《洞玄靈寶昇玄步虛章序疏》

The Dongxuan Lingbao Shengxuan Buxu Zhang scripture expounds the supreme state of attaining immortality through Daoist cultivation. "Shengxuan" refers to achieving transcendent awakening through spiritual practice, while "Buxu" describes the highest realm where divine beings roam freely through the void. The term "sheng" signifies the authentic fruition of genuine practice, and "xuan" denotes complete harmony with the ultimate nature of Dao (the Way). "Bu" implies unobstructed penetration, and "xu" represents transcendence beyond all limitations.

This text is called a "zhang" (chapter) because it illuminates the radiance of Daoist teachings and extols the boundless vastness of Dao's primordial essence. When the profound scripture's verses resound, all eight directions of the universe resonate in harmony; as its sacred rhythms spread, celestial realms from all ten directions gather in response. Practitioners may thereby journey to Xuandu (the highest Daoist heaven), treading upon celestial nets woven of clouds, achieving perfect union with Dao. This truly represents the supreme method for purifying the heart-mind and transcending physical form.

The scripture mentions "Mount Yujing in Xuandu" as the teaching place of Lord Lao (the supreme Daoist deity). "Yujing" symbolizes the essential nature of Daoist teachings. Though Dao itself transcends words and forms, the name "Xuandu" is employed here as an expedient means for explanation. This scripture belongs to the third section of Dongxuan and eighth section of Lingbao, following the "Kongdong" (Empty Cavern) category of texts because "Kongdong" represents the universal praise of Daoist teachings throughout all celestial realms.

"Yujing" manifests the essential nature of Daoist teachings - the entire trichiliocosm can be regarded as one Mount Yujing. This is simultaneously Lord Lao's abode and the ultimate destination of the human heart-mind. When the human mind awakens, one becomes enlightened; when deluded, one remains ordinary; when wisdom manifests, one becomes a sage. This scripture teaches precisely how to achieve complete harmony with Dao.

"Yu" (jade) represents purity without defilement, while "jing" (capital) signifies boundless vastness. "Xuandu Yujing" expounds the purest and most comprehensive truth of Daoist teachings. Lord Lao represents the practitioner, while Xuandu Yujing represents the teachings, spiritual states, and wisdom. Scriptures describing spiritual states and their abodes are called "Zhongbao" (Multitudinous Treasures), while those explaining wisdom and its embodiments are termed "Lingbao" (Numinous Treasures). This Xuandu Yujing Shan Jing belongs to the Lingbao category, presenting its teachings through four progressive levels of exposition.

This scripture primarily describes the structure and symbolic significance of the "Jade Capital Mountain of Mysterious Metropolis" (Xuandu Yujingshan), the supreme celestial realm in Daoism:

First, it clarifies that the Jade Capital Mountain represents the highest Daoist spiritual realm, serving as a symbolic manifestation of the perfected cultivation body. This sacred mountain has eight sides (four cardinal directions and four corners), representing the boundaries of the entire cosmos. It consists of three concentric mountains—upper, middle, and lower—collectively called the Three Great Ringed Mountains, which canopy over all celestial realms like a jeweled parasol.

The specific structure is as follows: The lowest tier, the Lesser Mysterious Metropolis Mountain, encompasses eight directional worlds, with each set of eight forming a minor world. A thousand minor worlds constitute a minor chiliocosm; a thousand minor chiliocosms form a medium chiliocosm; and ultimately, a thousand medium chiliocosms compose a major chiliocosm—collectively termed the "Three Thousand Great Chiliocosms."

This sacred mountain is built from seven precious substances (qibao), hence its name "Jade Capital." A single Daoist tree of seven treasures grows naturally upon it, its luxuriant branches and leaves enveloping the entire Dharma realm, symbolizing the operation of the Dao (the Way). Here, the Great Dao Lords (high-ranking Daoist deities) govern, teach, expound doctrines, and pacify spirits—every aspect embodies the ultimate truth of the Dao.

The scripture emphasizes that no part of this cosmos is truly empty; even places where ordinary people dwell with their six emotions and five obscurations (referring to human desires and afflictions) are fundamentally manifestations of the sacred Jade Capital realm. Countless immortals, saints, and sages gather here to cultivate together, observing purification rituals (zhaijiao) and venerating the Supreme Great Dao. It ultimately reveals that only realized sages can awaken to the truth that all phenomena and oneself are fundamentally one.

This passage elucidates two key concepts in Daoist cultivation: "purification retreats" (zhai, the practice of cleansing body and mind) and the "Ten Sacred Mountains" (symbolizing ten stages of spiritual attainment).

On Purification Practice:

Purification retreats involve cleansing the heart-mind to achieve luminous clarity. When practitioners attain this state of purity, all phenomena become purified accordingly. The scripture mentions how burning celestial sandalwood (a sacred incense) purifies the practice environment, while flying immortals scatter blossoms (symbolizing various cultivation methods) and chant divine verses (sacred texts) amidst celestial music (representing spiritual experiences). These phenomena all manifest the awakening of spiritual awareness.

On the Ten Sacred Mountains (representing ten spiritual realms):

1. Mount Celestial Summit: Represents the ultimate truth of empty Dharmata, the source of all existence

2. Mount Boundless Mysterious Heights: Without limits or distinctions of high and low

3. Mount Profound Cavern of Universal Emptiness: Omnipresent yet unfindable

4. Mount Supreme Primordial Purity: Gathering place of myriad sages (realized beings)

5. Mount Hidden Treasures of Kalpas: Contains countless cultivation methods, revealing both profound and accessible paths

6. Mount Formless Great Awakening: Transcends all phenomenal appearances

7. Mount Panoramic Cavernous Mystery: Radiates boundless illumination

8. Mount Floriate Supreme Truth: Pervaded by luminous wisdom

9. Mount Inconceivable: The realm of emptiness beyond conceptual understanding

10. Mount Supreme Jade Capital of Grand Mystery: Where practitioner and Dharma unite in purity as fundamental reality

The scripture explains these "mountains" actually symbolize the practitioner's body and the Dharma-body of the Supreme Ultimate (Taishang). Those who comprehend these realms become attuned with the Dao's principles and are registered among the celestial immortals.

Finally, it describes the vision of complete cultivation: forests and pavilions formed from the Seven Treasures (seven precious substances) are actually manifestations of the Shangqing (Highest Clarity) scriptures and the Three Caverns (thirty-six major texts). Practitioners who realize their true meaning become Golden Immortals (highest rank of transcendents). This realm transforms according to mind—the very earth becomes scriptures of profound mystery, every plant embodies wisdom, and all surroundings manifest as the Jade Capital (Daoism's highest heaven).

Interpretation of the Dongxuan Lingbao Shengxuan Buxu Zhang (Ascending Mystery and Treading the Void Chapter of the Numinous Treasure Scripture):

This passage describes the essential methods of the Daoist Buxu (Treading the Void) ritual—a practice that simulates the immortals’ ethereal wandering through the cosmos. It begins by mentioning the "Seven Jeweled Leaves Method," which refers to aligning the mind with the profound Dao (the Way) through recitation of sacred verses, ultimately attaining spiritual enlightenment.

The first section details the ceremonial worship of the Supreme Lord Lao (one of Daoism’s highest deities):

• "Bowing to the Supreme Lord": In devout prostration, one must open the heart, allowing the wisdom-fire of the Supreme Lord to purify body and mind.
• "Burning incense to return to the Void": Incense symbolizes the dissolution of distracting thoughts and the return to the state of Xu (emptiness). This emptiness is not passive but an active merging with the Dao’s mysteries.
• "The Dharma Wheel turns three cycles": This signifies cultivation progressing like a wheel, harmonizing the "Four Elements" (earth, water, fire, wind) with the profound Dao.
• "Divine blessings extend to rulers and people": Such practice benefits both the practitioner and society at large.
• "Seven generations of ancestors ascend to heaven": The accumulated merit liberates ancestors across seven generations, elevating them to celestial realms.
• "Chanting to contemplate the vast mystery": Through recitation and hymns, one comprehends the Dao, experiencing the joy of celestial music.

The second section describes the actual practice of Buxu:

• "Circling while treading the cloud patterns": Moving in spirals as if walking upon celestial cloud-traces.
• "Riding the Void in accordance with the Mystic Order": Wandering through emptiness following the Dao’s subtle rhythms.
• "Chanting the name of the Sovereign One": Invoking the highest deity (the Sovereign One, Di Yi) through sacred verses.
• "All bodily gates naturally regulated": The Qi (vital energy) channels of the body harmonize effortlessly.
• "Summoning the youths of the Eight Seas below": Calling upon the immortal attendants (servant spirits of Daoism) from the four seas.
• "Lifting hands to greet the lofty immortals above": Reaching upward to receive the high-ranking perfected beings.

The entire passage uses vivid ritual actions to illustrate the practitioner’s communion with divine beings, purification of body and mind, and the liberation of ancestors. Here, Buxu is both a concrete ritual and a metaphor for transcending the mundane world in spiritual elevation.

The Dongxuan Lingbao Shengxuan Buxu Zhang (Scripture of the Ascending Mystery and Pacing the Void) describes the mystical state achieved by practitioners through visualization (cunxiang) to unite with the Dao:

The first section depicts the stages of cultivation:

Fragrant blossoms scatter between heaven and earth as numinous winds arise spontaneously. This imagery symbolizes how the practitioner's accumulated vows (suyuan) through long-term practice have stabilized the foundation of life (minggen). Upon reaching the supreme state of unity with the "Great Supreme" (Taishang, the personified Dao), one experiences eternal joy beyond the cycles of time. "Pacing the celestial patterns in spiraling motion" refers to the practitioner treading upon cloud-like cosmic principles, walking through the void to attain the state where self and objects are both forgotten. When the inner spirit (the Sovereign Emperor-One) fully merges with the body's hundred apertures, all things are unified into oneness, achieving the pure and mindless state of an infant.

The second section portrays the sacred realm of Mysterious Metropolis (Xuandu):

The towering Mount Xuandu (the Daoist sacred mountain) stands as the spiritual center of the ten directions, where the Celestial Treasure Platform (divine dais) radiates light surpassing the sun and moon. Here, jade trees and gem-like flowers shimmer while crimson fruits glow brilliantly. Practitioners must constantly visualize the primordial essence (yuanjing, the foundational life energy), refining and transforming vital energies to solidify their physical form. The perfected golden light eventually illuminates the Purple Tenuity Enclosure (the celestial axis), attaining the carefree realm of transcendence embodied by Mount Xuandu.

Notes:

1. "Sovereign Emperor-One" (Huangyi) represents the supreme nature of the Dao, while "Sovereign Emperor-One Deity" (Diyizun) is the human spirit that connects with the Dao.

2. "Refining fluids to solidify form" refers to the Neidan (internal alchemy) process of transforming essence (jing) into qi.

3. The text employs celestial imagery as metaphors for stages of cultivation, not literal geographical locations.

The passage elucidates how Daoist practitioners achieve union with the Dao through visualization (cunxiang) and purification practices (zhaijie).

Key concepts first: "Xuandu" represents the abode of supreme truth, "Ziwei" symbolizes the celestial court's central realm, while "Taishang" denotes the supreme Dao itself. Through focused visualization of the Supreme Dao, practitioners harmonize body and mind with the Way. Just as walking paces vary between individuals, spiritual cultivation progresses at different speeds.

The specific cultivation methods include:

1. Visualizing the Dantian (energy center in the lower abdomen) to illuminate the body with radiant light

2. Contemplating the solar deity Yuyi and lunar deity Jielin - invoking these celestial beings when turning one's gaze left or right

3. Practicing the Six Perfections (liudu): generosity, precepts, and other virtues to cultivate noble character

4. Embryonic breathing (taixi) techniques to regulate Qi and nourish the meridian system

5. Refining the "Mud Ball" (niwan, the crown point) to achieve luminous clarity

The scripture emphasizes that all these accomplishments begin with purification rituals, requiring long-term accumulation of merit. Those with karmic roots from past lives will rejoice upon encountering these teachings as if meeting beloved family, for sacred texts serve as spiritual parents that liberate from worldly attachments.

The "Xiwei" chapters reference two attributes of the Dao: "Xi" signifies soundlessness, while "Wei" denotes formlessness. Only those with profound cultivation foundations can comprehend such profound states. Ultimately, adepts may ascend to the Great Void (cosmic origin), roaming with high-ranking immortals.

This passage elucidates the process and states of attaining immortality through Daoist cultivation. It begins by addressing the issue of wavering commitment in practice: if one disbelieves the scriptures due to karmic obstructions (influences from past actions), even temporary practice will regress, lacking the enduring power of sustained cultivation.

The essence of practice lies in nurturing the "Qi of Serene Void and Supreme Harmony" (Chongxu Taihe zhi Qi, a pure and harmonious vital energy). Through proper mindfulness visualization and breath regulation, the practitioner maintains a state of mental emptiness and stillness. This practice is also called "embryonic respiration" (Taixi), resembling a fetus' natural tranquility in the womb—free from deliberate thoughts. When body and mind achieve complete stillness, one gains penetrating insight into the true nature of the Three Realms (desire realm, form realm, and formless realm).

At advanced stages of cultivation, the Niwan Palace (a crucial energy center at the crown of the head) naturally attains the state of Wuwei (non-action), radiating inner and outer luminosity. This is the true eternal Dao of becoming a "Golden Radiance Immortal" (Jinhua xian). Such adepts earn even demon kings' respect and may participate in celestial gatherings—all stemming from fundamental practices like maintaining purification rituals (zhai).

Sections five and six depict immortal states in poetic form:

Immortals freely traverse the ten directions with their body and mind, resting in mysterious realms. Gazing upward at the towering Jieren Terrace (celestial architecture), looking down upon violet clouds swirling below. Wandering contentedly in the Supreme Jade Capital (highest heavenly realm), seated on lotus thrones among host of immortals. Through prolonged cultivation, one becomes a Zhenren (Perfected Being) with harmonized Qi and blood, attaining longevity surpassing myriad years.

The sixth section describes higher realms:

Taking the profound stillness of Wuwei as one's teacher, befriending immortals like Wuying (a celestial title). The Celestial Official (Gongzi) guides with spiritual talismans (lingfu), while the Great Unity Deity (Taiyi shen) presents immortal scriptures. The practitioner's spiritual crystallization (sheli) radiates golden light as dragon chariots suddenly descend to welcome their ascension.

The entire passage emphasizes that cultivation requires persistent single-mindedness. Through breath regulation, Qi nourishment, purification rituals, and virtue accumulation, one ultimately attains luminous body-mind and celestial freedom.

This scripture describes the sacred experiences and essential practices of Daoist cultivators who attain profound spiritual states. The text is divided into two main sections:

The first part focuses on cultivation methods:

Practitioners should take "profound stillness" (a state of serene non-action) as their teacher, achieving wuwei (non-action) both internally and externally. When befriending the "Prince of Formless Radiance" (a celestial title referring to an incarnation of the Great Unity Emperor), one naturally masters spiritual talismans (fulu). Through studying the "Cavern Scriptures" (celestial texts), practitioners purify their bone structure, ultimately attaining an immortal body. At this stage, the Celestial Worthy (the supreme Daoist deity) arrives in a dragon-drawn chariot to welcome the adept, ascending together through celestial clouds to roam the heavens.

The second part depicts celestial realms:

In the "Garden of Mystical Scenery" (a paradise manifested from pure consciousness), divine trees adorned with seven treasures flourish. The garden hosts three hundred types of miraculous creatures, including colossal lions, soaring dragons, and phoenixes. Spiritual breezes caress exotic blossoms, filling the air with exquisite fragrance. The scripture reveals these wondrous visions are actually manifestations of the practitioner's purified mind. The text concludes by emphasizing that without genuine cultivation of the Daoist path, one cannot truly comprehend such realms.

Key cultivation principles:

1. Foundational practice requires a mind grounded in pure non-action

2. Spiritual practice brings celestial guidance and empowerment through heavenly scriptures

3. Paradise visions are external reflections of internal cultivation

4. Stresses the necessity of authentic practice—genuine attainment requires genuine effort

This passage depicts Daoist practitioners attaining transcendent states through reciting scriptures and observing purification rituals. Here is the accessible interpretation:

Section Eight

"Majestically harnessing nine divine dragons, they roam freely through the void. The eight celestial realms become as clear as viewing one's palm, while the six directions of the universe seem no distance at all. Immortals chant the Dongxuan (Cavern of Mystery) scriptures as the Supreme Dao Lord intones ethereal hymns. Fragrant blossoms scatter with the wind, their celestial melodies transforming into the Purple Empyrean heavens. The five sufferings vanish instantly, the eight calamities dissolve with each verse. Such is the wondrous realm of Lingbao (Numinous Treasure), where a bridge to the great Dao is forged."

Explanation: "Harnessing nine divine dragons" refers to using advanced Lingbao practices to purify the five senses and four types of mental afflictions, thereby attaining the six supernatural powers and three illuminations (knowledge of past lives, celestial vision, and exhaustion of defilements). "Eight heavens like viewing one's palm" describes the profound state where heaven and earth become perfectly comprehensible.

Section Nine

"The palace of the Celestial True Emperor-One (symbolizing the human body) shines with solar and lunar radiance. The Dharma-wheel's guiding principles circulate brilliantly, spinning through the void to merge with formlessness. The Supreme Venerable One gently strokes the cloud-gongs as perfected beings recite Dongxuan scriptures. High-ranking immortals clasp hands in admiration, praying to eternally preserve this state of purity."

Explanation: "The palace of the Celestial True Emperor-One" represents the practitioner's body achieving union with the Dao's natural order. "Emperor-One" symbolizes both a major Daoist deity and the body as a divine residence. During cultivation, the physical form emits light, forming networks of Dharma-bridges that ultimately dissolve into the formless Dao.

Section Ten

"The ultimate truth requires no external seeking—occasionally one may ride flying dragons in carefree wandering. After prolonged purification rituals, immortals convene in the Mystic Metropolis (Xuan Du), where jade chimes resonate softly. Perfected beings from the ten directions gather as violet mists coalesce into palaces. Canopies of treasure honor the Supreme Venerable One while true adepts hold lotus blossoms (symbolizing purity). Scattering flowers, I express my sacred aspirations."

This section portrays the liberated state after attaining supreme realization. Through fasting rituals and communal ceremonies, practitioners commune with immortals to ultimately achieve union with the Dao. "Ten splendors" signify the essence of all cosmic directions, while "violet mists forming palaces" depicts classic imagery of Daoist paradises.

This scripture describes the sacred scene and inner state of Daoist practitioners during the Shengxian Buxu (ascension and pacing the void) ritual.

The adept holds the ritual tally (wielding the ceremonial baton) to summon demon kings (convening the demon monarchs), while striking the ritual drum to assemble celestial beings (the dharma drum gathers the host of immortals). Various spiritual hymns resonate in harmony (divine chants blend without discord). Here, there are no absolute rights or wrongs (nothing is absolutely permissible or impermissible), as the practitioner's consciousness merges with the subtle Dao (thoughts commune with the ineffable).

The perfected one (Zhenren) needs no external reliance (dependent on nothing). Sometimes riding flying dragons (reining the soaring dragon), their being becomes one with the ultimate truth (embodying perfect authenticity), thus mastering all things (nothing remains unridden), and bearing the formless (no form remains uncarried).

Through prolonged fasting that purifies the heart (long purification cleanses the mind), one naturally connects with Xuantian (the highest Daoist celestial realm). When striking jade chimes (jade tones ring from precious bells), the ritual drums sound spontaneously. As celestial blossoms descend from ten directions (tenfold splendor descends), all sages gather. Purple mist exhales from the mouth (emitting violet vapors), naturally forming celestial palaces (abodes of Daoist divinities).

The precious canopy (the dharma crown's canopy) serves as ceremonial regalia for audience with the Supreme Dao Lord. Countless perfected immortals arrive bearing lotus flowers and dharma banners in offering (born from emptiness). They scatter blossoms of wisdom (scattering flowers of dharma-wisdom), fulfilling the practitioner's ancient vows (past aspirations). These vows achieve boundless wisdom (wisdom without limits), now all realized (vows explained, now fulfilled).

Summoning demon kings also serves to complete vows and sever karmic obstructions (resolving matters). The ritual drum represents wisdom (the drum of dharma-wisdom), capable of convening deities. Though the spiritual hymns vary, they achieve unity (divine chants blend without discord). Thus nothing is absolutely right or wrong (nothing is absolutely permissible or impermissible), for when inner contemplation becomes clear, it naturally connects with the subtle Dao (inner reflection spontaneously communes with the ineffable).

This passage reveals the numinous scene of heaven-human resonance in Daoist rituals, showing how practitioners through fasting, incantations and other methods attain the state of unity with the Dao.