《太上黃籙齋儀》Vol. 52

This passage documents the detailed procedures of the "Scripture Recitation" segment in the Yellow Register Purification Ritual (a Daoist rite for the salvation of deceased souls) compiled by Du Guangting during the Tang Dynasty. At the commencement of the ceremony, all participating Daoist priests don specific ritual attire: the presiding master wears the Primordial Crown (symbolizing the headdress of the Celestial Worthy of Primordial Beginning), a yellow skirt, purple ritual robe, and multicolored cloud-patterned cape, while assisting officials wear regular ceremonial garments.

The assembly stands in orderly formation before the presiding master as the Qing-stone player (the priest responsible for the ritual chime) leads the chanting, reminding participants to collect their spirits and devoutly take refuge in the Three Treasures of Dao (the Way), scriptures, and masters (the highest objects of veneration in Daoism). This is followed by the incense offering ceremony, where secret incantations are recited to beseech the fragrant smoke to reach the Nine Heavens, carried by golden boys and jade maidens to convey petitions to the celestial court.

The ritual involves threefold refuge ceremonies: first taking refuge in the "Treasure of Dao," praying that all beings may turn toward the Way; second taking refuge in the "Treasure of Scriptures," praying that all beings may comprehend the classics; and third taking refuge in the "Treasure of Masters," praying that all beings may practice without hindrance. After the prostrations, participants sit upright and begin chanting the "Eulogy of Karmic Destiny," reflecting on humanity's folly in clinging to immediate concerns while neglecting karmic consequences.

The ceremony culminates in silent meditation, where the presiding master closes his eyes for visualization practice (mingxiang), contemplating himself immersed in azure, yellow, and white light. When reciting Lingbao scriptures, specific dignified postures must be maintained. The entire ritual emphasizes internal and external purity with focused intention, employing scripture recitation and visualization to commune with deities and deliver deceased souls.

This scripture describes the specific visualization (cunsi) and incantation practices performed by Daoist priests during the Yellow Register Purification Ritual (Huanglu zhaiyi) – a ceremony for the salvation of deceased souls.

The priest visualizes himself enveloped in tri-colored clouds, guarded by the Four Divine Beasts representing the cardinal directions: the Azure Dragon (Qinglong) to the left, the White Tiger (Baihu) to the right, the Vermilion Bird (Zhuque) in front, and the Dark Warrior (Xuanwu) behind. The sun, moon, and Five Planets (representing the Five Phases: Wood, Fire, Earth, Metal, Water) illuminate the surroundings, while celestial officials stand arrayed within the ritual altar. A radiant halo resembling the sun appears, at which point the priest swallows saliva three times, lightly taps his teeth (kouchi) three times, and silently recites an incantation.

The incantation conveys: The Dao is supremely empty and tranquil, transcending time and space, profoundly mysterious and unfathomable. Once one enters the Dao, they transcend the cycle of life and death, becoming as pure and liberated as a lotus flower. Compassionate hearts dissolve worldly suffering. The Perfected (Zhenren, those who have attained the Dao) possess supreme virtue (De), achieving immortality across lifetimes.

When reciting scriptures like the Daode Jing, the priest visualizes Lord Lao (Taishang Laojun), Perfected Yin (Yin Xi, disciple of Laozi), and Master Heshang (a Han Dynasty recluse), tapping his teeth 36 times and swallowing saliva 36 times. Simultaneously, he visualizes: the Azure Dragon to his left, the White Tiger to his right, the Vermilion Bird before him, and the Dark Warrior behind him; beneath his feet rests the Eight Trigrams (Bagua) Divine Turtle, guarded by 36 lions; above his head shines the Big Dipper (Seven Stars); the Five Viscera emit five-colored Qi, his body covered in intricate patterns; the Three-One Deities (Sanyi zunshen, important Daoist deities) arrive with celestial armies, accompanied by jade maidens and youths for protection.

Next, another incantation is recited, praising the supreme Dao and describing the Perfected dwelling in palaces of seven treasures—pure, upright, and soaring on purple clouds, illuminated by the sun and moon. They liberate seven generations of ancestors, ascending them to heaven, ensuring each generation cultivates the Dao and virtue (De).

When reciting the Duren Jing (Scripture of Salvation), the priest faces east, taps his teeth 32 times, bows to heaven 32 times, and closes his eyes in contemplation. He visualizes himself seated within azure, yellow, and white clouds, immersed in profound darkness, surrounded by divine beasts like the Azure Dragon and White Tiger, as well as lions and white cranes. The sun and moon shine upon him, filling the chamber with light. Finally, he chants an incantation summoning 32 guardian spirits—such as merit officials (gongcao), golden youths, and jade maidens—from within his body, reporting today’s ritual merits and praying for the salvation of the deceased.

This passage describes the scripture recitation segment within the Taoist Yellow Register Retreat (Huanglu Zhai) – a grand purification ritual for the salvation of departed souls. When practitioners face east to chant the scriptures, they must first engage in visualization (cunxiang) of the sacred titles of celestial venerables, including the Supreme Venerable of the Void (Xu Huang Tianzun) and other Taoist deities.

The text begins by extolling the sanctity of the Three Caverns (Sandong) scriptures – Taoism's three canonical systems. These classics contain the profound mysteries of heaven and earth, embodying the laws governing celestial movements and spiritual transformations, while serving as bridges for mortals to attain transcendence. Reciting these texts enables ascension to immortal realms, and even listeners gain liberation.

The subsequent passage details the ritual procedure: A disciple (designated as "so-and-so") prepares silk offerings, oil lamps, incense, and flowers according to the Lingbao Scripture of Abbreviated Texts (Lingbao Jianwen) standard to conduct the multi-day Yellow Register Retreat. The ceremony involves nine daily periods of ritual practice (Jiushi Xingdao) and nine scripture recitation cycles (Jiushi Zhuanjing). When the scriptures are unfurled and chanted, the sound ascends to the Three Pure Realms (Sanqing) – the Jade, Upper, and Grand Clarity celestial domains. Golden Boys and Jade Maidens (immortal attendants) record the scriptures in midair, aiding in karmic purification and merit accumulation.

The passage concludes with threefold "Hearing the Scriptures" vows: May all beings eliminate transgressions and cultivate virtuous roots upon hearing the classics; deeply comprehend Taoist teachings with devout faith; and permanently break free from delusions to return to the true Dao. These elements manifest Taoism's salvational function through scripture recitation rituals – delivering departed souls and benefiting the living.

This scripture describes multiple essential aspects of Daoist cultivation. It begins with the "Praises of the Seven Perfected" (eulogies for seven accomplished Daoist adepts), advising practitioners to maintain childlike purity free from distractions. During the practice of "tooth-tapping and visualization" (a cultivation method), one should imagine dwelling in the Golden Flower Palace.

The text emphasizes the profound mystery and formlessness of the Supreme Dao (Taishang Dadao), stating that sincere devotion alone can lead to immortality. The true Dao exists eternally, transcending life and death. Practitioners must sever worldly desires, maintain mental tranquility, and enter a state of sublime emptiness. Seeking the Dao should be as urgent as craving food when hungry, with determination as firm as metal and stone.

Cultivation practices include: the Six Perfections (six practices including charity and precepts), purification through fasting, and breath regulation (Qi-nurturing techniques). Upon attaining the Dao, one may wander freely in celestial realms, dwell on Mount Jade Capital (a Daoist paradise), and partake of immortal fruits. The heavenly realm features wondrous scenes with celestial music, ritual drums, and gatherings of immortals.

The scripture teaches that studying the Dao requires revering teachers as one would honor parents, with unceasing diligence day and night. Accumulating merit is likened to planting trees to form a forest or piling earth to build a mountain. It particularly stresses combining the "Way of Non-Action" (Wuwei) with virtuous deeds, as wisdom can transcend suffering. Human destiny is determined by past merits, making timely accumulation of virtuous deeds essential.

Finally, it references the "Chapter on Wisdom" (Zhihui Pian), explaining that transcending worldly attachments requires genuine virtue (De). True cultivators resemble lotuses in deep pools, remaining aloof from mundane concerns. Good and evil inevitably receive corresponding retribution—this is the eternal principle unchanged since antiquity.

Practitioners who follow the true teachings of the Dao understand that the key to cultivation lies in forgetting both worldly things and the self—this is the highest wisdom. The supreme Taiji Zhenren (one of Daoism's highest deities) rides a nine-dragon treasure chariot, his jeweled canopy like clouds, his jade wheels turning as he traverses the Nine Heavens.

In the immortal realms, celestial youths holding golden lotuses present the Dongxuan Zhenjing (Scripture of Mysterious Caverns), while ethereal incense smoke carries divine music that ascends to the heavenly spheres. The chime of jade pendants rings like crystalline bells as immortals soar beyond the Purple Empyrean Heaven (one of the highest of Daoism's Thirty-Six Heavens), upholding cosmic order while wandering freely in the most profound mysteries. To them, ten thousand years of tribulation are but last night’s dream, and a thousand years pass like the blink of dawn.

Towering immortal mountains wreathed in auspicious clouds stand where sages pluck branches from sacred trees. Incense rises effortlessly, ascending celestial stairways. Spirit banners flutter in the wind, scattering deluded thoughts. Only by relinquishing cunning intellect can one merge with the great Dao—serenity and wuwei (non-action) are the highest state. (This passage aligns with records from the Jinlu Zhaiji ritual texts.)

The Xiaoxue Xianzan (Hymns for Novice Immortals) states: Cultivation requires timely action and strict discipline to tame the restless mind. When the heart is at peace and filled with upright Qi, the path to immortality will naturally reveal itself. Without faith in the Dao’s true teachings, even retreating to mountain forests is futile. (These hymns are often chanted during flower-scattering rituals before the altar of the Mystic Master.)

The Left Immortal Duke of Taiji (a key Daoist immortal) explains: These eight hymns of truth are golden words spoken by the Supreme Taiji Zhenren, recited repeatedly by the immortals. Originally hidden in the Jade Chambers of the Golden Palace in the heavens, they should only be transmitted to sincere practitioners of the Lingbao Zhaifa (a major Daoist purification ritual) and must never be disclosed to the frivolous or shallow.

The Taiji Zhenren adds: When the jade maidens and youths who attend the scriptures hear these hymns, they rejoice and extend their protection to those who chant them. These praises should be used in formal liturgical ceremonies, though silent recitation is also fitting for those in deep meditation—these are the secret methods of the celestial immortals, containing the profound sounds of cultivation and realization. (From Lingbao Xuandu Yujing Shan Jing, Scroll 3.)

The Celestial Worthy (Daoism's supreme deity) reveals: The scriptures are my legacy, guiding lost beings to awaken the supreme Dao-mind. Enlightenment arises from the Dao’s intent, and through enlightenment, true realization is attained. All sages achieved the Dao by practicing these scriptures. Yuanshi Tianzun (the primordial highest deity) first transformed the Three Qi (primal forms of primordial energy), creating the Three Pure Realms: the initial Qingwei Heaven, the Jade Pure Realm, manifested by the Lord of Celestial Treasure. In the cosmic dawn of the Dragon Han Kalpa (the universe’s inception), I appeared there as the Formless Celestial Worthy, transmitting the Twelve Sections of Dongzhen Treasure Scriptures to instruct the Nine Sages of Heaven. I am also revered as the Mystic Master of Ten Thousand Heavens and the Supreme King of Dharma. These scriptures have endured for 99,999 billion years.

This scripture recounts the origins and didactic functions of the Daoist "Three Caverns" (Sanqing) classics—the Dongzhen (Cavern of Perfection), Dongxuan (Cavern of Mystery), and Dongshen (Cavern of Spirit) scriptures. The narrative unfolds in three layers:

The first layer describes how primordial Qi (Yuanqi, the primal vital energy) transformed into the Shangqing realm (one of the Three Pure Heavens), governed by the Lingbao Sovereign. During the Yankang cosmic cycle, the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) transmitted twelve volumes of the Dongxuan Lingbao Zhenjing (Perfect Scripture of the Cavern of Mystery and Numinous Treasure) in this celestial realm to instruct the Nine Perfected Ones of heaven, who were also called "Healers of the Three Realms." These scriptures circulated for 888,888,888,000 years.

The second layer explains how mysterious Qi (Xuanqi) transformed into the Tai Chi Heaven (the Great Red Heaven, or Taiqing realm), governed by the Shenbao Sovereign. During the Chiming cosmic cycle, the Brahma-Formed Celestial Worthy (also known as the Perfected One Who Observes the World) transmitted twelve volumes of the Dongshen Jing (Scripture of the Cavern of Spirit) to instruct the Nine Immortals of heaven, referred to as "Guides of the Ten Directions." These scriptures circulated for 777,777,777,000 years. Later, during the Kaihuang cosmic cycle, this figure was renamed the Sovereign of Emptiness (Xuhuang), who expounded the teachings of the Three Caverns in the Yuanyang Palace. When descending to the human world, he was called the Supreme Lord of the Dao (Taishang Daojun), and the scriptures circulated for 666,666,666,000 years.

The third layer describes the Shanghuang period (the highest phase), where the figure was universally recognized as the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun). In the Purple Tenuity Palace (Ziwei Gong), he widely disseminated scriptures and precepts to save sentient beings. The Three Caverns scriptures comprise thirty-six volumes, divided into three grades: the Dongzhen scriptures belong to the Great Vehicle (Mahayana), the Dongxuan scriptures to the Middle Vehicle, and the Dongshen scriptures to the Lesser Vehicle. These scriptures were naturally congealed from the flying primordial Qi of the pre-cosmic era, with their characters manifesting as jade letters in golden script, adorned with dragon patterns and phoenix seals—each character spanning ten feet and radiating light from eight corners. They instruct the heavens and circulate throughout the world.

The scripture further explains that, as time passed, human virtue gradually declined: when the Dongzhen scriptures first descended, people upheld virtue and guarded the Dao; when the Dongxuan scriptures descended, people began to stray from simplicity; and by the time the Dongshen scriptures descended, human hearts had grown shallow, no longer revering the true path, and lifespans shortened. In the Dharma-Ending Age, human morality decayed, the Three Caverns scriptures fell out of practice, worldly cunning arose, humans and ghosts intermingled, lifespans dwindled to less than a century, and death became rampant. Thus, the Celestial Worthy re-descended into the world and, according to the needs of the era, once again expounded the Three Caverns scriptures—sometimes in detail, sometimes in brief—to instruct humanity.

This scripture describes how the teachings of the Celestial Worthy of Primordial Beginning (the supreme deity in Daoism) spread throughout the human realm. The complete Daoist methods were originally preserved in the sacred realms of the Three Pure Ones (Sanqing) and the Four Brahma Heavens, accessible only to genuine practitioners. While various mountains, rivers, and grotto-heavens also contained cultivation methods, none were complete.

Thus, the Celestial Worthy of Primordial Beginning sent Laozi to manifest in the human world, establishing liturgical rites (Keyi) and precepts to save sentient beings. These teachings transcend geographical boundaries (whether foreign or Chinese) and social status (whether sage or commoner), spreading throughout the ten directions of the cosmos. Although the Three Caverns' true methods (the Dongzhen, Dongxuan, and Dongshen scriptures) have been transmitted to humanity, ordinary people, burdened by heavy karmic obstacles and ensnared in worldly attachments, remain estranged from the Dao (the Way). Instead, they cling to heterodox practices and false deities, ultimately descending into hell. Only those who sincerely cultivate the orthodox methods of the Three Caverns can attain the Dao and achieve immortality—whether through ascension in broad daylight, liberation through corpse-deliverance, or eternal life.

The scripture prophesies that in the future, when demonic teachings flourish, the world will suffer calamities such as war, disease, and famine, leading to the decline of nations and the displacement of people. Though these warnings may fall on deaf ears, the scripture still clarifies that the wondrous methods of the Three Caverns are divided into two categories: the true methods, which are eternal and unchanging principles, and the transformative methods, which are teachings recorded in writing and adapt to the changing times.

The transformative methods further manifest in five forms: The first consists of celestial scriptures formed from the soaring mystery of Qi (vital energy), written in cloud-seal script, naturally unfathomable and eternally preserved in the sacred realms of the Three Pure Ones. The second comprises spiritual texts and precious writings that circulate through the three realms and ten directions according to cosmic cycles. The third is inscribed on the gates and halls of celestial palaces for practitioners to recite. The fourth appears as rare and wondrous characters, intermittently visible in immortal mountains such as Fangzhang and Penglai. The fifth suggests that these teachings rise and decline in accordance with cosmic epochs.

This scripture passage primarily discusses the importance and classification of Daoist canonical texts. The Most High Lord of the Dao (one of the supreme deities in Daoism) addresses the Master of the Three Heavens (an honorific title for Celestial Master Zhang Daoling), saying: The teachings transmitted by the Heavenly Venerables encompass the profound scriptures of the Three Caverns (the three major divisions of Daoist scriptures). These celestial texts are written in cloud-seal dragon script (a sacred form of writing unique to Daoism), and though their content is vast and boundless, they can be categorized into twelve main types.

The first category consists of the Natural Primordial Texts—the most fundamental celestial scriptures written in phoenix-seal dragon script. They record the origin of heaven, earth, and all things, capable of summoning the immortals of the Nine Heavens, verifying celestial registers, subduing demons, and containing information about cosmic cycles and the sacred names of perfected beings.

The second category comprises Divine Talismans (Fulu), written in cloud-seal script. These possess the power to summon and control demons, subdue spirits, prolong life, and protect vitality.

The third category includes Precious Instructions, where celestial perfected beings explain the correct pronunciation and meaning of celestial script, elucidating the true principles of the Great Dao.

The fourth category consists of Numinous Charts, which depict the manifested forms and transformations of various sages, aiding practitioners in spiritual realization.

The fifth category contains Registers and Genealogies, documenting the names, transmission lineages, and celestial offices of immortal-perfected beings.

The sixth category involves Precepts and Commandments, establishing cultivation norms to prevent transgressions and evaluate the gravity of merits and faults.

The seventh category details Ritual Protocols (Keyi), thoroughly explaining behavioral standards and ceremonial procedures during purification practices.

The eighth category presents Methods, recording various cultivation techniques transmitted by the sages.

The scripture emphasizes that these canonical texts help people understand the origin of life and the principles of karmic retribution. By reforming faults and cultivating virtue, one can preserve their vital nature and ultimately attain longevity through non-action (Wuwei), merging with the Dao in perfected authenticity. Practicing these scriptures not only safeguards the nation and its people but also enables individuals to achieve immortality and union with the Dao.

This scripture primarily introduces Daoist cultivation methods and the classification system of canonical texts. The first half discusses essential cultivation techniques, while the latter half systematically organizes the Three Caverns (Dongzhen, Dongxuan, Dongshen) scriptures.

Regarding cultivation methods, it mentions the need to master: secret techniques for refining elixirs (using precious materials like divine herbs and lingzhi mushrooms), the art of nurturing body and mind with "soft gold and liquid jade," internal cultivation through contemplation of true deities, the selfless state achieved through fasting and meditation, levitation techniques through specific footwork, six types of breathing exercises for Qi circulation, guiding the essence of sun, moon and stars, and methods for achieving immortality through physical transformation. These are all verified cultivation paths recorded by immortals throughout history.

The scripture particularly emphasizes twelve crucial aspects of practice: transmission and study of scriptures, cultivation deeds of saints, processes of attaining the Dao, descriptions of mystical realms, foundational cultivation methods, records of realization stages, dharma words praising immortals, discourses promoting the true Dao, documents inspiring faith in disciples, secret oath texts for master-disciple transmission, altar rituals for celestial communication, and repentance/prayer documents. These twelve aspects encompass all essential cultivation principles, guiding practitioners of different capacities to ultimately return to the Great Dao.

The latter half systematically classifies the Three Caverns scriptures:

1. Dongzhen (Cavern of Perfection) scriptures comprise 12 categories totaling 230,380 volumes, including Taiyi, Miaolin, and Taiqing sections, primarily teaching the most profound cultivation methods.

2. Dongxuan (Cavern of Mystery) scriptures consist of 12 categories with 804,000 volumes, containing Lingbao, Tongshen, and Wuliang sections, focusing on mystical principles and saving sentient beings.

3. Dongshen (Cavern of Spirit) scriptures include 12 categories with 842,000 volumes, featuring Huangting, refining Qi, and Dao-De sections, emphasizing practical cultivation like nurturing Shen and training Qi.

The Three Caverns together comprise 36 categories totaling 1,876,380 volumes, forming the complete Daoist canonical system. These scriptures are systematically classified according to cultivation levels and content characteristics, providing comprehensive guidance for Dao practitioners.

This scripture records the lineage of Daoist scriptural transmission through the ages. The Most High Lord Lao (the supreme deity of Daoism) bestowed various classics upon ancient sage-kings and practitioners:

The earliest transmissions occurred during the era of the Three Sovereigns: the Mysterious Central Great Scripture (Xuánzhōng Dàjīng) to the High Three Sovereigns, the Primordial Simplicity Scripture (Tàisù Jīng) to the Middle Three Sovereigns, and the Golden Tower Secret Scripture (Jīnquè Mìjīng) to the Lower Three Sovereigns. This was followed by the Inaugural Epoch Scripture (Kāiyuán Jīng) to the Middle Three Sovereigns and the Sheti Root Scripture (Shètí Běnjīng) to the Later Three Sovereigns.

Lord Lao then transmitted scriptures to successive sage-kings: the Primordial Yang Scripture (Yuányáng Jīng) in 34 scrolls to Fuxi, the Primordial Essence Scripture (Yuánjīng Jīng) in 360 scrolls to Shennong, the Spirit-Pacifying Scripture (Ānshén Jīng) to Zhurong, and the Scripture of Dao and De (Dàodé Jīng) to the Yellow Emperor. Additionally, the Celestial Sovereign (Tiānzhēn Huángrén), a Daoist immortal, transmitted the Threefold Unity Scripture (Sānyī Jīng) and the Dragon Stride Scripture (Lóngqiāo Jīng) to the Yellow Emperor.

Further transmissions included: the Subtle Words Scripture (Wēiyán Jīng) in 30 scrolls to Zhuanxu, the Celestial Origin Scripture (Tiānyuán Jīng) to Tianlao, the Yellow Court Scripture (Huángtíng Jīng) in 50 scrolls to Emperor Ku, the Mysterious Virtue Scripture (Xuándé Jīng) to Emperor Yao, the Governance and Affairs Scripture (Zhèngshì Líhé Jīng) to Emperor Shun, the Virtuous Precepts Scripture (Déjiè Jīng) to Yu the Great, the Longevity Scripture (Chángshēng Jīng) in 40 scrolls to King Tang of Shang, the Crimson Essence Scripture (Chìjīng Jīng) to King Wen of Zhou, the Emptiness and Nonbeing Scripture (Xūwú Jīng) to King Wu of Zhou, and the Eight Heavens Hidden Text Scripture (Bātiān Yǐnwén Jīng) to King Zhao of Zhou.

Lord Lao also transmitted scriptures to Yin Xi (Laozi’s disciple), including the Exodus Scripture (Chūsài Jīng), Conversion of the Barbarians Scripture (Huàhú Jīng), Western Ascent Scripture (Xīshēng Jīng), and Primordial Yang Scripture (Yuányáng Jīng). Other significant transmissions included: the Inner Commentary on the Scripture of Dao and De (Dàodé Jīng Nèijiě), the Nine Chambers Scripture (Jiǔshì Jīng), the Hygiene and Life-Preservation Scripture (Wèishēng Jīng) to Nanrong Chu, the Six Jia Scripture (Liùjiǎ Jīng) to King Song of Zhou, the Forest of Ghosts Scripture (Guǐlín Jīng) to Qin Shi Huang, and the Great Peace Scripture (Tàipíng Jīng) to Gan Ji.

During the Han dynasty, Lord Lao transmitted to Celestial Master Zhang (Zhang Daoling) 9,000 chapters of Jade Instructions (Yùjué), 7,000 sections of Talismanic Charts (Fútú), 4,000 verses of Divine Incantations (Shénzhòu), and 1,200 scrolls of Teachings, Precepts, and Discipline (Kējiào Jièlǜ). In the Northern Wei period, he transmitted 120 scrolls of New Codes (Xīnkē) to Kou Qianzhi.

Other key transmissions include: the Shangqing Scripture (Shàngqīng Jīng) in 46 scrolls, bestowed by the Queen Mother of the West (Xīwángmǔ, the foremost female immortal) upon Emperor Wu of Han; the Shangqing Scripture in 32 scrolls, transmitted by Lord Wang to Lady Wei; the Numinous Treasure Scripture (Língbǎo Jīng) in 16 scrolls, transmitted by three Perfected Ones to Ge Xuan (the Immortal Lord Ge); and the Numinous Treasure Scripture in 14 scrolls, transmitted by the Supreme Ultimate Perfected (Tàijí Zhēnrén) to Ge Hong (Baopuzi).

Finally, the scripture mentions the Chapter and Verse Commentary on the Scripture of Dao and De (Dàodé Jīng Zhāngjù) in 2 scrolls, transmitted by the Elder of the River (Héshàng Gōng, a recluse) to Emperor Wen of Han. The text concludes by noting that these precious scriptures, from the era of the ancient Three Sovereigns through the Tang dynasty, have sometimes been concealed and sometimes revealed.

This passage recounts the compilation background of the Daoist ritual text Yellow Register Retreat Liturgy (Huanglu Zhaiyi) and the tumultuous history of Daoist scriptures through successive dynasties. During the Liu-Song dynasty of the Southern Dynasties, Master Jianji (Lu Xiujing) compiled the Pearl Pouch Scripture Catalog (Zhunang Jingmu) containing eighteen thousand scrolls. However, frequent warfare across Jiangnan and Guanzhong regions caused widespread loss of these precious scriptures and secret manuals.

By the time Emperor Wu of Northern Zhou established the Tongxuan Abbey to collect Daoist texts, only about ten thousand scrolls remained. After Sui dynasty conflicts destroyed more scriptures, the Tang dynasty's establishment brought stability, leading to a revival of Daoist classics during the Kaiyuan era. Emperor Xuanzong's reign saw the compilation of the Jade Plank Scripture Catalog (Qionggang Jingmu) recording 7,300 scrolls, supplemented by 9,000 additional scrolls of commentaries documented in the Supplementary Jade Weft Catalog (Yuwei Biemu).

The An Lushan Rebellion (referred to as "the two barbarians troubling Xia") burned most collections in both capitals. During Emperor Suzong's Shangyuan era, only six thousand scrolls were recovered. Master Shenfu's nationwide search in Emperor Daizong's Dali era yielded seven thousand recopied scrolls in Chang'an. From Emperor Wenzong's Changqing to Emperor Yizong's Xiantong eras, the Two Streets' Merit Officials transcribed 5,300 scrolls.

The Huang Chao Rebellion ("the great bandits") sacked Chang'an and Luoyang, forcing the imperial court to flee south while temples and abbeys suffered severe damage—barely twenty to thirty percent of the jade-cased scriptures (yuji langhan) survived. While taking refuge in Chengdu, the author attempted to recollect scriptures after returning to the capital, recovering merely three thousand old and new scrolls before official duties caused another dispersal. Later attempts to resume collection in Sichuan were thwarted by renewed warfare. The record concludes by noting its compilation on August 3, 891 (Dashun 2) at Chengdu's Jade Bureau Abbey (Yuju Guan) while organizing ritual texts.

Through precise figures and reign dates, this account chronicles four centuries of repeated scriptural losses and recoveries from the Southern Dynasties through late Tang, poignantly illustrating both the fragility of Daoist texts during turbulent times and the devotion of Daoist practitioners in preserving their canonical heritage.