《上方大洞真元妙經圖》

The Illustrated Scripture of the Supreme Cavern's True Origin (Shangfang Dadong Zhenyuan Miaojing Tu) in Vernacular Interpretation:

This scripture records stories from the legendary era of Emperor Yao, when commoners sought wisdom from immortal sages. One asked: "Might we hear the principles of the Great Cavern's True Origin (referring to the fundamental truth of the cosmos)?" The immortal replied: "How could ordinary people fully comprehend this? Yet I shall share what I know for your own realization."

The immortal explained: "Great" signifies the Dao, while "Cavern" means perfect penetration. The boundless Dao operates through pure unitary Yang Qi—an inexhaustible, omnipresent breath that forms the root of all things. Those who preserve this root may cultivate immortality. Moved by their sincerity, the immortal resolved to expound essential teachings, clarify profound mysteries, and synthesize wisdom from various classics to illuminate the True Origin's Dao for all.

Accompanied by twelve cosmological diagrams, the scripture resembles the ancient musician Shi Kuang tuning his bell for worthy listeners—these illustrations await comprehension by destined practitioners in later ages.

[Diagram of Void and Spontaneity]

Depicting Dao's essence: without beginning or end, neither bright above nor dark below, continuous yet nameless, ultimately returning to void. This is formless form, imageless image—called "the indistinct." Meeting it reveals no head; following it shows no tail. Grasping the eternal Dao enables mastery of present reality. Understanding primordial origins means comprehending Dao's framework. As humans emulate Earth, Earth emulates Heaven, Heaven emulates Dao, and Dao emulates spontaneity—this is the realm of void-nature. The scripture states "non-non" is Dao, supremely mysterious. Without aligning with void-spontaneity, humans cannot truly exist.

Verse says: Within the Supreme Void (Taixu) naturally dwells the Dao, generating primal Qi (original energy) that transforms all things. Infinite changes form Heaven-Earth; the dragon-horse's chart and spirit-turtle's texts (legendary celestial revelations) transmit orthodox truth. These bear no relation to self-proclaimed "Celestial Sovereigns" who arbitrarily mark the void or scribble cloud-script (Daoist talismanic writing).

[Diagram of Dao's Mysterious Indistinctness]

Dao is numinous and wondrous—apparently empty yet containing true essence, spiritually subtle yet formless. Neither approach nor distance permits comprehension; neither concealment nor manifestation allows coercion. Unknowable why it is thus, or why not thus. Ceaselessly generative, it's therefore called Dao. Master Valley Child (a cultivator) said: "I would abandon words to observe Dao's subtleties." Laozi said: "This Dao—so indistinct! Within indistinction appears form; within indistinction exists substance—profound and obscure indeed..."

This scripture expounds the core principles of Daoist cultivation and cosmogony, interpreted in modern terms as follows:

The essence within is profoundly authentic, existing from ancient times to the present. Its fundamental nature never perishes and can reveal the origins of all things. All phenomena under heaven arise from "being" (you), yet "being" itself originates from "non-being" (wu). Within this indistinct, seemingly existent yet non-existent state (huanghuang huhu) lies the creative breath of life. From "non-being" first emerges Qi (vital energy), which then transforms into myriad beings—among which humans are the most precious. Those who cultivate the Dao may attain longevity.

The text cites examples like the Yellow Emperor (Xuanhou) who humbly sought the Dao on his knees, and Confucius (Kongfu) who said "hearing the Dao in the morning, one could die content in the evening," illustrating how ancient sages revered the Dao. The Perfected Warrior (Zhenjun) cultivated at Wudang Mountain for forty-two years before achieving immortality, demonstrating that practice requires the discipline symbolized by "tortoises and snakes swallowing black tin, heaven and earth nourishing cinnabar." Li Bai (Meng Zhexian) taught that immortality comes through "coagulating mercury and congealing lead" (Neidan terminology denoting the harmonization of yin-yang energies within), yet most people remain mired in heterodox paths, missing the essential method.

To become a celestial immortal, one must refine the Golden Elixir (Neidan). Only when form and spirit (xing-shen) both reach perfection can one grasp the mysteries of true primordial energy. Daoist cultivation values diligence—what seems distant is actually near at hand, ultimately leading to the Jade Halls of immortals. The Book of Changes states that following the great Dao brings smooth progress, and recluses (youren) who maintain correct practice will attain auspiciousness.

The latter section explains cosmogony:

The Taiji (Supreme Ultimate) is the origin of the universe, transcending time. The Book of Changes describes how Taiji generates the Two Modes (yin-yang), which produce the Four Symbols (seasons/cardinal directions), which in turn generate the Eight Trigrams (Bagua) that determine fortune and misfortune, thereby governing all affairs. All things contain the principles of Taiji, the Two Modes, and the Four Symbols. When these elements are present but not yet activated, it constitutes the state of Taiji—the fundamental basis of heaven, earth, and all creation.

Humans grow by receiving the authentic primordial Qi between heaven and earth; observing the human body reveals a microcosm of the universe. When Qi reaches its zenith, it transforms; through transformation comes penetration—this cyclical process constitutes the operation of the Dao. There exists a chaotic entity (referring to the Dao) that predates heaven and earth—silent, empty, yet eternally independent, cycling endlessly as the mother of all things under heaven. This represents the supreme state of the Dao.

(Note: The "tortoise and snake" symbolize the Dark Warrior of the north, while "black tin," "cinnabar," "mercury," and "lead" are Neidan terms representing different cultivation stages and internal energies.)

The Shangfang Dadong Zhenyuan Miaojing Tu (Illustrated Scripture of the Mysterious Primordial Truth from the Supreme Cavern) expounds on the profound mystery of the Dao and the relationship between Heaven, Earth, and humanity within the framework of Qi circulation:

The Dao stands supreme, encompassing qualities of clarity and turbidity, movement and stillness. Those who align with its true path generate spiritual luminosity (Shenming), while those who deviate face dissolution.

The Chart of the Three Mysterious Realms section elucidates:

The initial two yang lines of the Qian hexagram (representing Heaven) correspond to the Kunyuan principle (Earth's origin), where turbid Qi condenses to form the physical earth. The third and fourth yang lines embody the human primordial principle, where the Three Origins (Heaven, Earth, and Water Officials) gestate spiritual beings, with nine Qi streams coagulating into egg-shaped yellow-white forms. The fifth and top yang lines manifest the Qianyuan principle, where clear Qi ascends to form the celestial dome. Heaven envelops Earth while Earth resides within Heaven's embrace, both suspended by the Great Qi—the temporal energy flow. Though vast, both remain within the Dao's transformative nurturing. The primordial Qi's miraculous transformations generate humanity, completing the triad of Heaven-Earth-Humanity. All things originate from Qian-Kun (Yin-Yang) interactions, upon which ancient sages established benevolent laws.

The Chart of Qi Circulation explains:

During primordial chaos, the undifferentiated Hunyuan Qi contained Yin-Yang potential. After Taiji's differentiation, the Three Powers (Heaven-Earth-Humanity) emerged to proliferate all beings. Human physiology perfectly follows Qi numerical patterns. The supreme Brahma Qi permeates the cosmos, embracing all phenomena. Since the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) initiated creation, all growth obeys Qi circulation laws—even practitioners cannot contravene these principles: the body's nine orifices and limbs interconnect with celestial Qi through three Yin and three Yang channels in each extremity (detailed in the Yellow Emperor's Inner Canon). The scripture emphasizes seasonal dietary harmony as health's foundation. Annual climate follows the Five Movements (Wood-Fire-Earth-Metal-Water phases) and Six Qi (wind-heat-dampness-dryness-cold), governed by the "Heavenly Director" (first half-year dominant Qi) and "Earthly Spring" (second half-year dominant Qi) cyclical patterns.

This scripture explains the correspondence between the "Five Movements and Six Qi" (Wuyun Liuqi) in Daoist cultivation and the human internal organs, as well as how seasonal qi variations guide spiritual practice:

Beginning around the Day of Jiazi near the Great Cold solar term, the first qi phase commences (Jueyin Wind-Wood qi). This wind energy dominates celestial phenomena during Snake and Pig years, influences terrestrial qi during Tiger and Monkey years, and serves as supplementary qi in the remaining eight years. It affects the left side of the body and the liver-gallbladder system, easily triggering anger which harms the Three Hun (Daoism holds that humans possess three ethereal souls and seven corporeal souls). Thus practitioners should see through life's illusions and attain longevity through cultivating the Yang Spirit (Yuanshen).

At the Spring Equinox enters the second phase (Shaoyin Sovereign Fire qi). This heat dominates celestial phenomena in Rat and Horse years, influencing terrestrial qi during Rabbit and Rooster years. It acts upon the left cun pulse and the heart-small intestine system, easily generating excessive joy that depletes vital essence. True adepts remain unattached to material forms, comprehending the Dao through emptiness.

During Grain Full arrives the third phase (Taiyin Damp-Earth qi), dominating celestial phenomena in Ox and Goat years while influencing terrestrial qi during Dragon and Dog years. This qi affects the right chi pulse and the life gate/triple burner system, easily producing fear that drains qi-blood. The awakened perceive the impermanence of gathering and scattering, transcending material constraints to reach wuwei.

At Great Heat begins the fourth phase (Shaoyang Minister Fire qi), dominating celestial phenomena in Tiger and Monkey years while influencing terrestrial qi during Snake and Pig years. It operates through the right guan pulse and spleen-stomach system, easily causing excessive contemplation that harms the body. Those who attain the Dao see through sensory illusions, abandoning desires to cultivate wisdom.

The Autumn Equinox brings the fifth phase (Yangming Dry-Metal qi), dominating celestial phenomena in Rabbit and Rooster years while influencing terrestrial qi during Rat and Horse years. This qi affects the right cun pulse and lung-large intestine system, easily generating sorrow that damages the Seven Po. Cultivators perceive worldly emptiness while maintaining inner clarity.

Finally, Lesser Snow introduces the last phase (Taiyang Cold-Water qi), dominating celestial phenomena in Dragon and Dog years while influencing terrestrial qi during Ox and Goat years.

This scripture primarily discusses the connection between the human body and the Qi (vital energy) of heaven and earth, along with essential techniques for Daoist cultivation and health preservation:

The left kidney and bladder correspond to the "intermediate Qi" of the You year (the eighth Earthly Branch). The emotion of fear damages kidney Jing (essence), which practitioners must be particularly mindful of. Cultivators should accumulate virtuous deeds in the human realm (myriad practices) while recording merits in the celestial realm (thousand virtues). The movement of heaven and earth's Qi follows seasonal cycles, with each season's dominant Qi governing sixty days—the same principle applies to yearly and daily calculations.

Though the human body has physical limits (finite hundred bones), the mysterious Qi (the singular Xuan Qi) is boundless. Practitioners must guide this infinite Qi to nourish their finite form—Qi acts as the master (host), while the physical body serves as the guest; only their harmonious union enables life nourishment and longevity. Following celestial patterns brings life, while opposing Qi movements leads to demise. The scripture reminds people to transcend attachments to wealth, status, and mortality, treasuring instead the opportunity for spiritual practice.

At the crown of the head lies a crucial point called the "Celestial Center Acupoint": above it receives heavenly Qi's governance, below it responds to earthly Qi's influence, while the middle serves as the convergence point for human Qi. Heaven and earth's Qi divides into six types (yin, yang, wind, rain, darkness, brightness) corresponding to the four seasons and Five Phases (Wood, Fire, Earth, Metal, Water). For instance, triple yin represents emptiness, triple yang signifies fullness; wind belongs to the Xun trigram, rain to the Kan trigram; darkness indicates waxing yin energy, while brightness shows waning yang energy.

Among the twenty-four solar terms: spring contains three seasonal nodes (Beginning of Spring, Awakening of Insects, Pure Brightness) and two mid-season periods (Spring Equinox, Grain Rain); summer follows the same pattern. Each season's conclusion features eighteen days governed by earth Qi (earth permeates all seasons). Only elevated adepts (high-minded scholars) can fully comprehend these cyclical transformations of Qi, though ordinary people may prolong their lives by aligning with them.

This passage elucidates essential principles for nurturing life and cultivating the Dao. The core teaching states that violating natural laws leads to shortened lifespan, advising practitioners to avoid extreme environments—whether excessively cold, hot, damp, or dry—and instead harmonize with celestial patterns to preserve primordial Qi (vital energy). Human primordial Qi is notoriously difficult to accumulate yet alarmingly easy to dissipate, with the key to its preservation lying in the "Four Qi Regulation of Shen" theory (referring to seasonal cultivation methods for spring, summer, autumn and winter).

Thus, Dao-realized sages synchronize with heaven and earth's energetic rhythms, relinquishing the Seven Emotions (joy, anger, sorrow, fear, love, aversion, and desire) to attain longevity. The scripture clarifies that while these seven innate emotional responses define ordinary people enslaved by their passions, true sages master them through restraint. Those aspiring to practice the "Great Cavern of True Origin" (Dongzhen, an advanced Neidan technique) must completely eliminate such emotional disturbances while skillfully avoiding Yin-Yang imbalances. Only through this dual purification can one approach the Dao, transcend the cycle of birth and death, and attain the carefree realm of ultimate liberation. How could such supreme bliss ever be neglected?

(Note: "Great Cavern of True Origin" represents a foundational Shangqing (Highest Clarity) text describing union with the Dao through cultivation; "Four Qi Regulation of Shen" originates from the Yellow Emperor's Inner Canon, detailing seasonal harmonization of body and mind.)