--- title: "七域修真證品圖 – English Interpretation | Daozang" url: "https://daozang.app/en/text/KR5b0117/" canonical: "https://daozang.app/en/text/KR5b0117/" lang: "en" source: "Kanripo 漢籍リポジトリ（京都大学）" license: "CC BY-SA 4.0" --- # 《七域修真證品圖》 Dongxuan 洞玄部 · 1 volumes · 2,595 characters ## Vol. 1 二圖同卷國五 七域修眞證品圖 玄覽人鳥山經圖七域修眞證品圖黄帝燕居之暇登啓明之臺六聖侍焉天老力牧大鴻太山稽隰朋張若語以無爲之道長生修眞之要黄帝曰若謁紫府君於青丘寗先生於青城太和君於炎洲天眞皇人於峨嵋問五牙三一之㫖飛升長生之妙力而行之未能盡解且人之受生形骸血肉塊然之有也道之爲用虚無冲澹泊然之無也以有質之礙證無形之道其可得乎天老對曰天地萬物順道之化自無而生有人倫飛走得道之用自有而歸無由反掌耳苟能修之得道之要自精而爲神自神而爲氣氣與道合雖形骸骨肉之礙山川河海之大騰而舉之變而化之無所不可也無所不能也天老謂黄帝曰世人者道之子禀氣而生分形而治其生也天與其神地與其精道與其氣三者相得而人乃生旣得其身當保其氣愛其精存其神三者相得乃可長生世人不知身從道生棄本逐末自求於死迷之甚矣修道之法從凡至聖升降七域一域所修凡萬四千法七域之中九萬八千修道之門户登眞之徑路皆在勤而能久可𦤺升天矣太上道君道㖟曰學道者有九患皆人之大病若審知患病則仙可得矣九患者一患有其志而無其時二患有其時而無其犮三患有其犮 **Interpretation** 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. 而無其志四患有其志而無其師五患有其師而不學六患能學之而不勤七患能勤而不能守道八患能守道而志不固九患能固其志而不能久故曰常人者千而知道者一知道者千而修道者一修道者千而專精者一專精者千而勤久者一修而勤久道可冀矣若少而好道一志不移水火不能懼其心榮華不能惑其志修眞抱素久則遇師不患無也如此則不須友而成亦不須感而動也此學仙之廣要言也修道之士思而勤之修道證報品儀條列如左 仙道有八素眞經太上隱書 九眞中經黄老袐言 太清上經變化七十四方 除六天之文三天正法 黄氣陽精藏天隱月 三元布經道眞之圖 黄素神方四十四訣 黄書赤界長生之要 赤丹金精石鏡水母 青要紫書金根衆文 玉精眞訣三九素語 石精金光藏景録形 丹景道精隱地八術 白簡青籙得道之名 紫虚炎光夜照神燭 七變神法七轉之經 大洞眞經三十九章 太丹隱書八禀十訣 天關三圖七星移度 九丹變化胎精中記 九赤斑符封山遯海 金液神丹太極隱芝 九轉神丹服之化爲白鶴 天皇象符以合元氣 白羽紫蓋以遊五嶽 三皇之文以召天地神靈 玉珮金璫以登太極 神虎之符以威六天 流金之鈴以攝鬼神 **Interpretation** 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. 素奏丹符以召六甲 金眞玉光以映天下 八景之轝以遊行上清 飛行之羽以超虚躡空 紫繡毛帔丹書飛帬 白羽黒翮以翔八方 翠羽華衣金鈴青帶 曲晨飛蓋御之體自飛 三十七色之節以給仙人道君曰仙道之妙皆有方也能盡此道便爲九宫眞人不但登仙而巳然道之多方各備則可知矣人生於世不知道者與草木無殊與禽獸無異謂之凡人凡人之中有了然覺悟知有大道起心修學欲求度世者謂之道人亦謂之行人也第一初果洞宫仙人(十七洞/天之宫)學道之中初修下品洞宫九轉仙行一者可從二者閉塞三者度生四者勸助五者布施六者大願七者身慈八者口慈九者心慈如上九行修之不缺仍具百八十戒有千二百善功兼修太清經位爲名山洞宫仙人給玉童玉女一百二十人其所居在地中十洞三十六洞五嶽名山洞府之中自有日月分精金樓玉堂仙宫莫不畢具焉 第二次果名山之上虚宫地眞人(隱/玄) (虚宫曜眞虚宫音華虚宫華陽虚宫/幽墟虚宫小有虚宫極眞虚宫總眞) (虚宫九宣虚宫大/有虚宫十大洞天)山上虚宫仙人初修九轉眞行一者善救二者不恃三者不爭四者不欲五者不有六者不積七者體一八者自知九者處上巳上有 **Interpretation** 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. 九行修之不缺仍具二百四十戒有二千善功兼修太清經位爲五嶽名山上虚宫地眞人給玉童玉女五百人其宫闕在五嶽名山之上玄虚之中凝雲結氣化爲宫闕曹府所治僉然畢具 第三次果爲九宫眞人(青元宫碧落/宫始丹宫太) (玄宫大福堂宫少陰宫太丹/宫中黄宫始素宮太素宫)九宫仙人初修前兩種九轉之行或修仙行或修眞行九轉不缺行三百大戒有三千善功兼修靈寳之經者位爲九宫眞人在五嶽虗宫之上太空之中分有九位位綂一方得九宫仙人者執三色之節諸仙侍從給玉童玉女三千人 第四次果證位爲太清上仙(三元宫/太赤天) (太清境太清/宫丹臺紫閣)太清上仙初修前九轉之行有四千善功兼修中品眞道不備者位爲太清上仙其宫在太清境中太上老君所治得太清上仙者賜五色之節駕龍輿飛煙羣仙導從給玉童玉女一萬人 第五太極眞人果位(三華府靈宫太/極宫藥珠宫七) (映/臺)太極眞人修前九轉之行及三百戒有六千善功蒹修上品眞道不備者位爲太極眞人賜紫毛之節衆神導從給玉童玉女三萬人其宫闕在太清之上上清之下老君所治 第六果位爲上清眞人(青珠宫清微/天上清境明) (光宫太/華宫) **Interpretation** 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. 上清眞人修前九轉兼三百大戒有八千善功兼修三品眞道者位爲上清眞人賜七色之節乗飛雲丹輿羣仙導從鸞鳯驂軒給玉童玉女六萬人其所理在太極之上上清之境太上玉晨大道君之所治也 第七極果爲玉清聖人(東華宫眞北/宫玉京金闕) (清微天紫微宫玉清境七寶/臺大有宫西靈宫南極宫)玉清聖人初修前九轉之行及三百衆戒有一萬善功兼修太上之道及三品眞經者位爲玉清聖人賜九色之節乗三素之雲萬靈導從龍虎驂軒駕紫雲飛軿十二瓊輪給玉童玉女九萬人證種高尊與衆聖齊位非言象所及與道混體洞入自然消則爲氣息則爲人者也後序曰天尊之好生甚矣道君之垂教廣矣老君之度人至矣三聖輪化拯擢昏迷皆欲使全肉血之形比金石之永延朝菌之命齊大椿之年自凡而登仙自仙而登眞自眞而證聖馳騁龍駕遨遊太虚拔九祖於幽隂享遐齡於億劫而世人禀道之氣從道而生厭清虚恬澹之宗逐勞役繁華之境猶如牛馬引重趣泥不能自出轉増陷没豈不痛哉所願上士勤行自求多福也 **Interpretation** 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.) 七域修眞證品圖 --- 原文底本：Kanripo 漢籍リポジトリ（京都大学），CC BY-SA 4.0。 Source text: Kanripo Chinese Classics Repository (Kyoto University), CC BY-SA 4.0. 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