes sweet and fragrant, making adherence easy. However, this formula is supremely secret—transmitted only once every hundred years.

On the Methods of Consuming Black Sesame Seeds (Hei Zhi Ma):

Take one hu (approximately 60kg) of black sesame seeds, wash them thoroughly to remove the black husks, steam for a full day, then sun-dry. Grind or pound them using a stone mill, then place in a pot holding five dou (approx. 30 liters) of water for steaming again. Maintain about one dan (60 liters) of water in the pot. Spread the steamed sesame on wooden trays and pour hot stone-infused water over them. Add one dou (6kg) of crushed malt, fermenting it like sugar production. After completion, filter out the residue and decoct until one-third remains. Transfer to a bronze vessel for double-boiling. Apply strong heat without boiling, finally forming egg-sized pills. Take three pills daily—after 100 days, effects manifest as strengthened muscles, blackened white hair, and sharpened hearing/vision. Prolonged use extends lifespan.

Sesame Paste Preparation:

Mix one dou of sesame oil with three jin of Chinese leeks (xiao suantou), simmer until leeks turn golden-brown. Filter and take one sheng daily at noon with wine. After 100 days: plump skin; 200 days: rejuvenation; 300 days: longevity; prolonged use may lead to immortality.

Perfected One’s Grain-Abstinence Formula:

Combine two dou black sesame with five sheng Sichuan peppercorns (husks removed), pound and sift. Initial dose: five ge (300ml) thrice daily, taken with fermented water or as honey pills. Honey pills: egg-sized, four daily—gradually eliminates hunger. During famines, this alone sustains fasting. When thirsty, drink only water—boosts stamina hundredfold, resists temperature extremes, cures all ailments, and spontaneously connects with the divine.

Perfected One’s Sesame Fasting Method:

Take one hu sesame, steam thoroughly and sun-dry—repeat nine cycles over nine days. Pound, sift, and mix with honey. Take three egg-sized pills daily; prolonged use naturally reduces appetite. In 100 days: all illnesses vanish, cold water won’t harm; in one year: jade maidens (immortal attendants) manifest. For urgent use: three steam-dry cycles daily for three days (totaling nine cycles). Cloudy days require sunlight. Adding three jin of poria cocos (fuling) when making honey pills accelerates effects—replenishes Jing (essence), gradually eliminates hunger, quenching thirst with water alone.

(Note: Measurements converted to modern approximations; actual practice requires master transmission.)

The Taishang Lingbao Wufu Xu (Precious Numinous Five Talismans Scripture) records several Daoist longevity practices, primarily focusing on herbal preparations for grain avoidance (bigu) and life extension.

The first method is the "Perfected Being's Light Grain Abstinence Formula": Take one dou and two sheng (ancient measurement) of pure black sesame, twenty-four liang of poria cocos (fuling), and eight liang of alisma rhizome (zexie). Pound these ingredients ten thousand times until forming pill-sized pellets. Consume three pills daily. While taking this formula, normal diet may continue; the pills serve as substitute nourishment when food is unavailable, with no dietary restrictions.

Next is the "Traveler's Body-Nourishing Formula": Soak five sheng of hemp seeds in warm water until their shells split, then stir-fry with two jin of mutton fat over low heat until fully cooked. Eat until satiated. Drink water when thirsty, and regular meals may still be taken. Hemp seeds were considered the foremost among the Five Grains, believed to connect with all things and commune with divine spirits. A special variation notes that on the seventh day of the seventh lunar month, one should gather one sheng of hemp flowers and half a jin of premium Shangdang ginseng, pound them together, steam until medicinal qi emerges, then take one knife-point measure (daogui) for exceptional efficacy.

Regarding chrysanthemum identification: Chrysanthemums resemble yihua (another plant) in appearance but can be distinguished by taste—chrysanthemums are sweet while yihua is bitter. In ancient times, true chrysanthemums were rare, mostly growing near water. The Perfected Ones explained chrysanthemums had multiple names (Rijing, Gengsheng, Zhouying, Shenjing, Changsheng, etc.) corresponding to different plant parts. Contemporary users found them ineffective precisely because they failed to identify authentic specimens.

Finally, the "Life Extension Formula" details optimal harvesting times for chrysanthemum components:

• Midday on Jia-Yin days during the three spring months: gather "Gengsheng" (leaves)
• Midday on Bing-Yin or Ren-Zi days during the three summer months: collect "Zhouying" (stems)
• Dusk on Geng-Yin days during the three autumn months: pick "Rijing" (flowers)
• Dawn on Wu-Yin days during the tenth winter month: harvest "Shenjing" (seeds, also called Divine Blossom or Divine Essence)
• Sunset on Ren-Yin days during the eleventh/twelfth winter months: dig "Changsheng" (roots)

If the specified days are absent in a given month, substitute with Wu-Yin, Wu-Zi, Wu-Chen, or Ren-Zi days. Process all gathered materials by shade-drying for one hundred days. Combine in specified ratios (adding one portion Shenjing to two portions Gengsheng for spring preparations), then pulverize into powder for consumption.

This scripture records two Daoist cultivation techniques: one is a longevity method involving medicinal pill ingestion, and the other details the preparation of apricot-based elixirs.

The pill ingestion section specifies seasonal variations in herbal composition. In spring, add three parts of "Shenjing" (spiritual essence required for cultivation) and two parts of "Gengsheng" (regenerative power); in summer, one part Shenjing and two parts "Zhouying" (fulfilling Qi); in autumn, one part Shenjing and two parts "Rijing" (solar essence); in winter, three parts Rijing. The pills should be pounded from white pine resin in a sealed chamber, formed into firmiana seed-sized pellets, and taken three times daily before meals.

The progressive effects of sustained use are described: the first year eliminates all ailments and sharpens hearing/vision; the second year brings rosy complexion and darkening of gray hair; the third year grants immunity to venomous creatures during mountain travels; the fourth year confers understanding of divine principles and the Five Phases (Wood, Fire, Earth, Metal, Water); the fifth year causes bodily luminescence and night vision; the sixth year extends lifespan by three centuries; the seventh year approaches immortality; the eighth year grants clairvoyance and clairaudience; the ninth year achieves supernatural transformations and resurrection abilities.

The apricot elixir preparation method involves: selecting three dou of apricots (discarding double-kernel ones), boiling them three to four times, peeling them before placing in jars for clarification to extract seven to eight dou of juice. Then coat a stone pot with four jin of mutton fat, heat it, pour in the apricot juice, and simmer for four to five days using rice chaff or silkworm excrement as fuel until the liquid turns golden.

These methods embody the Daoist pursuit of immortality and supernatural powers through elixir consumption. The various "essences" mentioned represent mysterious natural energies in Daoist cultivation - when collected and ingested through specific methods, they enhance human vitality.

This scripture primarily documents the morphological characteristics, harvesting methods, and medicinal properties of two miraculous herbs.

The first herb, "Red Arrow" (also known as Parted Mother, Ghost Courier, or Divine Grass), grows on the southern slopes of sacred mountains like Shaoshi and Shangluo Yaoliu, or in shady, damp ravines around Nanyang. Its stem is red like an arrow, with roots resembling human feet complete with toe-like branches, and seeds that look like small lambs. Harvesting requires uprooting the entire plant in the third lunar month, then pounding it to extract juice which is dried into medicinal powder. Effects manifest within ten days of consumption—after a hundred days, one's body becomes lighter and vision sharper; after a year, white hair turns black and new teeth grow. Remarkably, its seeds migrate around the mother plant: positioned west at dawn, east at dusk, and directly beneath the plant at noon. Before seed collection, one must observe a hundred-day purification fast and offer wine and meat sacrifices to the mother plant. The harvested seeds should be wrapped in red cloth and carried under the left armpit. The text notes its invisibility-inducing properties, though these vanish if there's a woman in childbirth within one's household.

The second herb, "Zhanglu Root," has a sour, astringent taste and is poisonous. When its roots grow in human form, it acquires extraordinary efficacy—treating evil qi in the chest when applied externally to reduce swelling, or regulating the five viscera and promoting water-qi circulation when taken internally. It thrives in abandoned village ruins.

The scripture opens with an anecdote: Xia Zhengshu's mother allegedly consumed an herb (possibly Red Arrow) and lived seven hundred years before achieving immortality. This secret formula was originally obtained by Yu the Great from the perfected being Le Zichang, recorded in texts from the northern slopes of Mount Lao.

In the third and eighth lunar months, gather the Phytolacca plant (known by many names: Nocturnal Call, Wandering Root, Danglu, Amaranth-Lu, Long Root, Shanglu Herb, Divine Lu, White Blossom, Evil Expeller, Celestial Herb, Yin-Dispersing Essence). This is a miraculous medicinal herb.

It can expel the Three Corpse Worms (in Daoist belief, three harmful parasites residing in the human body), eliminate latent pathogenic influences, treat facial dark spots, and enhance memory. It is effective against the "five strains and seven injuries" (a general term for various deficiency disorders) in both men and women, postpartum illnesses in women, and gynecological conditions such as leukorrhea with red or white discharge.

Preparation method: Combine ten pounds of yeast, three pecks of rice, and one peck of powdered Tianmendong (asparagus root), then soak the Phytolacca herb for six days. Before consumption, observe a purification fast for five days. After twenty days, one’s appetite will lessen, the intestines will feel cleansed, and the breath will flow smoothly. All parasites will be expelled, improving hearing and vision while fading scars. The ideal time to gather and consume the herb is during the Ghost Lodge constellation’s ruling day (an auspicious date in Daoism), specifically at the Ding hour (ancient timekeeping, roughly 7–9 PM). Take a dose the size of a jujube, three times daily. Daoist practitioners often cultivate this herb in gardens near meditation chambers to aid in spiritual communion.

Long-term use prevents aging, grants longevity, expels the Three Corpse Worms, cures all ailments, and renders toxins harmless. Another recipe: Take forty pounds of Phytolacca root, peel and finely chop it, then boil in eight pecks of water over an east-facing stove until reduced by half. Strain and simmer again until thickened, forming pills the size of phoenix tree seeds. Consume one pill per dose for excellent results. The preparation must be done unseen by others.

Yet another method: Gather thirty pounds of Phytolacca in the first or second lunar month, or between the ninth and twelfth months—harvests from other months are ineffective. Wash thoroughly, cut into two-inch segments (ensuring no moisture exposure), place in a silk bag, and hang in the northern shade of a house to dry for sixty days. Grind into powder, sift, and take one fangcunbi (an ancient measurement) per dose with water, once daily before meals. After ten days, one may perceive spirits; after sixty days, command spirits to retrieve gold, silver, and treasures or construct dwellings; after eighty days, see a thousand miles away; after a hundred days, soar through clouds. The intestines will strengthen, and prolonged use leads to immortality.

The secret of the Perfected (Zhenren) to eternal youth, expelling the Three Corpses, prolonging life, and reversing aging lies in consuming the "Mother of Cinnabar Radiance and True Blossom" (referring to pine resin) and the "Marrow of Floating Dark Clouds" (referring to poria fungus). These natural substances enable a millennium-long transformation, a century-long metamorphosis—first altering the physical form, then transcending the mundane. Even heaven, earth, and spirits cannot oppose it. Thus, their consumption bestows longevity.

This scripture describes the miraculous transformation process of pine resin (the sap of pine trees) through the ages, as well as methods for achieving immortality through ingesting related medicinal substances.

When buried underground for a thousand years, pine resin transforms into poria cocos (a medicinal fungus), which after another millennium becomes amber. After yet another thousand years, the amber transforms into purple luminous essence (a spiritual substance emitting violet light). This luminous essence, after another millennium, changes into feijie zhi (a celestial herb), then successively transforms into floating water marrow, noctilucent essence, golden quintessence, shooting stars, stone gall, vajra substance, and ultimately becomes muweixi zhi (the supreme immortal elixir). These substances cannot be melted by fire but become even more potent when exposed to water, demonstrating pine resin's boundless capacity for transformation—able to remain hidden deep underground yet also ascend to celestial realms. This constitutes a secret method for achieving immortality that should not be lightly disclosed.

The specific ingestion method is as follows: Take twelve jin each of pine resin and poria cocos, soak them in water for seven days, then sun-dry and mix with two dou of fine liquor. Consume one jin monthly, combined with refined pine resin and honey. Consistent consumption produces these effects: After a hundred days, the body becomes light and vigorous; after two hundred days, chills and fevers are eliminated; after three hundred days, dizziness and blurred vision are cured, with progressive improvement until ten thousand days when immortality is achieved. The text cites the example of Huang Chuping (later known as Immortal Huang), who at fifteen years old practiced this method in a stone chamber on Jinhua Mountain for over forty years to attain immortality.

During practice, note this crucial point: For the first ten thousand days, the medicine must be taken daily at prescribed times. After ten thousand days, one gains the ability to transform one's body freely. The scripture particularly emphasizes that these transformation processes and ingestion methods constitute secret techniques for celestial ascension that must be transmitted with utmost discretion.

This passage recounts the miraculous story of Huang Chuqi's search for his younger brother Huang Chuping (later renamed Chisongzi), along with their shared path to Daoist immortality.

When Huang Chuqi was searching for his long-lost brother after over forty years of separation, he encountered a Daoist priest who told him, "There's a shepherd boy named Huang Chuping in the Golden Flower Mountain—that's your brother." Following the priest, Chuqi found his brother and asked about the flock. Chuping pointed to white stones on the eastern slope, saying the sheep were there. When Chuqi saw no sheep, Chuping issued a command, and the white stones transformed into tens of thousands of sheep. Realizing his brother had attained immortality, Chuqi decided to follow him in cultivation.

The brothers consumed immortality elixirs like pine resin and poria cocos for fifty thousand days, gaining the supernatural ability of "casting no shadow whether sitting or standing" while maintaining youthful appearances. Returning to their hometown, they found most relatives had passed away, so they changed their names to continue cultivation—Chuping became Chisongzi while Chuqi took the name Chiluban. Later, thousands achieved immortality through their formulas.

The text records several immortality formulas:

1. Chisongzi Formula: On the sixteenth day of the seventh lunar month, trim fingernails to eliminate the Three Corpse Worms (malevolent spirits believed by Daoists to inhabit the body), then enter the mountains to abstain from food permanently. Combine five ingredients—soybeans, polygonatum, alisma—with jujube paste to form plum-sized pills. Swallow three pills daily with twenty-one jujubes to eliminate hunger forever. Jade Spring water may substitute when jujubes are unavailable.

2. Yellow Emperor's Four-Ingredient Immortality Formula: Contains four rare herbs—Hongguang, Qianqiu, Wansui, and Cimoshi—mixed with white pine resin to form egg-sized pills. Seven years of continuous consumption grants 43,000 years of life, with perpetual use potentially conferring longevity matching heaven and earth. The text records the Yellow Emperor inquiring about these herbs' characteristics.

These accounts reflect classic Daoist cultivation methods—consuming elixirs and developing supernatural abilities to pursue immortality. Concepts like "Three Corpse Worms" and "shadowless existence" typify Daoist practice. The narrative, through miraculous events like stone-to-sheep transformation, vividly demonstrates the transcendent powers of realized adepts.

This scripture records several Daoist longevity techniques involving medicinal ingestion. It first mentions four immortal herbs: Hongguang (muscovite mica), Qianqiu (Selaginella, a type of fern), Wansui's alisma rhizome, and Cimo's amaranth seeds. These are mixed with pine resin to form egg-sized pills, with one taken morning and evening, said to confer immortality while eliminating hunger and thirst.

Next is the "Perfected One's Four-Ingredient Grain-Abstaining Powder" formula: three parts poria mushroom powder, one part dried rehmannia root powder, one part roasted sesame powder, and one part asparagus root powder. Mixed with honey, a daily dose measuring one fangcunbi (an ancient unit) is taken with fine wine or fermented rice water. Thirty days of use purportedly increases Qi (vital energy) strength, doubling effects after one hundred days. After a year, the complexion becomes rosy as sunset clouds, and after three years, one achieves "bones surpassing flesh in lightness" - describing extraordinary physical vigor.

Regarding sophora seed consumption: As the essence of the Xu constellation in Daoist astrology, long-term use allegedly reverses aging. The seeds must be gathered on the tenth month's Shangsi Day (a festival date), stored in a new clay jar for twenty-one days before peeling. Starting on the new moon, ingest one seed on the first day, increasing daily - totaling 165 seeds in longer months (30 days), with an annual consumption of 1,980 seeds.

Two therapeutic methods are described: First, sophora seeds dried in shade for one hundred days, peeled and taken in daily increasing doses, claim to cure dyspepsia. Second, crushed unpeeled seeds formed into apricot-kernel-sized pills (or honeyed versions) allegedly expel the "Three Worms" (Daoist pathogenic parasites). While promising longevity, these methods caution dosage reduction for those with weak constitutions.

This scripture records several secret Daoist longevity formulas, primarily describing how specific plants can extend life and reverse aging.

Regarding the sophora seed (huai zi) method: Place ripe seeds inside ox intestines and dry them in shade for one hundred days. Then consume one seed each morning and evening. After ten days, one will feel bodily lightness; after thirty days, white hair turns black; after one hundred days, the complexion becomes radiant; and after two hundred days, one can outrun galloping horses.

Another rejuvenation formula involves beginning sophora seed consumption on the Double Third Festival (3rd day of 3rd lunar month). Start with one seed on the first day, increasing by one daily until reaching ten seeds on the tenth day, then restarting the cycle. The initiation must occur specifically on this auspicious date.

The Perfected Being's "Arresting Time" formula: Gather seven parts lotus flowers on the Double Seventh Festival (7th day of 7th month), eight parts lotus roots on the Double Eighth (8th day of 8th month), and nine parts lotus seeds (lian zi) on the Double Ninth (9th day of 9th month). Combine and prepare as medicine, taking one fangcun spoonful (ancient measuring spoon) per dose. Liu Changsheng of Nanyang, who dwelled north of Qingyuan Marsh, consumed this formula for over seventy years without showing signs of aging or prime vigor. To verify efficacy, feed newly hatched chicks for three years—they will cease growing. Prolonged use leads to immortality.

The text meticulously details lotus terminology: Lotus seeds are also called Water's Scarlet Elixir (shui zhi dan), qie shi, hua shi; flowers are lian hua or fu rong; leaves are he; small roots are yu, large roots are ou, and initial roots are jiao. They form a yin-yang pair with foxnut seeds (qian shi). Harvesting times are precise: gather lotus seeds on the first xu day of August, foxnut seeds on the first xu day of September, and lotus roots on the first wu day of September. After shade-drying for one hundred days, grind into powder. At dawn on the first mao day of the first lunar month, ingest one fangcun spoonful with "well brilliance water" (the day's first drawn well water), four to five times daily after meals. After one hundred days, this strengthens the center and boosts qi, nourishes shen to prevent hunger, and cures myriad ailments. Long-term use lightens the body and extends lifespan.

Foxnut seeds (qian shi), also called wild goose fruit or celestial gate essence, taste sweet and cure damp paralysis with lumbar pain. They supplement qi, strengthen willpower, sharpen hearing and vision, and with prolonged use similarly lighten the body for transcendence.

Finally, the "Arresting Years Formula": Harvest lotus seeds on cheng days in August and foxnut seeds on cheng days in September. After shade-drying for one hundred days, pound equal portions and take one fangcun spoonful with well brilliance water on cheng days. After one hundred days, the prime-aged cease aging while the elderly regain youth. Skeptics may test by feeding chicks for one hundred days. Eternal use leads to immortality.

Another prescription involves consuming elk antlers (mi jiao) for longevity—prolonged use sharpens senses and restores black hair.

This scripture expounds upon the miraculous properties and preparation methods of Polygonatum (huangjing), a medicinal herb. It first details the process of preparing the herb: freshly gathered Polygonatum should have its black outer skin scraped off with a knife, leaving only the white inner portion to be boiled until it turns golden yellow and thoroughly cooked. The recommended dosage is a piece the size of a square inch (approximately the size of a thumbnail), taken once every seven days. Continuous consumption for thirty days enables one to perceive spiritual beings; sixty days brings a hundredfold increase in strength; one hundred days grants communion with deities; while long-term use leads to immortality.

The text cites legendary immortals like Rongcheng Gong and Fan Li who achieved transcendence through Polygonatum consumption. Hailed as the "essence of the Great Yang," this numinous herb absorbs the quintessence of heaven and earth, growing near rocky cliffs of the Taihang Mountains. Its distinctive features include golden roots, sweet flavor, and uniquely patterned leaves that distinguish it from ordinary plants. The scripture emphasizes how this herb contains the pure Yang Qi (vital energy) of the cosmos—serpents consuming it transform into dragons, birds become phoenixes, and humans attain celestial sovereignty.

However, the text observes that despite its marvelous efficacy, most people neither recognize its true value nor persist in its consumption. The Scripture of the Nine Heavens' Great Immortals states that while the cosmos abounds with divine spirits and elixirs, humans rarely utilize them properly. Few seek immortality, yet multitudes chase fame and wealth. If people pursued longevity with the same fervor as worldly gains, all could attain the Dao (the Way).

The concluding instructions prescribe cultivation methods: renounce worldly honors, maintain a mind of clarity and Wuwei (non-action), and persist in seasonal Polygonatum consumption to prolong life. Those who retreat to sacred mountains to focus on this regimen may achieve cosmic longevity, welcomed by deities to ascend to celestial realms or wander the Kunlun paradise. The text notes this Polygonatum should be combined with another herb called "Goumian" for optimal effect.

(Note: "Taiyi" refers to one of Daoism's supreme deities; "Kunlun" is the legendary Daoist mountain paradise; "Rongcheng" and "Fan Li" are ancient immortal sages from Daoist lore.)

This passage contrasts Polygonatum (a medicinal herb) and Gelsemium (also known as wild kudzu, a highly poisonous plant). Polygonatum is a spiritual herb that absorbs the essence of the sun, and consuming it can grant longevity, while Gelsemium is transformed from the essence of the lunar Yin and causes instant death upon ingestion. Sadly, people often only believe in the toxicity of Gelsemium but doubt Polygonatum's life-extending properties, thus hesitating to consume it.

Polygonatum embodies the yang energy of immortality, its vital essence ascending to the celestial palace (the Supreme Clarity). Growing by absorbing the essence of heaven and earth, its roots, stems, and leaves are all imbued with spiritual power: its leaves are green-yellow with a sweet fragrance; its roots intertwine, nourished by wind and dew; its stems contain spiritual treasures, and consuming them can lead to transcendence. In spring, its roots (called "mountain essence") can be harvested, washed, and ground into powder or pills. Frequent consumption enables bigu (abstaining from grains), while occasional use calms the spirit. Whether roots, stems, or flowers, long-term ingestion connects one to the divine—flowers transform into soaring qi, roots dissolve into flowing essence, harmonizing the five viscera, expelling internal parasites (sanchong), and suppressing fushi (latent pathogenic qi, as per Daoist belief).

The scripture details Polygonatum’s characteristics: its roots are yellow, never pale; its leaves are supple and glossy, thriving even in autumn when all else withers. Harvesting requires care: in mid-spring, flowers should be dried in silk bags in shade (legend says the Six Ding Jade Maidens protect them then). The resulting pills or cakes are sweet and fragrant, with dosage adjustable at will. Juice pressed from stems and leaves, when drunk, relaxes the middle and boosts qi, harmonizing the viscera and strengthening muscles.

Note: Gelsemium was the ancient term for deadly intestinal-severing herbs. In the mountainous regions of Rinan (modern-day central Vietnam), wild kudzu was called Gelsemium due to its extreme toxicity—ingesting it would "hook" and rupture the intestines, causing death. This comparison underscores how worldly obsession with fleeting glory blinds people to the true Dao of longevity.

This scripture records the famous Daoist "Lingbao Huangjing Formula" (Numinous Treasure Solomon's Seal Recipe), detailing the collection, preparation, and consumption methods of Polygonatum (a medicinal plant also known as Solomon's seal, horse arrow, bamboo shoot, or immortals' provisions), along with its miraculous effects.

Polygonatum roots should be collected in spring, washed, sliced, steamed, dried, and then pounded into powder for consumption. Alternatively, after drying in shade for fifty days, one can take one dou (peck) of Polygonatum fruit and soak it in two dou of sweet spring water to make a medicinal paste or wine for long-term use. The scripture emphasizes that the more Polygonatum roots one consumes, the better, and the soil must be thoroughly washed away. During preparation, one can boil one hu (bushel) of roots in two hu of water, decocting repeatedly until the medicinal properties are fully extracted. Finally, the liquid is condensed into a paste and mixed with soybean powder to form coin-sized medicinal cakes.

Polygonatum has a sweet taste and is non-toxic. It can be steamed or boiled for eating, while its tender stems and leaves can also be consumed as vegetables. The best times for consumption are the second and eighth lunar months. After scraping off the root hairs and finely chopping them, they should be simmered over low heat for an entire day, then filtered to extract the juice, which is formed into pills. Taking three egg-sized pills daily can lead to the effects of bigu (grain avoidance), making one impervious to cold and heat, able to run like a horse, and curing all ailments.

The scripture states that if combined with ascetic cultivation, consuming Polygonatum can lead to immortality. Even without asceticism, one can live up to two hundred years. After consumption, it strengthens the body, making one fearless of tigers, wolves, or weapons. In the mountains, one can eat Polygonatum raw to quench thirst and drink directly from mountain springs. Long-term use brightens the complexion, turns white hair black, regrows lost teeth, and slows aging. Polygonatum can be prepared as medicine or eaten directly—both methods achieve the effects of connecting with divine clarity and fortifying the body.

This scripture primarily discusses a mystical herb known as "Wuji Zhi" (also called Yellow Essence or Yellow Blossom) and its miraculous properties. The ancients discovered that consuming it continuously for ten days could grant communion with the divine, a hundred days would enable one to walk swiftly without fatigue, and two hundred days would allow the practitioner to appear and disappear at will. If taken consistently for seventy years, one could achieve immortality. The herb has a sweet, fragrant taste, and boiling it into a tea can soothe the middle burner and replenish Qi (vital energy). Regular consumption enhances facial radiance and fortifies the body against extremes of heat and cold.

The scripture records that in the sacred Daoist mountain of Huoshan Chicheng, thousands of households specialized in cultivating this herb, with some growing dozens of hectares and others tending smaller plots of several acres. Locals called it the "Famine-Relief Herb," as it could substitute for grain during times of scarcity. When Sun Quan heard of it, he dispatched people to cultivate it in the mountainous regions of Jiangdong and stationed troops to guard the fields. However, because Sun Quan was overly indulgent in sensual pleasures, he failed to attain its benefits. Later, these cultivation sites became known as "Mianzhu Village" or "Yellow Village."

Ge Hong (a renowned Daoist of the Eastern Jin dynasty) learned from his master Zheng Yin that consuming Wuji Zhi could confer immortality, allowing one to live as long as heaven and earth. But Ge Xian'gong (Ge Xuan, Ge Hong's granduncle) particularly cautioned: those seeking the Dao of longevity must first expel the "Three Worms" (in Daoism, symbolic parasites representing desires) and "Latent Corpses" (dormant pathogenic Qi) from the body. Without eliminating these, forced fasting or grain abstinence would only amplify distracting thoughts, making one more susceptible to breaking precepts due to cravings for rich food. The optimal cultivation method is to practice serene Wuwei (non-action), ingest the natural Qi of the world, and drink from sweet springs. Only if this proves unattainable should one resort to herbal supplements.

This scripture primarily discusses two aspects: the taboos and precautions regarding elixir consumption, and specific methods for eliminating the "Three Corpses" (sanshi) from the body.

The first part outlines the proper procedures for taking elixirs: One must choose an auspicious "day of breaking" (a Daoist-designated time for dispelling evil) when the sky is clear and cloudless. The pills should be prepared in a quiet place. Before consumption, the practitioner must bathe, change into clean robes, purify the space with orchid incense, observe three days of fasting (zhaijie), avoid contact with women, and abstain from pork and dog meat. The text particularly warns that consuming these forbidden meats obstructs spiritual practice—such offenders cannot ascend to heaven after death but will instead become minor functionaries in the underworld bureaucracy of Mount Tai. Prolonged consumption of impure foods leads to premature aging, memory loss, darkened complexion, tooth decay, and hoarseness, while pure nourishment enables longevity. Just as cranes achieve long life by avoiding muddy waters, those with inherently pure dispositions naturally attract vital Qi (qi) and attain extended lifespans.

The second section details a medicinal formula to expel the "Three Corpses"—three harmful parasites believed to reside within the human body and report one's transgressions to celestial authorities. The recipe combines ten jin of poria cocos fungus, five jin of the white flesh of phytolacca root, five dou of clear wine, wheat flour, and yeast starter. After fermenting in a sealed container for twenty days, the mixture is taken with boiled soybean paste, formed into pellet-sized pills (three daily). The Upper Corpse (head parasite) requires one hundred days to eliminate, the Middle Corpse (torso parasite) sixty days, and the Lower Corpse (lower-body parasite) thirty days—each manifesting distinct forms upon expulsion. The text explains these congenital parasites make monthly reports to heaven at month's end, hence practitioners must observe night vigils on Gengshen Days (special Daoist fast days) to prevent their ascent. Dreams of combat during these nights signify one's ethereal soul (hun) battling the Three Corpses.

The conclusion observes that many Daoist physicians treat symptoms without recognizing the Three Corpses' sabotage—these parasites actively counteract medicinal effects. The Upper Corpse craves wealth, the Middle Corpse gluttony, and the Lower Corpse lust, all representing obstacles to cultivation. Overcoming them is essential for spiritual progress.

This passage discusses several esoteric cultivation methods in Daoist practice, including the technique of "corpse liberation" (shijie), a form of simulated death believed to facilitate transcendence.

Regarding desire restraint, the scripture warns that indulging in the "five colors" (symbolizing sensory pleasures) without restraint is ultimately self-deception. Paradoxically, relinquishing such desires eliminates hunger and thirst. True adepts (zhenren) value cultivation methods, Daoist priests focus on elixirs, the wise delight in practice, while ignorant commoners mock these spiritual pursuits.

The text describes the "three corpse worms" (sanshi chong) believed to inhabit the human body. These can be expelled through specific herbs like pagoda tree seeds (huaizi) or by practicing breath cultivation techniques (fuqi). Particularly effective is "true Qi" (zhenqi), the quintessential energy of the five directions. A priest continuously ingesting this for twenty-one days will expel the corpse worms.

Two medicinal formulas are detailed: The first is Le Zichang's sesame paste recipe, combining sesame, frankincense, and agarwood. Consuming this for 100 days allegedly summons jade maidens, while 500 days brings transcendence. The simpler version involves roasting sesame, grinding it, and steeping in wine.

The corpse liberation method requires first taking specific elixirs for prescribed periods. On an auspicious day, the practitioner uses cinnabar to draw talismans (fulu) on white silk, then lies facing west visualizing their own death. After removing clothes and departing, observers see a corpse that later vanishes mysteriously. The practitioner must then change their name and relocate.

The "corpse liberation elixir" preparation involves secretly refining ox fat, mercury, and tin in mountains for one month to produce pea-sized pills. Taking eighty-one pills over nine days enables a snake-like molting transformation. The entire process demands strict adherence to talismanic protocols.

This scripture records several Daoist health-preserving formulas and methods of brewing medicinal wines, primarily categorized into parasite-expelling prescriptions, divine longevity elixirs, and various medicinal wine recipes.

Regarding the method for expelling internal parasites: On the third day of the third lunar month, gather peach leaves, pound them to extract seven sheng of juice, mix with vinegar (ku jiu), and simmer until reduced to five or six sheng. Consume the entire dose on an empty stomach, having fasted the night before.

The divine longevity elixir is recorded as follows: On an auspicious day (cheng ri), take one dou of beef or mutton fat, combine with one dou of sesame (hu ma), one hundred dried ginger slices, half a jin of fresh ginger, and one jin of fresh rehmannia (sheng dihuang). Pound all ingredients thoroughly and simmer in a large bronze pot over low heat. When the medicinal essence is fully extracted and the fat turns yellow, strain the mixture. Form egg-sized pills to be taken with wine three times daily. This is said to cure all ailments, restore white hair to black, and even regenerate lost teeth.

The divine wine-making method involves: ten jin of fresh rehmannia, three jin of peeled ginger, and five jin of peeled asparagus root (tianmendong). Chop and pound these ingredients before mixing with one hu of fine wine, dividing the mixture between two sealed jars. Place the jars in a large pot and boil until steam emerges from the jar mouths. Consume one sheng of this warm wine seasonally, lying down afterward to feel the medicinal effects circulating through the body. This wine replenishes deficiencies, enhances Jing (essence) and Qi (vital energy), improves appetite and cold resistance, beautifies the complexion, and prolongs life.

Additional medicinal wine recipes include:

Atractylodes Wine (Shu jiu): Place five dou of atractylodes (baizhu) powder in a silk pouch, steep in one hu of fine wine for ten days. After removing and sun-drying, continue taking the powder with the infused wine. Alternatively, ferment the powder with glutinous rice to make wine—the dregs remain edible.

Divine Wine (Shen jiu): Combine three jin of cinnamon bark (or a three-chi-long piece) with five sheng of asparagus root powder in a silk pouch, ferment with five dou of rice. Drink freely to treat all ailments, replenish Jing-Qi, and beautify the complexion.

Sesame Wine (Hu ma jiu): Roast five dou of sesame until fragrant, pound thoroughly, and ferment with one hu of glutinous rice using standard methods. Free consumption reportedly whitens and moisturizes the skin.

Rehmannia Divine Wine (Dihuang shen jiu): Though the specific preparation isn't detailed, the name suggests a health-preserving wine primarily using rehmannia. These formulas collectively embody the Daoist wisdom of regulating body and mind through the principle of "medicine and food sharing common origins."

This text records several recipes and preparation methods for Daoist medicinal wines used in health cultivation. Primarily brewed through fermentation of grains and herbs, these wines possess therapeutic properties for treating illnesses and prolonging life.

The first is Rehmannia Wine (Dihuang jiu): Cook five dou of glutinous rice into porridge, strain to obtain two dou of rice water, then add three jin of fermentation starter. Prepare ten jin of fresh rehmannia root (a blood-nourishing yin-tonifying herb), lightly sun-dried and pounded, then mix with one dou of steamed rice. After several days of sealed fermentation when the rehmannia softens leaving only fibers, strain again. Add two dou of steamed rice to continue fermentation. Consume one sheng daily in three portions. Effective for treating various consumptive disorders, bone fractures and tendon injuries, long-term use strengthens bone marrow and prolongs life.

The second is Pine Resin Wine (Songzhi jiu): Brew a base wine with three dou of glutinous rice and two jin of wheat starter, then add one jin of white pine resin (pre-boiled to remove bitterness), five sheng of asparagus root powder and five sheng of poria mushroom powder. Ferment sealed for thirty days. Drinking three sheng at once extends longevity. An alternative recipe uses three dou glutinous rice, three jin wheat starter, one jin pine resin and five sheng honey, similarly fermented for thirty days, consuming three sheng morning and evening.

The third is Pokeweed Wine (Shanglu jiu): Brew with three dou glutinous rice, ten jin wheat starter and one dou asparagus root powder, combined with ten jin of processed white pokeweed root (sun-dried and powdered), fermented for sixty days. Strain and drink freely—long-term consumption can replace grain, eliminate parasites, treat male and female consumptive disorders and gynecological diseases, while also improving vision and hearing, enhancing intelligence, and removing facial blemishes. A simplified version uses only one jin pokeweed.

Lastly, Lycium Wine (Gouqi jiu): Take one hundred jin of lycium roots, washed and chopped, boiled in large pots then strained to obtain five dou of clear liquid. Mix with juice pressed from thirty jin fresh rehmannia. Combine three jin fermentation starter with five dou red millet steamed rice, then ferment with the herbal liquid. Drink freely when ready (without intoxication)—effective for treating various diseases, boosting physical strength and prolonging life. Lycium was anciently called "mengchai" or "chunlü."

These medicinal wines emphasize sealed fermentation techniques, predominantly using tonic herbs, with their "drink freely" characteristic reflecting the Daoist philosophy of "natural health cultivation." Note that the measurement units (dou, jin) follow ancient standards differing from modern equivalents.

This scripture records several ancient Daoist longevity elixirs and ingestion methods, primarily involving medicinal herbs such as wolfberry, acanthopanax, and asparagus root.

Regarding wolfberry (referred to in the text by eight names including "Immortal's Staff" and "Staff of the Queen Mother of the West"), the scripture states its eight names correspond to eight types of primordial Qi (Ba Qi). Immortals reveal to longevity seekers: "Those wishing for long life should ingest these eight primordial energies from me." Consuming them can extend one's lifespan.

The acanthopanax wine recipe: Take acanthopanax stems cut into one-inch sections, soaking one dou (approx. 10 liters) of stems in one dou of fine wine for ten days. Consume warm and avoid excess. This wine formula improves hearing and vision, regenerates teeth, turns white hair black, lightens the body, enhances complexion, treats impotence, postpartum disorders, and aids fertility. Special note: use male plants (five leaves, sweet taste) rather than female (three leaves, bitter taste).

Asparagus root wine preparation: In autumn, harvest roots, wash and extract juice to ferment rice and yeast using standard winemaking methods. No dosage limits, but avoid drunkenness. Alternatively, dry roots can be powdered and taken with the wine—the more the better. This medicinal wine treats all ailments, calms the spirit (Shen) and nourishes Qi. Legend says Xia Ji (a famous beauty of the Spring-Autumn period) regularly consumed it. If juice extraction is incomplete, add water and re-press. Aged wine may sour—prevent this by heating ceramic vessels in water baths. Another method: take one fangcunbi (approx. 1g) three to four times daily.

Asparagus root decoction formula: Treats consumptive disorders, palpitations, thirst, poor appetite—quenches thirst and preserves youth. Use 200 jin (approx. 100kg) asparagus root and 100 jin fresh rehmannia. After washing and juicing, clarify and take upper liquid: one hu (20L) asparagus juice to five dou (10L) rehmannia juice. Simmer in bronze vessels until reduced to 5-6 dou, add four dou white honey while stirring continuously for days until forming pills. Take three egg-sized pills daily (wine optional)—effects manifest in ten days. If ingredients aren't available simultaneously, prepare in batches, burying completed portions in earth for storage.

Finally, a divine ingestion method: Take three hu (60L) asparagus root, peeled, washed and juiced...

The Taishang Lingbao Wufu Xu (Scripture of the Five Talismans of the Most High Numinous Treasure) records several medicinal wine recipes for prolonging life, primarily brewed with herbs such as asparagus root (天门冬), rehmannia (地黄), and wolfberry (枸杞). These elixirs are said to strengthen the body and reverse aging. Below are the specific preparation methods and effects:

1. Asparagus Root Wine

Harvest the roots of asparagus in autumn, crush them to extract the juice, and use this liquid to soak rice and yeast, following standard brewing techniques. Alternatively, dry the roots, grind them into powder, and take a small spoonful with the wine three to four times daily—without intoxication. Continuous use for three years cures all ailments, even expelling stubborn skin diseases from the joints. After three years, bald spots regrow hair and lost eyebrows reappear. A decade of use extends lifespan; two decades grant immunity to extreme cold and heat. By thirty years, a centenarian regains the vitality of a fifteen-year-old. After forty years, one attains communion with divine beings, and celestial maidens deliver immortal elixirs. Consuming these for three days enables transcendent transformation.

2. Immortal Vitality Wine

Combine twenty jin each of atractylodes (白术), rehmannia, and acanthopanax bark (五加皮, peeled of rough outer layers). Chop finely, boil in 1.5 dan of water until reduced to 1.2 dan, then strain. Use this decoction to ferment 1 dan of millet with yeast, following standard methods. Drink three cups daily: within a month, the body strengthens; by two months, skin glows, and one outruns galloping horses. For smaller batches, proportionally reduce ingredients.

3. Panacea Wine

Grind five jin each of hemp seeds (大麻籽) and wheat yeast (麦曲) into powder, soak in 1 dan of water for three days, then strain. Add half a dan of cooked millet and ferment at moderate warmth for two more days. Dosage is flexible, but avoid chilling the wine. Brew only with fresh white rice; after 100 days of use, other cultivation practices may commence.

4. Rehmannia-Wolfberry Wine

Simmer one hu of herbs over low heat until reduced to fifty portions. Mix with one dou of white honey and one dou of roasted sesame (toasted golden and powdered). Stir continuously until thickened, then blend with two dou of soybean flour to form half-inch-thick cakes (three-inch squares). Consume one daily. After 100 days, skin becomes lustrous, white hair darkens, lost teeth regenerate, and lifespan extends. Best paired with asparagus root wine.

These wines require long-term adherence to manifest effects—from physical fortification to ultimate transcendence. Precise ingredient ratios and brewing techniques are essential, as is disciplined dosage control.

Here are several methods for brewing medicinal wines used in Daoist longevity practices, primarily utilizing herbs such as wolfberries (枸杞), rehmannia root (地黄), and asparagus root (天门冬), known for their disease-treating and life-extending properties.

Wolfberry-Rehmannia Wine Method: Take over 50 kilograms of wolfberry roots and stems, wash thoroughly, chop finely, then decoct in a large pot with water to yield about 30 liters of liquid. Strain to remove residue. Separately, prepare 10 kilograms of rehmannia root by washing, pounding, and extracting its juice. Combine the wolfberry decoction with rehmannia juice, then add 1.5 kilograms of refined qu (fermentation starter) and 18 liters of red millet. This wine treats rheumatism, chronic cold limbs, qi deficiency, and general weakness. For improving eyesight, take approximately 7 grams of kochia seed powder with the wine. During consumption, abstain from sexual activity and avoid pork, raw fish, and violet greens. Long-term use promotes longevity.

Asparagus Root Wine Method: Wash 15 kilograms of asparagus root, place in a silk pouch, and use 6 liters of asparagus juice to ferment 60 liters of rice. Prepare the qu starter conventionally, place the asparagus pouch at the vessel’s base, add cooked rice, then seal for thirty days. Strain before drinking, consuming no more than 20 liters per dose. It cures various ailments and strengthens the body. Enhanced effects occur when taken with asparagus root pills or chrysanthemum-arborvitae seed pills.

Another Wolfberry Wine specifically treats wind disorders and the "five exhaustions with seven injuries" (referring to five types of overexertion and seven visceral impairments), strengthening tendons and bones. Decoct 50 kilograms of wolfberries, adjusting the rice quantity (about 60 liters) based on the liquid yield. Use refined millet or glutinous rice, soaked in the wolfberry decoction before steaming. Add qu for conventional fermentation. For clearer wine, additional enzymes are required.

Two improved recipes exist: one incorporates 15 kilograms of Sichuan pepper (花椒) for enhanced efficacy; another blends 15 kilograms of rehmannia root to nourish bone marrow. The brewing process mirrors the wolfberry wine method, using 60 liters of rice per 15 kilograms of herbs.

These medicinal wines are revered in Daoist cultivation as "divine liquors"—both therapeutic remedies and vital aids for nurturing life and prolonging years. Notably, all formulas emphasize moderate consumption (avoiding intoxication) alongside specific dietary restrictions and cultivation requirements.

Here are several special wine recipes and grain-avoidance (bigu) methods used by ancient Daoist practitioners:

The first is the Divine Wine recipe, made with three jin of Tianmen Dong (asparagus root, a medicinal herb) and one dou of rice. The rice must be thoroughly cooked with just enough water to cover the Tianmen Dong. Place the herb in a cloth bag during fermentation, and after completion, drink the entire batch. Consume without getting drunk, and avoid eating vegetables or garlic. Drinking this entire hu (approximately ten dou) is said to cure all ailments.

The second method is the Immortal's Dried Wine technique: Soak three dou of millet, three dou of polished rice, and two dou of malt in five dou of fine wine for five days, then steam thoroughly—ensuring no steam escapes. Dry in shade for one hundred days while keeping it sealed. When needed, take a piece the size of a chess piece and add it to two dou of water—it instantly turns into wine. Use warm water in winter.

The third is the Immortal's Recipe for Consuming Qingliang Rice: Take one dou of Qingliang rice, wash it, and soak in fine wine for three days. Steam and sun-dry one hundred times, avoiding sunlight. Store the finished product in a leather pouch—one meal sustains ten days without hunger in mountains or long journeys. Another meal after ten days lasts forty-nine days, repeating the cycle.

A similar method: Soak one dou of Qingliang rice with three jin of Chishizhi (red halloysite clay, a mineral medicine) in water, keeping it warm for two to three days until mold forms. Pound into plum-sized pills. Consuming three pills daily with water prevents hunger and thirst during extended travel.

The final dried wine method: Mix five dou of refined rice with five jin of yeast, soak in four dou of water until mushy, leave for two nights, then add two large aconite roots and two liang of premium cinnamon. Filter, sun-dry the dregs, return them to the wine, and once the liquid is absorbed, blend with white honey the size of an egg to form medicinal pills.

When a single elixir pill is dropped into a peck of water, it transforms into fine wine.

The method for consuming Jingmi Powder: Take one peck of polished round-grained rice and three pecks of wine. Soak them together until the wine is fully absorbed, then remove and air-dry slightly. After consumption, drink water when thirsty. This sustains one for thirty days, after which the preparation should be remade following the same process.

The rice consumption method: Select high-quality rice, wash thoroughly, then steam and sun-dry it one hundred times before pounding into powder. Take one daily portion with three cups of water. After ten days, reduce to one cup daily - this enables lifelong abstinence from food while maintaining the energy to walk three hundred li daily. Normal meals may still be taken if desired.

The Grain-Abstinence Formula: Combine equal portions (approximately 100ml each) of polished rice, millet, wheat, soybeans, and hemp seeds. Roast the soybeans separately and grind to powder. Mix all ingredients with one jin of white honey, boil one hundred times, then plunge into cold water to form plum-sized pills. Consuming one complete dose eliminates hunger permanently. While other ingredients require minimal processing, soybeans must be roasted.

Master Le Zichang's Date Pit Method: The longevity technique involves constantly holding a date pit in the mouth like an infant nursing. When saliva accumulates, swallow two-thirds, then ingest the remaining third with Qi (vital energy) - this is called "Returning the Essence" (Huanjing). Repeat cyclically. During fasting: mild dizziness occurs on the fifth day but quickly passes; reappears on the fourteenth day then vanishes; by the twenty-first day Qi stabilizes, allowing optional eating without hunger. Celibacy is required during fasting. Small amounts of dried dates may be consumed, with wine intake not exceeding one liter. This method suits both genders equally.

This passage elucidates the mystical properties and transmission history of the "Lingbao Five Talismans" (Lingbao Wufu), a crucial talismanic system in Daoism.

It begins by describing the profundity of celestial scriptures (Tianshu): though their script appears obscure and subtle, they convey supreme truths. Just as the small blade of the Western Wu can cut jade, or the faint golden light of a meteor can pierce darkness, it demonstrates that significance lies not in size but in intrinsic spiritual potency. The Lingbao Five Talismans embody this principle—sages used them to unfold the mysteries of heaven and earth. Though their inscriptions are few, they resemble the dynamic patterns of soaring dragons and dancing phoenixes, vividly illuminating the laws of all creation.

The text then recounts the transmission of these talismans: in antiquity, Fu Xi inscribed the Bagua (Eight Trigrams) on dark stones, followed by the Xia dynasty’s Lianshan, the Shang’s Guicang, and finally the Zhouyi (Book of Changes). Yet none fully revealed the fundamental truth, for the Dao’s profundity eludes verbal expression—even voluminous classics spanning hundreds of thousands of words fall short. How much more ineffable, then, are the Lingbao scriptures recording the secrets of the Nine Heavens (Jiutian, Daoism’s highest celestial realm) or the Three Heavens’ (Qingwei Tian, Yuyu Tian, Dachi Tian) treasure charts? These texts guide the primordial Taihe Qi (cosmic vital energy) while benefiting all living beings.

The narrative mentions Emperor Ku (an ancient ruler) conducting rites to the Celestial Emperor at the Northern Altar and concealing scriptures in Mount Zhong, hoping humanity might grasp transcendent truths. In his later years, Yu the Great continued compiling them, yet the authentic scriptures remained sealed in stone chambers, awaiting revelation by immortal sages after the great kalpic catastrophe (Dajie, cosmic upheaval). These talismans are revered precisely because they embody sublime mysteries honored by exalted saints and immortals—even celestial deities scrutinize and verify them.

Finally, the text notes that the Five Talismans contain methods for ingesting solar and lunar essences, absorbing the Eight Qi (energies of the eight directions) and Five Phases (Wuxing), and harmonizing the body with herbal techniques. Yet the true meaning of celestial scriptures resembles music echoing in the void—beyond ordinary comprehension. Just as the deaf cannot hear the majestic tones of the Huangzhong bell, nor the blind perceive stark contrasts of black and white, even if ordinary people behold the Five Talismans, they remain incapable of grasping their essence.

This passage describes the miraculous powers of the Lingbao Five Talismans (five mystical Daoist fu scripts). Though sages never fully explained their profound mysteries, the inherent power of these talismans remains undiminished.

The Perfected One of Zhongshan once revealed to Yu the Great that the Immortal Child of the Eastern Sea had declared: "By possessing the Lingbao Talismans, one gains extraordinary abilities. When entering water, the Northern Water Emperor clears your path, with flood dragons as your guards and aquatic spirits withdrawing in reverence. When facing fire, the Southern Fire Emperor dispels darkness, with thunderbolts assisting and flames causing no harm. When ascending mountains, the Central Yellow Emperor comes to aid, keeping fierce beasts at bay. When entering caves, earthly qi cannot obstruct you and malevolent entities perish spontaneously. When confronting metal weapons, the Western Metal Emperor grants invulnerability to blades. When turning from metal to face wood, the Eastern Wood Emperor bestows rejuvenation."

The Supreme Perfected One commanded the Immortal Child of the Eastern Sea to transmit these Lingbao Talismans to Ling (possibly referring to Zhang Daoling). Both the talismans and their accompanying cultivation methods were originally recorded in ancient tadpole script, making them nearly indecipherable. Later, Zichang (a celestial adept) obtained oral instructions from the Huolin Immortal (similar to Han Zhong's cultivation methods) and finally compiled this knowledge.

Zichang's transmission included these practices: facing the sun at dawn, cultivating stillness at dusk, and practicing with like-minded companions to achieve ascension. His master taught him to ingest the Three Radiances (essences of sun, moon and stars, also referring to an elixir called "Jusheng"), recite the Lingbao Five Talismans scripture, and observe purification fasts (three days of sincere abstinence) to summon the Five Directional Emperors. With genuine cultivation, Perfected Beings would descend to guide practitioners to the Dao of longevity and eternal vision.

This scripture primarily expounds on the ritual protocols and precautions for transmitting the esoteric Daoist method known as the "Numinous Treasure Five Talismans" (Lingbao Wufu). The text emphasizes that transmitting such secret methods requires strict ceremonial objects and ritual preparations. Ancient practitioners used five feet of "jade-green silk" (a type of cyan textile) as a pledge object, symbolizing solemn commitment. This method could only be transmitted once every forty years, with the "five-eight" cycle representing a specific transmission period.

The scripture particularly highlights the selection of specific birds for sacrificial use. The preferred choice is the "Honglu" (a mythical avian said to live a thousand years), though cranes may substitute if unavailable, as both embody longevity and purity—qualities that facilitate communion with celestial deities. These birds must never be hunted arbitrarily; only those that have died of natural causes may be used.

The transmission ceremony demands meticulous preparation: the presiding master must purify their heart and reduce material desires, maintaining devout sincerity; a pristine location must be chosen for three days of fasting; the rite should be conducted at midnight, avoiding uninitiated observers. During the ceremony, incense smoke must be observed for divine omens: vertical ascent heralds the Yellow Emperor's arrival, eastward drift signifies the Green Emperor, southward the Red Emperor, westward the White Emperor, and northward the Black Emperor. Scattered smoke indicates the prior arrival of divine maidens.

The text concludes by stressing that transmitters must have personally verified these divine manifestations before teaching the method. Disciples must approach it with utmost reverence and sincerity to attain the Dao. This teaching is traditionally attributed to the immortal Han Zhong's transmission to Ling Xu as essential cultivation wisdom.

This scripture details the ritual procedures for activating the "Lingbao Five Talismans" (Lingbao Wufu), a set of crucial Daoist charms requiring specific ceremonial activation.

When preparing the ritual, arrange five lamps before the altar, adjusting their flames to uniform brightness while carefully observing the patterns of incense smoke. The numinous light manifests through these lamps and candles, with the practitioner's sincerity later verified through dreams. Without genuine devotion, even obtaining immortal talismans will prove ineffective, and one's mortal remains shall ultimately return to dust.

Required preparations include: one plump bird (for sacrifice), at least three pecks of clear, fine wine, and eleven purified wine cups. Arrange three trays—two holding five cups each, and one holding a single cup. The tray with five cups should be placed in the lower position, connected to five incense burners at the front. Additional wine and meat offerings should be separately prepared and placed before the seat. The Lingbao Five Talismans must be rolled in reverse and positioned behind the seat, imitating the form of celestial scriptures.

Ge Hong (the Baopuzi) states: After receiving scriptures from a master on a sacred mountain, if one wishes to carry these talismans, this sacrificial ceremony (jiao) must first be performed. Lay five feet of red silk behind the seat, placing the talismans atop it; then cover the red silk with five feet of blue silk, so the talismans lie between red and blue, symbolizing the communion of Heaven and Earth. Offerings may vary according to means, but avoid the Five Pungent Vegetables (onions, garlic, etc.) and lard. Blend five fragrant spices for incense. If the altar is outdoors, ensure windbreaks surround it to prevent the dispersal of numinous energy (qi). Use a small flame for lighting, covering it to allow the qi to rise—excessive brightness scatters the spiritual force.

During formal rites, dress neatly, fasten the belt, and kneel in solemn invitation. In mountain forests, formal attire may be omitted if unavailable. Then recite softly: "On [date], in [location], devotee [name], aged [years], having received the Supreme Lingbao Five Talismans from [Daoist master's name] of [place], now reverently invites the Five Directional Heavenly Emperors in accordance with ritual law." After summoning the deities, observe a three-day fast, slaughter a swan or egret (sacrificial bird), purify body and mind, and await the descent of the Supreme Celestial Worthy. At this time, the practitioner's Three Hun and Seven Po (ethereal and corporeal souls), along with the true qi (vital energy) of the Three Palaces (upper, middle, and lower Dantian), will ascend to the Nine Heavens and the Five Divine Realms.

This passage describes the complete ritual procedure of the "Lingbao Five Talismans" (Lingbao Wufu) purification ceremony in Daoism. It begins by enumerating the titles of the Five Directional Celestial Emperors (Green Emperor, Red Emperor, Yellow Emperor, White Emperor, and Black Emperor) and their attendant celestial officials. Each sovereign governs one cardinal direction—east, south, center, west, and north respectively—and is accompanied by jade maidens of specific colors and varying quantities of Qi (such as the Green Teeth' Nine Qi or Cinnabar's Three Qi).

When the ritual commences, the master must respectfully invite each Celestial Emperor to descend to the mortal realm in sequence. For each emperor, the master performs two prostrations, totaling ten prostrations for all five. The invocation follows a set formula: "We humbly request the descent of [Direction] Emperor [Name]." When sending off the deities, the phrasing shifts to "We respectfully bid farewell to [Emperor]." The entire process of welcoming and seeing off the deities requires twelve prostrations in total.

After the deities are invited, the master offers wine, burns incense, and then proceeds with sincere repentance. Addressing himself as a "flesh-born mortal" (胎生肉人), he confesses to being born into the defiled dust of the mundane world, burdened with sins as vast as rivers and seas. Yet from youth, he has revered the Great Dao (大道). Though his spirit (Shen) is feeble and unable to attain full realization, he has always nurtured virtuous intentions. He particularly emphasizes that, having received the "Lingbao Wenzhen Scripture" (灵宝文真书)—an essential Daoist text—he dares not neglect its teachings. Thus, he has chosen an auspicious day to conduct this purification ceremony (斋醮), repenting and seeking blessings from the Five Directional Emperors.

This text fully illustrates the standardized procedure of "inviting deities-offering sacrifices-sending off deities" in Daoist purification rituals. It underscores the importance of strict ceremonial protocols to communicate with the Celestial Emperors while embodying the practitioner's humility and penitent attitude. The system of the Five Directional Emperors reflects Daoism's integration of Five Phases (五行) theory with divine worship.

This scripture primarily describes the talismans (fulu) and ritual practices used by Daoist practitioners when retreating to mountains for cultivation. The content can be understood through several key aspects:

First, it mentions how cultivators establish sacred covenants with deities through "vermilion contracts" (丹青之信) - sacred agreements written with cinnabar. Practitioners vow not to reveal celestial secrets, follow the liturgical (keyi) regulations of "Five and Eight" (likely referring to the cultivation principles of the Five Phases and Eight Trigrams), and dedicate themselves to secluded mountain life without seeking worldly glory. When entering the mountains while wearing spiritual talismans, they can remove obstacles, gather medicinal herbs without hindrance, repel mountain spirits and wild beasts, and even command protective spirits.

The text then describes the cultivation effects: attaining longevity, being shielded by spiritual Qi (qi), and becoming impervious to evil influences. It mentions the elimination of the "Three Corpses" (三尸 - the three malevolent spirits believed to reside in the human body) and receiving celestial blessings. The rituals involve wine offerings to deities, through which practitioners may petition the divine with their aspirations.

The poetic section depicts celestial landscapes: morning light illuminating sacred peaks, clouds and mist swirling around, with references to the legendary Emperor Yu's (夏禹) ascension. By "rinsing with the Five Floral Essences" (漱五华液 - ingesting the quintessential energies of the Five Phases), practitioners can reverse aging, journey spiritually to the "Palace of Warmth and Coolness" (温凉宫), transcend ordinary perceptions of seasonal changes, and achieve the eternal state where "a thousand autumns feel like a clear dawn."

The practical talismanic section includes:

1. The "Talisman of the Green Emperor of the East" representing the Wood Phase virtue (木德之气)

2. The core "Mountain Entry Incantation" containing the nine-character mantra: "临兵斗者皆陈列前行" (Lín bīng dǒu zhě jiē chénliè qián xíng), said to ward off all evils when chanted regularly

3. Warnings against retreating to the Eastern Sacred Mountain (Mount Tai) during spring, with corresponding seasonal restrictions for other months

The frequent appearance of the term "Numinous Treasure" (灵宝) reflects an important Shangqing (上清派) cultivation concept referring to the primordial essence of Dao. The entire passage demonstrates early Daoism's integration of talismanic arts, visualization practices, and Qi absorption techniques.

This scripture records the Lingbao (Numinous Treasure) talismans and mountain cultivation secrets transmitted by Yu the Great. The content is divided into three main sections:

First, it details the proper timing for entering mountains. Yu learned from the Zhongshan Perfected One that practitioners should choose auspicious days like "Protection Days" (when celestial stems and earthly branches generate each other, such as Jiawu or Yisi) and "Righteousness Days" (another type of generative day like Renshen or Guiyou), while avoiding "Destruction Days" (conflicting combinations like Jiashen or Yiyou). Special emphasis is placed on the six Gui days (days with the celestial stem Gui) and Gui hours, considered the "Heart of Heaven" or "Heaven's Accord" moments most conducive to achieving immortality.

Next comes the origin of the Five Directions Lingbao talismans. These talismanic decrees for the eastern, southern, central, western and northern directions were compiled by Yu from the canonical texts of the Five Directional Emperors (Southern, Yellow, White, Northern and Green Emperors). Preserved in stone caskets, practitioners preparing for mountain retreats should prepare five-inch strips of five-colored silk to hang on prominent mountain boulders.

Finally, the text describes the miraculous effects of these talismans. The "Nine Heavenly Kings' Flying Talisman" and "Eight Powers Register" offer protection against disasters - when worn, they repel flood dragons, tigers, leopards, and mountain spirits. Major calamities require wearing them in front, minor ones behind. Daoists carrying these talismans not only ward off venomous creatures and beasts, but may even attract flocks of birds and spirit animals as protective escorts.

These teachings reflect ancient Daoist reverence for natural forces and the wisdom of harmonizing with nature through specific rituals and talismans. The stem-branch calendrics and five-direction cosmology represent essential Daoist cultivation methods.

This text records several Daoist talismans (fulu) and cultivation methods, primarily focusing on achieving immortality and liberation from the corpse (shijie) through swallowing talismans and incantations.

The "Great Mysterious Yang-Birth Talisman of the Nine Heavens" was bestowed by the Supreme Elder Lord (Taishang Laojun) upon the Supreme Elder (Taishang Zhangren). Practitioners must write this talisman with cinnabar on a five-inch square of white silk, observe purification and fasting for one hundred days, then ingest it in a quiet chamber. During ingestion, the mouth must remain pure—if defiled qi is present, the talisman will fail and cause death. This talisman is also called the "True Contract" or "Eight Dragons Script."

The "Great Mysterious Yang-Birth Talisman of the Three Heavens" is for male practitioners, with the same ingestion method as above. If a Daoist seeks liberation from the corpse (a method of transcendence where the spirit leaves the physical body), they may inscribe this talisman with a divine brush on plants, wood, or metal, which will then transform into human forms to die in their stead.

The corresponding "Great Mysterious Yin-Birth Talisman of the Three Heavens" is for female practitioners, with identical usage and similar applications for liberation from the corpse.

The "Supreme True One Scripture of the August One" (Huangren Taishang Zhenyi Jing) describes the "Method for Obtaining Green Sprouts": At cockcrow, recite an incantation, then press the tongue against the outer side of the upper teeth, rinse the mouth by puffing the cheeks, and swallow the saliva three times. After reciting the Cinnabar Incantation, press against the outer lower teeth and rinse/swallow three times. Following the Central Earth Incantation, curl the tongue upward to the palate and rinse/swallow three times. After the Bright Stone Incantation, press against the upper teeth and rinse/swallow three times. Each swallow must be accompanied by fourteen tooth-tappings. Finally, recite the Mystic Nourishment Incantation, press the tongue beneath itself, inhale through the nose, and swallow three times. This method cultivates embryonic breathing (taixi, an advanced breath technique) and natural nourishment, requiring the mouth to fill with saliva during each swallow.

The "Supreme One True One Scripture" (Taishang Taiyi Zhenyi Jing) states that the "Three Ones" (sanyi—Jing, Qi, and Shen) share the same essence but reside in different locations: some dwell in the Great Abyss of the North Pole (the Dantian), with the Hall of Light (mingtang) in front, the Crimson Palace (jianggong) below, and the Canopy (huagai) above; others reside in the Li Palace or the Gate of Life (mingmen, both vital acupoints). Cultivation involves trials by water and fire to enter the circular "city gates" within the body. When practitioners attain visions of dragons and tigers guarding them, crowds of divine beings, and jade abysses stretching ten thousand zhang, they may knock on jade to abstain from grains, reverse aging, command spirits, and achieve immortality. At the highest level, their eyes gain penetrating vision, their intestines transform into golden sinews, and they become celestial immortals. However, these methods are not transmitted lightly—only those with karmic affinity may receive them, and even then must practice in secrecy without excessive discussion.

The Yellow Emperor, Xuanyuan, had studied the True One Scripture of the Heavenly Sovereign in his early years but could never grasp the profound meaning of the "Three-One True Qi" (referring to the essential practice of unifying the three treasures: Jing, Qi, and Shen). To seek answers, he journeyed far and wide with his ministers Chang Yu, Fang Ming, and Li Mu. Traveling east to Green Hill and Wind Mountain, he encountered the Master of Purple Mansion, who bestowed upon him the Celestial Script of the Three Sovereigns, written in large celestial characters. Through this, he mastered the secret methods of summoning deities and commanding spiritual beings.

Heading south, he reached the Five Mushrooms Mystic Stream and ascended Round Ridge Mountain, where he observed the hundred spirits beneath the sacred Jianmu Tree and gathered immortal herbs. Journeying westward, he met Zhong Huangzi and learned the Nine Mushrooms Immortal Formula. At Mount Kongtong, he studied the Scripture of Spontaneity under Guang Chengzi. Traveling north to Hongdi and Juzi Mountain, he paid homage to the Great Sovereign Lord and the Yellow Canopy Youth, receiving the twelve-volume Diagram of Immortal Mushrooms. On his return, at Mount Wangwu, the Mystic Maiden granted him the Scripture of the Nine-Cycle Golden Elixir. He then visited Mount Yuntai and Mount Qingcheng to seek out Master Ning. Master Ning admitted that although he had attained immortality, he had not been appointed to the celestial offices of the Three Sovereigns and advised the Yellow Emperor to seek guidance from the Sovereign Man residing at Mount Emei.

After observing a three-month purification retreat at Mount Emei, the Yellow Emperor finally met the enigmatic Sovereign Man. This immortal, standing nine feet tall with black hair over a foot long covering his body, dwelled in a jade-green house beneath the northern cliffs, furnished with a golden bed and attended by numerous immortal youths and jade maidens. The Sovereign Man hosted the Yellow Emperor with a feast of immortal delicacies—divine dates, cinnabar blossom rice, qilin meat, and phoenix jerky—accompanied by three Great Pure Immortal Kings. Kneeling respectfully, the Yellow Emperor stated his purpose. The Sovereign Man questioned why, as ruler of the world, he still sought eternal life. The Emperor explained that his laws were meant to prevent harm among the people and that he sincerely revered the Dao, earnestly requesting guidance. Though he had encountered the Scripture of Consuming Essence, he had never found the true path to its practice.

This scripture records the legendary encounter where the Yellow Emperor sought teachings from the Celestial Sovereign Zhenren (a high-ranking Daoist immortal) regarding the Lingbao Five Talismans scripture, illustrating the Daoist principle that "heavenly secrets must not be lightly revealed."

The Celestial Sovereign Zhenren was initially astonished, striking his thigh and sighing deeply: "How could you know of this scripture? This is the supreme classic containing the secrets of immortality—a celestial talisman bestowed by heaven, the treasured scripture of the Supreme Dao Lord. Those who master it can ascend in broad daylight, ride clouds and mists, command water and fire with their bodies, and achieve infinite transformations. To attain true celestial immortality, one must refine the Dragon-Embryo Golden Elixir and the Ninefold Reverted Elixir (the two highest alchemical substances in Daoism) to preserve the physical form, abstain from grains, expel evil influences, command spirits, and achieve eternal life."

He explained that to ensure unobstructed meridians, robust internal organs, immunity to illness, and longevity spanning millennia, one must practice "consuming the Five Sprouts of Authentic Unity" (ingesting the quintessential Qi of the Five Phases) and comprehend celestial patterns (the laws of the Dao). However, these secret methods are recorded by the Southern Dipper Star Lord (the stellar deity governing lifespan) and require approval from the Celestial Emperor. According to celestial decrees, the transmission is permitted only once every forty years—violating this heavenly mandate is strictly forbidden.

The scripture further reveals that the Queen Mother of the West (the supreme goddess of western immortals) stored this text within five celestial citadels, guarded by twelve immortal towers. It was encased in a purple jade casket, inscribed on golden slips, sealed with divine lingzhi mushrooms, and stamped with the seal of the Supreme Dao Lord. Those without immortal credentials could never hope to glimpse it.

The Yellow Emperor kowtowed in response, admitting that although he had received divine elixirs from the Mysterious Woman (the Daoist goddess of war), he still lacked knowledge of the Five Sprouts method and the scripture's profound meaning. He earnestly pleaded for the transmission of longevity techniques, even to the point of kowtowing until his forehead bled. Moved by his sincerity, the Celestial Sovereign Zhenren descended from his seat to raise the Yellow Emperor, praising him as a true seeker of the Dao.

Finally, the scripture unveils the karmic cause for the Yellow Emperor's attainment: Three Pure Sovereigns of the Great Clarity (immortals from the highest heavenly realm) bore witness that in his past lives, the Yellow Emperor endured hunger for forty years while aiding others, saving birds, beasts, and insects—his benevolent virtue moved heaven, and his merits benefited all beings. Thus, the Supreme Dao Lord recorded his virtuous deeds, the Nine Heavens preserved his accumulated merit, and blessings extended across generations. Only then was he granted this exceptional transmission of secret methods.

This scripture recounts how the Yellow Emperor sought teachings on longevity from the Celestial Sovereign Perfected Being (a high-ranking Daoist immortal). The Celestial Sovereign likened the human body to a state that requires proper regulation.

The Celestial Sovereign said: "Your accumulated virtuous deeds from past lives have granted you this audience with me, and I shall teach you the methods of attaining immortality. The human body resembles a miniature kingdom: the chest and abdomen are like palaces, the limbs serve as borderlands, and the joints function as officials. The Shen (spirit) acts as the sovereign, the blood as ministers, and the Qi (vital energy) as the common people. Governing the body follows the same principles as governing a state—cherish the people and the nation remains stable; treasure your Qi and the body stays healthy. Should the people scatter, the kingdom will perish; should the Qi be exhausted, life will end."

To achieve longevity, one must regulate the body before illness arises and prevent calamity before it manifests. Restrain desires to stabilize Qi and blood, thereby preserving the "Zhenyi" (primordial Qi) and maintaining the "Sanyi" (the unified Qi of the upper, middle, and lower Dantian). The practice focuses on three key areas: the Muddy Pellet Palace at the crown of the head, the Crimson Palace in the chest, and the Dantian (energy center) in the abdomen. Regularly rinse the mouth (referred to as the "Flower Pool"), ingest the Qi of the five directions (the Five Sprouts), and persist diligently to attain immortality.

The Celestial Sovereign further transmitted specific cultivation methods: at dawn, face east, recite incantations to ingest the green Qi (Green Sprout), stir the tongue against the upper teeth, gather and rinse saliva, then swallow it in three portions; when facing south, recite incantations to ingest the red Qi (Cinnabar), stir the lower teeth, then swallow in three portions. These methods are recorded in the precious "Heavenly Treasure Texts," secret teachings directly transmitted from the True King of the Nine Heavens.

(Note: The "Cinnabar of the Vermilion Bird" refers to the internal elixir formed through specific cultivation practices; "Zhenyi" denotes the fundamental primordial Qi of the human body; "Sanyi" represents the unified state of the upper, middle, and lower Dantian—all key concepts in Daoist Neidan (internal alchemy) practice.)

This scripture records the ancient methods of cultivation through absorbing the essences of heaven and earth. It describes techniques involving specific breathing, swallowing, and incantations to gather vital energies from different directions.

Practitioners first face the central direction (corresponding to Earth in the Five Phases), visualizing the absorption of Mount Tai's essence and drinking from sweet spiritual springs. The method involves pressing the tongue against the palate, swallowing the resulting saliva three times while reciting mantras. Then turning westward (corresponding to Metal), they consume luminous stone essence and drink numinous liquid, swirling the tongue around the teeth while performing three swallows. After each swallow, they click the teeth seven times, totaling thirty-six clicks.

The northern practice (corresponding to Water) involves ingesting mysterious nourishing essence and drinking jade liquid. With the tongue pressed beneath itself, the practitioner swallows three times, then takes five deep inhalations through the nose followed by slow exhalations.

Three immortal kings revealed to the Yellow Emperor that they achieved transcendence through these methods. They transmitted a twenty-two character mantra: "White stones towering in ordered rows, / From cavern springs the nectar flows. / Drinking this extends your days, / Life prolonged in endless ways." This describes the continuous flow of vital energy like mountain springs that prolongs life when consumed.

The text emphasizes that longevity requires internal purity and abstaining from coarse grains, which were believed to corrode the five organs and shorten lifespan. True cultivators maintain "no residue in the intestines," instead nourishing themselves with the "jade waters" of heaven and earth to attain cosmic longevity.

Finally, through the Yellow Emperor's voice, it reveals the supreme importance of the "One": Heaven attains clarity through the One, spirits gain efficacy through the One, Earth achieves tranquility through the One, and humans obtain longevity through the One. This "One" represents the most precious Dao—alignment brings blessings while opposition invites misfortune.

This scripture expounds the essential method of "guarding the One" (shouyi) in Daoist cultivation—the practice of focused concentration to preserve the primordial Qi. The text begins by quoting the Dao De Jing: "Within it are images, dim and indistinct; within it are things" to describe the mysterious state of the "One." This "One" is both the origin of the cosmos and the manifestation of the innate true Qi within the human body.

To attain longevity and enduring vision, one must understand the principle of "guarding the One." When hungry, visualize the "One" to receive nourishment; when thirsty, contemplate the "One" to obtain sweet dew. The ancients treasured this true Way of the One, regarding it as a secret transmission. This "One" transforms and generates Yin-Yang, propelling the cycle of the four seasons—causing all things to sprout in spring, flourish in summer, ripen in autumn, and withdraw in winter. It is vast enough to fill heaven and earth, yet subtle enough to be finer than the tip of a hair. Though people use it daily, they remain unaware of its presence.

The scripture elaborates on key cultivation principles: act without forced effort (Wuwei), allowing the "One" to abide naturally; remain unhurried and unperturbed, maintaining a tranquil mind. If one can preserve this ease and composure, the "One" will not depart. Through diligent practice, one attains spiritual clarity; by moderating food and drink, true Qi is retained. In moments of danger, steadfastly holding to the "One" dispels calamity. Understanding the principle of the "One" is not difficult—the true challenge lies in practicing it throughout one’s life.

The text concludes with emphasis: those who persistently cultivate the true Way of the One will ascend to the realm of the Nine Sovereigns (Jiuhuang). On land, they avoid fierce beasts and venomous creatures; in water, they evade ghosts and flood dragons. Preserving the true essence leads to longevity, while leaking vital energy (Jing) brings decline. Through breath cultivation (fuqi, ingesting the Qi of heaven and earth), one maintains eternal youth. The scripture warns: humans and the "One" depend on each other. Those who hold fast to the true One cannot be harmed by blades or assailed by a hundred dangers—even in peril, they turn misfortune into safety. These precious teachings of the Numinous Treasure are no empty words. How could the profound instructions of the ancient sages deceive humanity? Yet seekers of the Dao often dabble without depth. One must firmly establish the foundation of practice.