《黃帝九鼎神丹經訣》Vol. 5

To attain immortality through the Yellow Emperor's Nine-Cauldron Divine Elixir (the highest form of Daoist alchemy), one must understand that cultivation requires both internal and external practices. Just as a ruler governs a country by balancing civil administration and military prowess, or as a chariot requires the harmonious integration of shafts, axles, and wheels, the same principle applies to Daoist cultivation.

Internally, one must refine both body and spirit (Shen) to achieve longevity and dispel illness; externally, one must ward off malevolent forces and avoid calamities. This is like playing a zither—one cannot produce music with a single string—or wearing armor—one cannot protect oneself by shielding only one part of the body. Those seeking immortality should study broadly but focus on the essentials, sifting through texts to extract their essence, for relying on any single method alone is insufficient.

Today, some people cling stubbornly to their own views: those skilled in sexual cultivation (an ancient longevity technique) claim it alone can transcend life and death; masters of breath regulation (Tuna) insist that controlled breathing suffices for longevity; practitioners of Daoyin (a form of energy-based exercise akin to Qigong) believe physical movements alone prevent aging; and herbalists boast that medicinal concoctions can grant eternal life. Those who fail in cultivation often do so because of such one-sided obsessions.

In truth, once the Divine Elixir is perfected, other methods become unnecessary. But before achieving it, all approaches must be employed. Consider a farming household: if they possess gold and silver enough to sustain generations, they may rest easy. But without such wealth, they must diligently cultivate grains and vegetables to prepare for uncertainties.

The same applies to Daoist cultivation. Techniques like grain abstention (Bigu), warding off weapons, exorcising ghosts, neutralizing poisons, healing illnesses, venturing into mountains unharmed by beasts, crossing waters untouched by dragons, repelling snakes and insects, and resisting plagues—these are foundational skills every cultivator must master, let alone pursuing higher attainments. Refining the Divine Elixir is the paramount task for immortality—how can one afford negligence?

When the Yellow Emperor ascended Mount Wangwu to obtain the alchemical scriptures and sought the Dao of longevity from Guangchengzi (a legendary immortal) at Mount Kongtong, he was already acquainted with these diverse cultivation methods.

This passage primarily elucidates the methods of attaining immortality through cultivation as recorded in the Scripture of the Nine-Cauldron Divine Elixir of the Yellow Emperor, along with the extraordinary powers of two esoteric Daoist treasures: the Writ of the Three Sovereigns and the True Form Charts of the Five Sacred Mountains.

The refinement of the Nine-Cycle Divine Elixir demands an arduous process, akin to the Yellow Emperor's legendary alchemical work beneath Mount Jing, where he transformed the elixir into flowing pearls at Lake Dinghu. Consuming this divine elixir grants longevity beyond decay, ultimately enabling one to ascend like the Yellow Emperor astride a dragon, attaining unity with heaven and earth. However, before achieving this state, practitioners must devote themselves to rigorous cultivation—since antiquity, all who attained the Dao did so through profound learning and diligent practice.

The Writ of the Three Sovereigns (scriptures containing the secret methods of the ancient Three Sovereigns) and the True Form Charts of the Five Sacred Mountains (depicting the true forms of the mountain deities) rank among Daoism's most treasured esoteric artifacts. When carried into the mountains for alchemical practices or spiritual quests, they enable the summoning of mountain deities and earth spirits to inquire about various supernatural entities. Much like how Buddhists employ the Prajnaparamita Sutra to exorcise evil, wherever these Daoist texts reside, malevolent forces automatically retreat.

These scriptures are so precious that their transmission requires solemn rituals: they may only be passed down once every forty years, with recipients swearing blood oaths and making binding vows. Concealed within hidden stone chambers of the Five Sacred Mountains, only sincere seekers guided by mountain deities may discover them.

The scripture states that enshrining the Writ of the Three Sovereigns at home wards off all evil influences, plagues, and disasters. Even those on the brink of death from severe illness can revive through devout faith and application of this writ. When Daoist adepts carry it into mountains, tigers, leopards, mountain spirits, venomous creatures, and all malign entities dare not approach—it also ensures safe passage across rivers and seas, protecting against flood dragons and tempests. Bearers may even attain supernatural transformative powers, accomplishing all endeavors without hindrance.

Yet to verify these texts' efficacy, one must first observe a hundred-day purification fast before ritually summoning the deities—including the Director of Fate, the Grand Year Deity, and the water gods of the Five Sacred Mountains and Four Rivers (the Yangtze, Yellow, Huai, and Ji Rivers). These deities manifest in human form to reveal the causes behind fortune and misfortune. Should a Daoist obtain these treasures without sufficient virtue (De), calamity may follow instead.

Those who are benevolent, righteous, compassionate yet inwardly impure and unvirtuous—even if they obtain divine elixirs—will soon invite calamity. This matter must not be taken lightly. In ancient times, when the Yellow Emperor journeyed east to Qingqiu (a legendary immortal mountain) and passed by Mount Feng, he encountered Master Purple Talisman and obtained the Sanhuang Neiwen (an esoteric ancient text of mystic scripts). It was with this scripture that he commanded and summoned the myriad spirits. This proves that talismans (fulu) can indeed connect with the divine and manifest efficacy.

Historical records state that when entering mountains to refine elixirs, one must avoid the various ghosts and deities of the mountains, rivers, temples, and altars—and the most crucial method is the use of talismans. Even in refining divine elixirs and great medicines, one must rely on the power of talismans for protection. These talismanic methods were originally celestial scripts transmitted by Lord Lao (Laojun). The reason why modern people find them ineffective is mainly due to errors accumulated through copying over generations, compounded by the lack of sincere faith in their use—merely applying them mechanically. Just as corrupted versions of classical texts contain mistakes: Du Yu of the Spring and Autumn period once pointed out the error in the record of the "Five Gates," and Confucius' disciple Zixia corrected the miswritten characters for "Si-Hai." As the saying goes: "After copying three times, 'fish' becomes 'Lu,' and 'emperor' turns into 'tiger.'" How much more so for talismans, whose strokes are not ordinary script—errors go unnoticed, making it difficult to judge their correctness.

However, the pursuit of immortality primarily depends on elixirs; one cannot attain transcendence through talismans alone. Yet talismans should not be discarded either, for they can expel ghosts, ward off evil, and provide protection for elixir refinement.

[Instructions for the "Summoning the Lord of High Mountains Talisman" for Entering Famous Mountains]

To draw this talisman, one must observe purification (zhai) for ten days. It is used to summon the Lord of High Mountains to drive away the harm of tigers and wolves. Paint it with cinnabar on silk, one foot two inches in length and width. While drawing, do not pause or speak. After completion, burn incense in a quiet chamber, facing the direction determined by the lunar phase (a Daoist method for selecting auspicious times), wearing new clothes for the summoning. The talisman characters should face downward. When using it, carry the large character talisman on the left, right, or chest, while devoutly visualizing the divine form in the mind. One must also invoke the names of the Six Jia Generals (Daoist guardian deities) and the Jade Maidens, gaze upward to the heavens while visualizing the deities of the eight directions, and contemplate the five-foot-tall divine figure, whose attire should match the descriptions in the Liujia Jing.

[Instructions for the "Mountain Ascension Talisman"]

This is the talisman used by the immortal Chen Anshi when entering mountains. On the Jiayin day (an auspicious day in Daoist reckoning), paint it with white silk. At night, face the Big Dipper and offer wine and meat in sacrifice, then state your name aloud and sew it into the collar of your garment—this will ward off spirits, ghosts, fierce beasts, and venomous creatures. Ordinarily, the talisman should be placed on an altar facing the Big Dipper for veneration.

This passage explains the usage methods of two types of Daoist talismans (fulu) and precautions for mountain retreat cultivation.

The first talisman should be inscribed with cinnabar on silk or white cloth. When worn, men should carry it behind the left elbow while women place it behind the right elbow. Alternatively, four copies can be posted at each cardinal direction of one's dwelling. These must be removed before moving residences. This is one of the thirty-nine secret Yellow Court talismans transmitted by Lord Lao (Taishang Laojun), capable of dispelling hundreds of ghosts. It's particularly suitable for compounding elixirs (xianyao) in deep mountains.

The second talisman must be inscribed on cypress wood panels using large characters covering the entire surface. Hang these at doorways, all four corners of buildings, and frequently passed intersections to disperse spirits and creatures within a fifty-step radius. This charm also repels tigers and wolves, with effects similar to the previous talisman.

The text emphasizes that cultivators often practice in remote mountain forests where tigers, wolves, venomous snakes, and spirits frequently appear. For instance, when the Yellow Emperor gathered herbs on Round Mound Mountain, he encountered giant serpents until Guangchengzi taught him to use realgar for protection. The author warns mountain practitioners must master self-defense methods—otherwise they may end up like the accumulated white bones beneath Mount Hua, victims of inadequate preparation. Special caution is needed against pit vipers and green snakes; if bitten, one must immediately excise the surrounding flesh with a knife, or death will follow within a day.

These talismans and mountain taboos constitute vital cultivation knowledge not to be lightly disclosed. When selecting practice sites, prioritize stone caves with east-flowing water in deep mountains. Without such caves, build meditation huts in dense forests near water sources. If no east-flowing water exists in major mountains, west-flowing streams may suffice temporarily.

This passage primarily discusses methods for protecting oneself against venomous snakes and wild beasts when gathering herbs or practicing cultivation in the mountains, along with instructions for creating and using several types of protective talismanic seals (fulu).

Regarding snake prevention: Snakes are most venomous during spring and autumn, as they release toxins by biting bamboo and wood. Before entering the mountains, one should first study the "prohibition method" (a Daoist protective ritual) at home, visualizing the sun and moon along with the Four Directional Deities (Vermilion Bird, Black Tortoise, Azure Dragon, White Tiger) guarding the body. Upon entering the forest, gather the Three Qi (likely referring to celestial, terrestrial, and human qi) of heaven and earth, imagining these energies forming a crimson mist enveloping the area for dozens of miles. Companions may form a circle and exhale collectively to create a protective barrier—this ensures that even if one steps on a snake, it will remain motionless. Carry at least five liang (approx. 250g) of realgar (a mineral medicine); if bitten, apply realgar powder externally. Alternatively, wear realgar and aconite (Chinese medicinal herbs) near the elbows, burn ox or goat horns for fumigation, or stuff pills made of wild boar earwax and musk into shoes.

Concerning protective talismanic seals: Two types of divine seals (Daoist ritual implements) should be carved from jujube heartwood into two-inch squares; after ceremonial consecration, wearing them yields remarkable effects. The "Yellow-Head Vermilion-Palace Jade Maiden’s Chamber Seal" (Huangshou Zhugong Yünü Jianfang yin) repels tigers and wolves—it may also be written in cinnabar on a talisman to be ingested. Another talisman exorcises ghosts; when compounding medicines, hanging it around the area subdues malicious spirits. Mountain-dwelling talismans must be inscribed on cypress boards and hung at door corners to ward off wild beasts. The "Mountain-Opening Talisman" requires millennium-old numinous materials cut to one chi two cun (approx. 36cm) in length, inscribed with cinnabar—it unlocks sacred grottoes to reveal hidden treasures.

Finally, precautions for alchemical practices (neidan/waidan) in deep mountains: Construct the elixir chamber in a secluded spot, hang bells at all four corners, and arrange ghost-repelling herbs and talismans. Only after ensuring complete safety may one begin compounding medicines or refining the elixir. These methods originate from transmissions in Daoist scriptures such as the Jade Embryo Classic (Yutai Jing).

This passage details the rigorous protocols and talismanic methods used by ancient Daoist adepts in crafting elixirs of longevity. When the Yellow Emperor sought the true Dao and methods of immortality from Huangren (the Imperial Person, a Daoist immortal) at the Jade Hall of Mount Emei, he received these secret teachings.

The text first emphasizes that alchemical work must be performed in pristine mountain retreats, as worldly defilements render success impossible. Without the Jade Terrace Secret Talismans transmitted by Huangren, all other methods will fail. Those wishing to enter mountains for cultivation and alchemy must first observe purification fasts for 150 days, then select an auspicious "Royal Phase Day" (Wangxiang ri) aligned with the Five Phases (Wood, Fire, Earth, Metal, Water). The ceremonial preparations require specific materials:

Essential components include "fragrant decoction" (water boiled with five spices), "well blossom water" (the first bucket drawn at dawn), white rice powder, cinnabar, white honey, and mulberry wood ash. The procedure involves mixing the five-spice decoction with powdered ingredients, cinnabar, honey, and ash, stirring twenty-one times in a single direction with a three-inch chastetree branch, then placing the mixture in a quiet chamber.

The ritual employs five directional talismans from the Yellow Emperor's Jade Terrace Compendium, freshly inscribed with ink using new brushes in silent surroundings. Bronze vessels must be suspended three feet above the decoction. The complete ceremony incorporates intricate "Yu Steps" (Daoist ritual pacing), breath retention techniques, and directional prostrations:

Seven bows to the East, fourteen to the South, twenty-one to the West, thirty-five to the North, concluding with forty-nine bows facing the decoction basin. Participants then purify themselves by bathing head-to-toe in talisman-infused water, don fresh robes, and wear directional talismans accordingly: the eastern talisman on the left arm, western on the right, southern at the chest, northern on the back, with special arrangements for the central talisman.

The materia medica mentioned—including cinnabar (guangming sha), realgar, orpiment, musk, aconite, atractylodes, podophyllum, and euonymus—are classic Daoist alchemical ingredients. When mixed in equal parts with honey to form pills for wearing, they reputedly ward off ghosts and evil influences. The entire ceremony exemplifies the Daoist alchemical tradition's extreme precision regarding temporal cycles, spatial orientation, material purity, and ritual choreography.

This scripture expounds the cultivation methods and precautions for ingesting the "Nine Cauldrons Divine Elixir." It first emphasizes the need for physical and mental purification before taking the elixir, requiring seven consecutive days of seated meditation in a quiet cultivation chamber. During this period, multicolored auspicious clouds and divine light will descend, filling the entire room. The practitioner must remain calm and focused, maintaining single-minded concentration (a core Daoist practice method). The appearance of divine beings—even if fleeting—is considered an auspicious sign of success. At times, one may hear celestial beings imparting essential cultivation instructions or witness radiant manifestations, all of which serve as validation of attaining the Dao.

The scripture particularly stresses that those seeking immortality, rejuvenation, or ascension through alchemical elixirs will inevitably fail without proper methodology. Attempts using forbidden incantations, solitary talismans (Fulu), or other medicines that deviate from orthodox alchemical techniques (Neidan/Waidan) are doomed to failure. It further warns that pursuing alchemy for worldly gain rather than cultivating the authentic Dao will not only prevent elixir formation but also provoke divine wrath, bringing calamities and total loss of both spiritual and material wealth.

Detailed instructions follow for crafting the Five Directional Divine Talismans (Fulu): The southern talisman uses a red background with white patterns, the western version a white background with yellow patterns (one variant adds the character "father" below its center), the northern a black background with blue-green patterns, the central a yellow background with black patterns, and the eastern a blue-green background with red patterns. The Celestial Sovereign (Huangren, a legendary Daoist immortal) instructs that these talismans must be arranged on five-colored pedestals according to their respective directions while maintaining ritual purity. The central divine elixir should be placed in a bronze vessel suspended three (or alternatively seven) feet above water, resting on a yellow pedestal. All pedestals must be square-shaped and carried in correspondingly colored pouches.

This passage explains the methods and precautions for refining the Divine Elixir. First, the medicinal ingredients from the central direction must be burned to ashes and taken with water. The August Person (referring to the Yellow Emperor or an immortal) states that when constructing furnaces and refining elixirs in the mountains, specific talismanic incantations (fulu) must be employed.

The detailed procedure is as follows: Select an auspicious day (Wangxiang ri) with compatible heavenly stems and earthly branches. At locations three chi away from each side of the furnace, dig five cun downward to bury protective talismans. Additionally, bury the Central Talisman seven chi directly beneath the furnace. During the alchemical process, keep the Central Talisman in your mouth and wear protective talismans on your person—this ensures divine protection.

It's important to note that while famous mountains contain miraculous numinous herbs and elixir ingredients, these cannot be obtained without special methods. Even when encountered, such spiritual medicines may instantly transform or disappear. Daoist practitioners seeking immortal medicines must observe purification fasts, bathe in fragrant decoctions, and wear the Five-Colored Divine Talisman of the Jade Platform. Only then can they freely gather divine mushrooms and numinous herbs when encountered.

However, be warned that various divine mushrooms and herbs are guarded by poisonous creatures like tigers, wolves, dragons, and snakes. When entering or leaving mountain forests, practitioners must always wear protective talismans—this causes mountain deities and various spirits to withdraw while offering protection to the medicine-seeker instead.