《七域修真證品圖》

The scripture Diagram of Cultivation Realization Through Seven Realms records a dialogue between the Yellow Emperor and six sages (Celestial Elder, Li Mu, Da Hong, Taishan Ji, Xi Peng, and Zhang Ruo) discussing the path of spiritual cultivation.

During a moment of leisure, the Yellow Emperor ascended the Dawn-illumination Terrace to seek advice from the six sages on the way of Wuwei (non-action) and the essential techniques for longevity cultivation. He recounted visiting various Daoist immortals: the Lord of Purple Mansion at Green Hill, Master Ning at Green City, Lord Great Harmony at Flame Isle, and the Celestial True Sovereign at Mount Emei, inquiring about the mysteries of the "Five Sprouts and Three Unities" (a Daoist cultivation term referring to the harmonization of five essential energies with the three Dantian) and the secrets of ascension and immortality. Yet despite practicing these teachings, he remained unenlightened. The emperor pondered: humans possess physical flesh-and-blood forms, while the Dao is formless and intangible—how can tangible beings realize the intangible Dao?

Celestial Elder replied: All things in heaven and earth follow the Dao's transformations, emerging from nothingness into form; living creatures, through the Dao's operation, return from form to nothingness—a process as simple as turning one's palm. By mastering cultivation essentials—refining Jing (essence) into Shen (spirit), transforming Shen into Qi (vital energy), and ultimately merging with the Dao—even physical bodies and massive mountains can be transcended at will, achieving flight and metamorphosis.

He further explained: All people are children of the Dao, born through the Qi of heaven and earth. Human life combines heaven-bestowed Shen, earth-bestowed Jing, and Dao-bestowed Qi—only through this triad does life emerge. Having received this body, one must nurture primordial Qi, cherish essential Jing, and preserve spiritual Shen; only through their harmony can longevity be achieved. Yet ordinary people, ignorant of their Dao-originated nature, abandon the root for the branches, courting death.

The cultivation method progresses from ordinary human to sagehood through seven spiritual realms (qi yu). Each realm requires mastering fourteen thousand methods, totaling ninety-eight thousand cultivation techniques across all realms. These are gateways to immortality, with perseverance being key.

Finally, the Supreme Lord of the Dao (the highest Daoist deity) revealed: Practitioners commonly exhibit nine faults that hinder progress. Recognizing these leads to realization. The scripture details three: having aspiration without timely opportunity; encountering opportunity without proper guidance; or receiving guidance without steadfast commitment.

This scripture discusses nine common obstacles in Daoist cultivation and the rarity of achieving success in the Dao. The main points are as follows:

There are nine major barriers to cultivation: First, lacking aspiration; second, having aspiration but finding no master; third, having a master but failing to study; fourth, studying without diligence; fifth, being diligent but unable to uphold the Dao's methods; sixth, upholding the methods but lacking firm resolve; seventh, having resolve but failing to persevere. Thus, among ordinary people, only one in a thousand comprehends the Dao's principles; among those who understand, only one in a thousand truly cultivates; among cultivators, only one in a thousand attains deep focus; and among the focused, only one in a thousand persists to the end. Only through long-term, unwavering practice can one hope to attain the Dao.

If one develops an affinity for the Dao in youth, with steadfast aspiration unshaken by adversity—neither fearing disasters of fire and water nor being deluded by wealth and glory—and maintains pure simplicity over time, they will eventually meet an enlightened master. Such practitioners need not deliberately seek companions nor rely on external stimuli to progress. This is a vital principle of immortality cultivation, and Dao seekers should contemplate it deeply and practice diligently.

The text then lists essential Daoist scriptures and cultivation methods, including: The Eight Pure Scriptures (Basu Zhenjing), The Hidden Book of the Most High (Taishang Yinshu), The Central Scripture of the Nine Perfected (Jiuzhen Zhongjing), and over thirty other classics, along with practices like ingesting the Golden Elixir (Jindan), talismanic incantations (Fulu), and summoning celestial and earthly spirits. For instance, consuming the Ninefold Divine Elixir can transform one into a white crane; wearing the Celestial Sovereign's talisman harmonizes primordial Qi (Yuanqi); and employing the Three Sovereigns' texts summons heaven and earth deities. These scriptures and methods formed the foundation of ancient Daoist cultivation.

This scripture elucidates the hierarchical stages and cultivation methods of Daoist immortality practice. The text is divided into two main sections:

The first section describes the various sacred implements used by immortals:

• Summoning the Six Jia Generals with plain memorials and cinnabar talismans (Fulu)
• Illuminating the world with golden radiance and jade brilliance
• Riding the Eight Luminosities immortal chariot to tour the Shangqing (Highest Clarity) celestial realm
• Soaring through the void with feathered wings
• Adorned in purple embroidered capes and crimson immortal robes
• Flying to the eight directions with white plumes and black wings
• Wearing kingfisher-feathered garments with golden bells and azure sashes
• Commanding the curved dawn flying canopy for effortless flight
• Receiving thirty-seven colored tally banners bestowed upon immortals

The second section explains the stages and methods of immortal cultivation:

The Dao Lord reveals that while the path to immortality is profound, there are systematic methods to follow. Successful cultivation not only leads to immortality but also attainment as a Nine Palaces Perfected Being (Jiugong Zhenren). Those unaware of cultivation are like plants and animals, termed ordinary mortals; while those who understand and begin practice are called Dao practitioners or wayfarers.

The cultivation system comprises two primary stages:

1. Primary Fruition: Cavern Palace Immortals (Donggong Xianren)

Practitioners cultivate within seventeen sacred caverns (Dongtian). They must master nine practices: following the orthodox Dao, blocking evil thoughts, delivering sentient beings, encouraging virtue, practicing charity, making great vows, and cultivating compassion in body, speech, and mind. Additionally, they must observe 180 precepts, accumulate 1,200 virtuous deeds, and study the Taiqing Jing (Great Clarity Scripture). Success grants command over 120 jade attendants and residence in the ten major subterranean caverns or famous mountain abodes, where celestial environments like solar-lunar essences and golden towers with jade halls exist.

2. Intermediate Fruition: Earthly Perfected Beings of Famous Mountains and Empty Palaces

Practitioners cultivate within ten major caverns (e.g., Yaozhen Empty Palace, Huayang Empty Palace). They must master nine advanced practices: skillfully saving others, avoiding arrogance, refraining from contention, eliminating greed, abandoning possessiveness, eschewing hoarding, embodying the Great Dao, maintaining self-awareness, and preserving humility.

This scripture describes the different stages of attainment (guowei) in Daoist cultivation, along with their corresponding privileges and dwellings. I'll explain each section:

The first section discusses the "Earthly Perfected Being" (di zhenren) stage:

Practitioners must fully cultivate nine virtues, observe 240 precepts, and accumulate 2,000 meritorious deeds. Additionally, they must study the Taijing Jing (Great Clarity Scripture) to become an Earthly Perfected Being residing in the Five Sacred Mountains. These perfected beings dwell in ethereal palaces formed from clouds and mist atop the mountain peaks, attended by 500 jade boys and jade girls (immortal attendants serving celestial beings in Daoism).

The second section describes the "Nine Palaces Perfected Being" (jiugong zhenren) stage:

Practitioners must first complete two ninefold cycles of cultivation (either xianxing or zhenxing), strictly observe 300 major precepts, accumulate 3,000 good deeds, and study the Lingbao Jing (Numinous Treasure Scripture). They reside in the great void above the Five Sacred Mountains, governing the nine celestial regions. Each Nine Palaces Perfected Being holds a three-colored tally (a ritual Daoist instrument) and is attended by 3,000 jade boys and girls, dwelling in nine specific palaces.

The third section explains the "Great Clarity Superior Immortal" (taiqing shangxian) stage:

This requires completing ninefold cultivation cycles, accumulating 4,000 good deeds, and practicing middle-grade true cultivation methods. They reside in the Great Clarity Realm (taiqing jing) under Lord Lao's (one of Daoism's highest deities) jurisdiction, traveling by dragon chariots while holding five-colored tallies, with 10,000 jade attendants.

The fourth section details the "Supreme Ultimate Perfected Being" (taiji zhenren) stage:

Practitioners must complete ninefold cultivation cycles, strictly observe 300 precepts, accumulate 6,000 good deeds, and practice superior-grade true cultivation. They dwell in palaces between the Great Clarity Heaven and Supreme Clarity Heaven, holding purple-feathered tallies with 30,000 jade attendants, also under Lord Lao's governance.

The fifth section mentions the "Supreme Clarity Perfected Being" (shangqing zhenren) stage:

This represents a higher attainment, residing in specific palaces of the Supreme Clarity Heaven. However, the original text is incomplete regarding specific cultivation requirements and privileges.

These cultivation stages progress hierarchically, requiring increasing merits, precepts, and scripture study, with corresponding elevations in celestial residence and retinue size.

This scripture describes the two highest realms of Daoist cultivation: the Shangqing Perfected Being and the higher Jade Purity Sage.

First, the Shangqing Perfected Being:

• Cultivation method: Must complete the "Nine Transformations" (nine major stages of practice), observe three hundred major precepts, and accumulate eight thousand virtuous deeds
• Additionally masters the "Three Grades of True Dao" (three advanced cultivation methods)
• Rewards upon attainment: Granted a seven-colored tally (symbol of authority), rides a flying cloud chariot (immortal vehicle) escorted by hosts of immortals, with phoenix-drawn carriages and sixty thousand jade attendants
• Dwelling place: Resides in the Shangqing realm above the Taiji (Supreme Ultimate), under the jurisdiction of the Great Dao Lord of Jade Dawn (high-ranking deity)

The superior Jade Purity Sage has stricter requirements:

• Must likewise complete Nine Transformations and observe three hundred precepts, but needs to accumulate ten thousand virtuous deeds
• Must cultivate the "Supreme Dao" and "Three Grades of True Scriptures"
• Rewards: Granted a nine-colored tally, rides tri-colored clouds (higher-grade immortal clouds), escorted by ten thousand spirits with dragon-tiger chariots and ninety thousand jade attendants
• Attained state: Equal in status to numerous sages, merges completely with the Dao, can freely transform between Qi (vital energy) and human form
• Dwelling place: Resides in the Jade Purity realm's Seven Treasures Palace complex

The concluding exhortation:

The Three Supreme Deities (Celestial Worthy, Dao Lord, and Lord Lao) alternately instruct sentient beings, hoping mortals will:

1. Transform their fleshly bodies into indestructible diamond forms

2. Extend fleeting lifespans to match the legendary Great Chun tree

3. Ascend from mortal to immortal, then to Perfected Being, finally attaining sagehood

4. Ride dragons through the Great Void, liberate nine generations of ancestors, and gain countless years of life

Yet sadly, though people:

• Are born with innate Dao-nature
• They reject the fundamental Daoist principles of clarity and Wuwei (non-action)
• Chase worldly pleasures like oxen stuck in mud
• Sinking ever deeper—truly pitiful

Therefore, those with wisdom are urged to diligently cultivate and seek their own blessings.

(Note: The "Nine Transformations" and "Three Grades of True Dao" mentioned represent distinctive Daoist cultivation stages and methods, symbolizing systematic spiritual practice.)