《玄寶人鳥山經圖》

The White Jade Scripture of the Mystic Treasure Human-Bird Mountain: A Vernacular Interpretation

The Supreme Dao Ancestor (Taishang Daozu) reveals that in countless celestial realms exists the Human-Bird Mountain (Ren Niao Shan), a peak embodying both human and avian forms. Its towering cliffs and majestic grandeur defy description, housing within its depths a hall of mystic treasures where divine beings reside. Lush forests thrive here, home to rare birds, mythical beasts, exotic flora, and all manner of immortality-bestowing herbs, alongside the dew of eternal life—marvels too numerous to catalog, yet excessive discussion holds no merit for cultivation. True seekers of the Dao (the Way) must personally delve with sincere intent, for grasping even a fragment unveils the ten thousand things.

This scripture’s characters are formed from condensed sublime Qi (vital energy, 妙气结字), inscribed by sacred artisans and transmitted only to those of superior spiritual capacity. The script itself mirrors the mountain’s form, its wondrous vistas born from transformations of mystic Qi. Those with awakened wisdom may behold it with closed eyes; diligent study yields verifiable results in practice. When sublime Qi descends through cultivation, the physical body ascends. Through sustained refinement, the flesh transforms into a luminous form, soaring like a bird beyond the Three Realms (Desire, Form, and Formlessness), while the spirit (Shen) becomes a Perfected Being (Zhenren), entering the realms of the Three Pure Ones (Sanqing: Jade Clarity, Upper Clarity, and Supreme Clarity) to roam among the gods.

This mountain, collectively named "Human-Bird," serves as a gateway to Dao-realization and immortality—yet only the utterly sincere may approach its mysteries.

The Supreme Dao Ancestor further teaches that the Human-Bird Mountain’s essence is the primordial source of Heaven, Earth, and Humanity, the crucible where primordial Qi (Yuanqi) coalesces. Here, sages seek the Dao’s truth, and immortals gaze upon the divine. Devotees must serve with reverence, contemplate ceaselessly, heed its guidance, inscribe and wear its scripture, cultivate with vigor, and maintain unwavering focus to harmonize the Three Treasures (Jing, Qi, Shen). Thus, one undergoes a metamorphosis, becoming a "Seed of the Dao"—a being capable of teaching mortals, studying celestial arts within the mountain, and moving freely between worlds, unassailed even by demons. Such adepts command the spirits of the Five Sacred Peaks (Wuyue), harness the power of the Four Seas, follow the Three Pure Ones, and absorb the essence of sun and moon. To grasp its principles is to attain deathlessness; to practice diligently is to secure eternal life.

At the mountain’s summit dwells the Celestial King of Primordial Commencement (Yuanshi Tianwang), while its slopes teem with Perfected Immortals. Its numinous Qi gives rise to the Five-Colored Divine Water, called "Soul-Returning Nectar," which congeals into an aromatic resin known as "Thunder-Sandalwood Incense." When the Queen Mother of the West (Xiwangmu) first sought the Dao, she paid homage to the Celestial King here. After three millennia of cultivation, before returning to Kunlun Mountain, she and the King jointly carved colossal inscriptions—each character spanning ten feet—into the mountain’s void.

(Note: All specialized terms follow the provided glossary, with pinyin included parenthetically on first occurrence. The translation preserves the original’s structure, technical depth, and reverent tone while adapting classical idioms into natural English prose.)

This passage elucidates the cultivation methods and ritual essentials from the Mystical Treasure Scripture of the Human-Bird Mountain Diagram:

The Nine Elders Immortal Sovereign (a high-ranking Daoist celestial official) transmitted the diagram of Human-Bird Mountain to later practitioners. This diagram could be worn on the arm as a secret treasure scripture personally inscribed by the Celestial Emperor, appearing only once every century and exclusively transmitted to genuine Dao cultivators. A Daoist possessing this mountain diagram with its accompanying scripture could attain the Dao and become an immortal, freely roaming the Kunlun paradise. Reciting the scripture ten thousand times with diligent practice would prompt the Celestial Emperor to dispatch cloud chariots with feathered canopies (immortal vehicles) for ascension—without requiring elixir consumption or daoyin exercises (ancient health preservation techniques), as devoted cultivation naturally leads to celestial transcendence.

The Supreme Lord Laozi declared: Those who maintain purification and observe precepts for three months while practicing in quiet chambers will receive these sacred characters through immortal visitation. After receiving this transmission, secret adherence ensures swift achievement of the immortal path. Daoists wearing this diagram may command myriad spirits. Specifically, on three auspicious days—Jiazi of the first month, Renshen of the second month, and Wuzi of the third month (significant dates in Daoist tradition)—the mountain diagram should be engraved on a golden mirror for sacrificial rites (Daoist ceremonial offerings), with accompanying mantras carefully guarded. Should these dates not occur in a given year, the first encountered Jiazi day serves for three annual sacrifices.

Ritual requirements:

• Conducted outdoors under bright moonlight without altar construction, prepared in secrecy.
• Procedure:
• Lay a clean mat facing south, with a separate northern mat for bowing
• Place a nine-inch bright mirror at the center, covered by a purple-patterned canopy
• Wrap the mountain diagram in purple brocade and position it upright within the mirror
• Arrange three bowls of clear wine before the mirror, surrounded by incense, dried meat, dates, and other offerings
• Rinse the mouth, twirl incense, then close eyes and click teeth thrice before drumming to commence the furnace (standard ritual opening)
• Twirl incense again while visualizing the Supreme Great Dao, Ten Directional Celestial Worthies, Primal Beginning True King, and the Great Emperor of Primordial Qi who generates spirits from Human-Bird Mountain descending on clouds
• Silently recite one’s name to reverently invite the immortals, expressing the intention to present offerings at this auspicious hour

The entire ritual emphasizes purity and secrecy, employing visualization and sacrifice to commune with the celestial realm—a quintessential meditation practice of the Shangqing (Highest Clarity) Daoist tradition.

This passage documents a Daoist ritual practice, detailing the complete procedure for paying homage to the deities of "Mount Reniao" (Human-Bird Mountain):

First, the practitioner must kneel in devout prostration (performing the threefold bowing ritual), closing the eyes to focus the spirit (Shen) while awaiting the descent of the deities. After maintaining stillness for a period, the practitioner then offers three ceremonial libations of wine. While remaining kneeling, one declares their full name and addresses the supreme divinities: the Great Dao of the Most High (Taishang dadao), the Celestial Worthies of the Ten Directions, the True King of Primordial Commencement (Yuanshi zhenwang), and the Great Emperor Lord of Primordial Qi (Yuanqi shengshen taidijun) who generates the divine essence of Mount Reniao. The practitioner expresses both joy and reverence at this divine encounter, praying to attain the Dao through study, achieve immortality through cultivation, and receive the blessings of spiritual powers (shentong) and eternal life.

After completing three rounds of libations and three recitations of prayers, the practitioner performs the threefold incense offering ritual. Then comes the ceremonial sending-off of the deities, during which gratitude is again expressed to all divine beings, with hopes for future reunion at the celestial palaces after attaining the Dao. The farewell also requires the threefold bowing ritual.

Upon concluding the ceremony, the wine is poured as an offering around the ritual space before dismantling the altar in proper sequence. Fellow practitioners may share the sacrificial offerings in private quarters, but strictly forbidden from distributing them to unqualified persons. Married couples practicing together must equally observe this prohibition, as violation constitutes a serious taboo.

The latter part of the scripture reveals esoteric cultivation methods: After maintaining pure fasting and abstinence for one thousand days, the practitioner must paint the mountain's sacred diagram with cinnabar on thin paper (measuring three to five inches). Facing the divine direction, one swallows the "Jade Pond Spring" (possibly referring to an elixir) while contemplating the diagram. Consuming it once grants longevity without death, twice confers the ability to fly as an immortal, and three times elevates one to the ranks of celestial beings. The mountain diagram must be carried on one's person for two years, with morning and evening scripture recitations, continuing the practice on auspicious days. After completing the thousand-day cultivation, the adept gains freedom to travel all sacred mountains, summoning the deities of the Five Peaks and Four Seas to pay homage.

This passage describes a wondrous celestial mountain in the Daoist tradition—the Mountain of Human-Birds. The mountain bears seven distinct names: Mount Sumeru, the Mountain of Mystic Gardens, the Mountain of Earth's Golden Roots, the Mountain of Primordial Subtlety, the Mountain of the Cavern of Primordial Qi, the Mountain of Divine Transformations and Heavenly Visions, yet it is collectively known as the "Mystic Mirror."

This mountain towers beyond measure, existing in harmony with the Dao itself. Within its vast expanse spanning 360 billion li, it contains 2.4 million celestial gates. Both inside and outside, there are spontaneously formed palaces of the Seven Treasures where immortals dwell and perfected beings rest. The celestial court of the Primordial Heavenly King (one of Daoism's supreme deities) resides upon its peaks, alongside divine abodes like the Palace of the Celestial Emperor and the Chamber of the Great Thearch. The Perfected Ones of Highest Clarity traverse its realms without cease.

The mountain naturally produces the Golden Liquor Reverted Elixir (a Daoist longevity elixir) and seven kinds of numinous incense. These fragrances diffuse spontaneously without burning, carrying against the wind for seven thousand li—those who inhale them gain immortality. Sacred trees such as the Precious Toon Forest and trees of gold and jade illuminate the mountain, their radiance rivaling the sun and moon. Eight kinds of celestial music arise naturally from its slopes.

Divine creatures roam its forests—golden-winged phoenixes, rocs, vermilion birds, sacred dragons, qilin, and lions—while mythical fish like the giant kun swim in its jade pools. These marvels defy complete description.

Within the mountain, eleven spontaneously formed celestial characters exist, their esoteric formulas requiring oral transmission from a master. Outside, 244 characters float in the void (124 to the left, 120 to the right), to be recited with focused intent—though their true secrets still demand a master's guidance.

The passage concludes by noting that any practitioner who cultivates on this mountain will ascend to the Three Pure Realms (Daoism's highest celestial abode) within seven to nine years.