《太上混元真錄》

The Taishang Hunyuan Zhenlu primarily recounts the experiences and teachings of Lord Lao (Taishang Laojun) during the Yin and Zhou dynasties.

For over two hundred years, from the Shang to the Zhou period, Lord Lao appeared and disappeared at will. In his cultivation, he maintained the state of "no-mind" (transcending worldly attachments), regarding the body as "no-body" (surpassing physical limitations), with the Great Void (the cosmic origin) as his ultimate pursuit and the nourishment of true nature as his foundation. He often meditated on the mysteries of the Heavenly Gate (the passage of the spirit in Daoism), journeying spiritually through the eight directions, breathing in the vital energies of heaven and earth while preserving his spirit (Shen). To him, all things—whether great or small, beautiful or ugly, glorious or humble—were as insignificant as grass. It was precisely this transcendent state that allowed him to embrace heaven and earth and nurture all things with a formless mind and a shapeless body.

Through "no-mind," Lord Lao achieved vast compassion; through "no-body," he reached boundless realms—these profound mysteries are beyond full expression. He employed the Dao of non-action (Wuwei, the method of following nature) to bring prosperity to the state and used gentle teachings to guide the people. Thus, during the reigns of King Cheng and King Kang of Zhou, the world was at peace, and punishments were unnecessary. Later, when King Kang passed away and Crown Prince Xia ascended as King Zhao, the Supreme (referring to the Primordial Heavenly Worthy, Yuanshi Tianzun) again commanded Lord Lao to journey westward to teach, transmitting the Eight Heavens Hidden Texts (esoteric Daoist scriptures) to the lands of Tianzhu (India), Weiwei, Daqin (Rome), Anxi (Parthia), and Jibin (Kashmir). King Zhao, believing himself in harmony with natural destiny, paid little heed to these celestial mysteries. Foreseeing the decline of the Zhou dynasty, Lord Lao withdrew the heavenly texts and secret methods, resigning from court to retreat into seclusion.

Later, Lord Lao prepared to journey westward to the Flowing Sands (the deserts of the Western Regions). At that time, in the northwest lay a kingdom called "Changyin," ninety thousand li from Mount Kunlun. Its people stood forty feet tall, lived eight thousand years, and were all deeply virtuous. In the Wuji era (a Daoist calendrical year), on the renwu day of the fifth month of the guichou year, Lord Lao departed the Zhou dynasty in a covered carriage drawn by a blue ox. As the Zhou dynasty's governance and teachings waned, the Ode to Lord Lao by Qiancheng Shu praised him: "The Li clan (Lord Lao's secular surname) embodied profound sagehood, delving into the mysteries while holding the supreme treasure with unadorned simplicity, emulating the ancient sages. When the Zhou declined, he remained like a hidden dragon, preserving his lofty aspiration—his legacy enduring forever."

Xue Daoheng also composed verses in admiration: "Compared to Lord Lao's realm, the Five Peaks seem small, the Nine Provinces narrow—he was destined to roam far beyond, into loftier heights."

When Laozi descended to the human realm riding his green ox, purple auspicious clouds appeared first, the Mysterious Gate swung open, and divine teachings spread silently in the unseen world.

Regarding historical records, the emperors and feudal lords before the Zhou and Qin dynasties did not use reign titles, referring only to the first year, second year, and so on. It was not until Emperor Wen of Han that reign titles like "Zhongyuan" and "Houyuan" began, and during Emperor Wu of Han's time, titles like "Yuanguang" and "Yuanshuo" emerged. Now, according to texts such as the Taixuan Jing, Jiejie Neijie, Wenshi Neizhuan, and the preface to the Daode Jing, all state that Laozi descended in the first year of Shanghuang (the Dingmao year) to become the royal preceptor of the Zhou dynasty and left the Zhou court to journey west in the first year of Wuji (the Guichou year). These were actually celestial reign titles used by immortals like Guiguzi, Guozi, Celestial Master Zhang (Zhang Daoling), and Immortal Ge (Ge Xuan) to correspond with human dynasties. Unless one has attained the Dao, who could fully comprehend these matters? Just as celestial reign titles like "Kaihuang," "Chiming," "Zhuling," and "Shanghe" are not known to ordinary people.

Some say that Laozi's "journey west from the Zhou court" refers to his departure after resigning from his official post, secretly passing through Hangu Pass, rather than openly traveling west while still in office. At that time, the Zhou capital was in Fenghao (near present-day Xi'an), while Hangu Pass lay to the east. Thus, the Wenshi Neizhuan states, "A sage is about to pass through the capital," prompting people to sweep the roads and burn incense in anticipation of the immortal's arrival. If the Zhou court had been east of the pass, it would have been the immortal's departure—how could it be called an arrival? From this, we can confirm that Laozi indeed set out from Laixiang.

Some claim that Laozi "saw the decline of the Zhou dynasty" during the corrupt reign of King Zhao of Zhou. However, certain scriptures mistakenly attribute his westward journey to the eras of King You, King Li, King Ping, or King Jing of Zhou—all forced and erroneous interpretations.

At the time, Laozi rode westward on a simple ox cart drawn by a green ox, enveloped in purple qi, passing through Hangu Pass. This strategic pass was located twelve li south of Taolin County in Shanzhou, and its ruins can still be seen today. The guardian of the pass was named Yin Xi, styled Gongwen. His father, fleeing the tyranny of King Zhou of Shang, had secluded himself in Tianshui, Qinzhou, where the family settled. Yin Xi's ancestors accumulated virtue and good deeds, so his birth was marked by extraordinary signs: his mother dreamed of celestial lightning encircling her body and saw a giant figure instructing her to swallow something, awakening with a lingering fragrance in her mouth. At his birth, the room was filled with a radiance like doubled sunlight.

This passage records the legendary encounter between Laozi (Laojun) and the border official Yin Xi when the sage was departing west through the Hangu Pass:

There was a cultivator of extraordinary appearance whose family hall suddenly sprouted radiant lotus flowers. Born with eyes bright as the sun and arms extending past his knees, his dignified bearing resembled a celestial being. From childhood he mastered astronomy and geography, possessing penetrating insight into all things—even spirits and ghosts couldn't hide from his gaze. Transcending worldly conventions, his temperament was free and unrestrained, his heart constantly yearning to wander while embracing the great Dao. Eventually he traveled extensively through mountains and rivers, finally settling in the Zhongnan Mountains (present-day Zhouzhi County, Shaanxi) where he built a thatched observation tower for cultivation. When King Kang of Zhou learned of him, he was appointed as a senior official. Because he often observed celestial phenomena from this grass tower, the place became known as "Louguan" (Tower Observatory).

During King Zhao's reign, this border official (Yin Xi) noticed purple qi emanating from the east and calculated that a sage would pass through. The astrological signs indicated: "Yang numbers peak at nine, and this year Jupiter is in its ruling position—within ninety days a sage must cross our borders." He immediately began purification rituals, ordering forty li of road to be swept clean with incense burners lining both sides in preparation.

Yin Xi had previously instructed the guard Sun Jing: "If you see an elder wearing ancient robes riding a blue oxen-drawn wooden cart, report immediately." On the twelfth day of the seventh month, Laozi (Laojun) indeed arrived dressed in white and riding a blue ox. The border officers reported: "An old man on a blue ox cart approaches from the east." Overjoyed, Yin Xi exclaimed: "The great Dao comes to us!" Donning his official seal, he went forth to greet the sage, performing the disciple's bow while pleading: "May the sage tarry awhile with us." Laozi modestly declined: "I'm but a lowly old man—my home lies east of the pass, and I merely go west to gather firewood from my fields."

The story of Laozi (known as the Supreme Venerable Lord) testing Yin Xi (also called Guardian Official Yin Xi) three times unfolds as follows:

During the first test, Laozi pretended to decline, saying: "I'm merely a man without cultivation of De (Virtue). Your reverence toward me is utterly absurd." This was actually a deliberate trial. Yin Xi immediately prostrated himself and pleaded: "I beg the immortal to tarry his sacred steps awhile." Laozi continued: "I've heard of an ancient sage in India (referring to the Buddha) who mastered the way of Wuwei (non-action) and transcended the cycle of life and death. I'm journeying west to seek the Dao, merely passing through—how could I casually linger?" This constituted the second test.

When Yin Xi entreated a third time: "Your sacred countenance clearly reveals celestial supremacy—why seek the Dao in distant lands? I implore your compassionate guidance," Laozi countered: "What makes you certain I'm a true man?" Yin Xi replied: "Last October, I observed unusual astral movements; this early spring, dragon-serpent shaped true Qi (vital energy) appeared southeastward, crossing westward over the Han River—all signs of a sage's descent. Since youth I've studied the Yi Jing (Book of Changes), and my celestial observations have proven accurate. Recently seeing purple Qi approach from the west, I calculated that within nine days a sage would arrive from the east riding a blue ox-cart. Seeing your sacred visage confirms you're the primordial true man."

Having passed these three tests, Laozi smiled approvingly: "Knowing your sincere quest for the Dao, I deliberately tested you. You possess the spiritual roots for divine understanding and deserve transmission." Alternate versions record Laozi extending his long tongue, saying: "Excellent—since you recognize me, I understand you." After three exchanges, Laozi finally accepted Yin Xi's sincerity.

The Four Recluses (Si Hao) present commented: "The meeting of Laozi and Yin Xi exemplifies foresight and enlightenment." Laozi's insistence on humility served to instruct the world. Yin Xi then prepared an official seat, performed disciple rites, and offered elaborate vegetarian offerings. At this point, Laozi tested Yin Xi's compassion again through a visitor named Xu.

This story recounts how Laozi (the deified Lao Jun) tested Yin Xi, the Guardian of the Pass. A man called Jia had followed Laozi for over two hundred years, originally agreeing to pay 7.2 million coins as compensation. When Jia saw Laozi preparing for a long journey, fearing he might not return, he tried to reclaim his payment by seducing Laozi with beautiful women and even filed a lawsuit against him.

Laozi said to Jia: "You should have died long ago—your prolonged life was only sustained by the Tai Xuan Life Talisman (a Daoist protective charm) I gave you." As soon as he spoke, the talisman flew out of Jia’s mouth and returned to Laozi’s hand, instantly reducing Jia to a pile of bones. Witnessing this, Yin Xi felt compassion and, wishing to test whether Laozi could restore life, volunteered to repay the debt on Jia’s behalf. Seeing Yin Xi’s kindness, Laozi tossed the talisman back onto the bones, and Jia was immediately revived. Laozi said: "I won’t hold your breach of contract against you, but defying the Dao of Heaven naturally invites death. Now your money is returned to you." With that, he sent Jia away.

Through several such tests, Laozi confirmed that Yin Xi truly possessed the potential to attain the Dao, so he stayed at Hangu Pass for over a hundred days. Yin Xi knelt in reverence and said: "My understanding is shallow, and I’ve been lost in worldly pleasures. Today, encountering a sage is like the deaf hearing and the blind seeing. I wish to follow you wholeheartedly and seek the true essence of the Great Dao."

Laozi replied: "The Great Dao is supremely simple—just preserve your original purity. Cultivation has three levels, the most important being to maintain undivided focus and uphold virtuous conduct." Yin Xi pressed further: "If cultivation has three levels, how does one attain immortality?" Laozi said: "Grasp the root of ‘One,’ and you’ll comprehend all things. The key is to sever desires, refine the Golden Elixir (Neidan practice) and nourish Qi (breath cultivation) in a quiet chamber—this is the foremost principle. Remember it well."

Excited, Yin Xi continued inquiring about the method of refining the elixir. Laozi said: "This is a wondrous art. From the realm of Mysterious Origin and Pure Emptiness to the depths of the Nine Netherworlds, ascending through the void in all directions requires divine guidance." Thereupon, Laozi transmitted to Yin Xi the Tai Qing Ba Fu Jing (Scripture of the Eight Talismans of Great Clarity), a crucial text for cultivation.

This scripture expounds the methods and efficacy of refining the Golden Elixir (Jindan, the alchemical medicine in Daoist cultivation), as well as the principles of pursuing immortality.

The text references nine alchemical classics including the Scripture of Golden Liquor and Reverted Elixir (Jinye Huandan Jing), recording the secret techniques of "ninefold reversion elixir" (Jiuzhuan Huandan, an elixir refined through nine cyclical transformations) and fire regulation (Fuhuo). It enumerates nine types of elixirs: Elixir Flower (Danhua), Divine Talisman (Shenfu), Divine Elixir (Shendan), Reverted Elixir (Huandan), Nourishing Elixir (Erdan), Refined Elixir (Liandan), Soft Elixir (Roudan), Subdued Elixir (Fudan), and Cold Elixir (Handan). Each requires specific refining methods with precise measurements like "three and five inches in diameter with one-tenth precision," emphasizing the crucial balance of Yin-Yang and fire regulation.

Practitioners must first ingest Reverted Elixir and Golden Liquor (two supreme alchemical substances) to nourish their primordial spirit (Yuanshen) and achieve ascension. Failure to do so leaves one vulnerable to pathogenic Qi (Xieqi) like cold, warmth, wind, and dampness—beyond even the Lifespan Director's (Siming, the deity governing longevity) power to save. The scripture warns that mere dietary restraint, simple clothing, and quietistic non-action (Wuwei) may ward off ghosts and demons, but ultimately lead to natural aging and death due to an unfortified spirit.

Just as all things inevitably decay, humans are no exception. Yet by refining divine elixirs (using materials like mercury and saltpeter), consuming even a pinch (Daogui, a minute alchemical measure) can propel one to celestial palaces. A concluding parable urges self-reliance in spirit cultivation and elixir refinement for timely attainment of the Dao (Dedao) and self-protection.

The text particularly emphasizes the supreme importance of Golden Liquor and Reverted Elixir as the key to transcendence. It simultaneously clarifies that quiet cultivation alone cannot transcend life's limits—it must be complemented by alchemical practice. These teachings reflect core principles of external alchemy (Waidan, the art of achieving immortality through elixir refinement) during the Wei-Jin period.

This scripture elucidates the essential methods for cultivating longevity and the specific techniques of breath nourishment (qi ingestion). Here is the modern interpretation:

Those who practice longevity arts can command spirits and deities, yet such secret methods must never be transmitted to those with impure intentions—not even for ten thousand taels of gold. Nor should they be revealed to ignorant skeptics who speak duplicitously, lest they slander the divine Dao. True adepts transcend life and death through self-cultivation, requiring no reliance on spirits. Pitiable are the wealthy who live like walking corpses—though they possess all things and sit enthroned as emperors, if they indulge desires unchecked, they’ll become mere handfuls of dust in a century’s time. Yet crafting divine elixirs (shen dan) can swiftly lead to immortality, merging one’s lifespan with heaven and earth to eternally revel in boundless bliss.

The Barrier Official (guardian of Hangu Pass) reverently inquired: "How should one practice breath nourishment (shi qi)?" Laozi replied: The essence of breath nourishment lies in consolidating Jing (essence) by studying the vital principles in the Mysterious Scripture (Xuan Jing). This practice liberates one from the cycle of life and death—stabilizing the Celestial Gate (Baihui point at the crown) above and fortifying the Spiritual Root (Dantian) below. Like footless clouds or rootless water, the body’s primordial qi (yuan qi) originates as undifferentiated chaos; through cultivation, it refines into the Great Purity (Tai Qing) within. With dedicated practice, spiritual communion arises naturally in time. The principles are simple to grasp, yet their execution proves arduous.

Cultivators must harness De (Virtue) as their body’s chariot and the Dao as their breath’s steed. The Hun (ethereal soul) roots itself in Jing, while the Po (corporeal soul) takes the eyes as its gateway. Reckless movement damages De, disordered qi estranges one from the Dao, dissipated Jing injures the souls, and wandering eyes disturb Shen (spirit). Thus, adepts calm their forms, harmonize breath, accumulate Jing, and focus inward until Dao and De overflow while Hun and Po stabilize. By guarding the body as foundation, myriad spiritual powers emerge, ultimately realizing the Great Dao. Once attained, transformations flow effortlessly, and no peril stirs fear. Perseverance unlocks longevity’s secrets.

Life comes but once—thus guide qi to nurture it. Cherish primordial qi to attain the Dao; attain the Dao to live eternally. What we call "spirit" (Shen) is simply refined qi: treasure it to commune with the divine, commune to transcend mortality. Circulating qi is cultivating the Dao; preserving Jing is safeguarding the supreme treasure. Qi circulation methods—also called qi refinement or long-breath techniques—proceed thus: Lie supine in the "clenched fist" posture (thumb pressing the base of the ring finger), rinse the mouth, and swallow saliva thrice. Inhale through the nose, exhale through the mouth—draw breath slowly, never to fullness (overfilling impedes circulation). Beginners may require five natural breaths to complete one full cycle. At each exhalation’s end, release gently once more to balance qi. Relax the body; breathe evenly. Pause to adjust if discomfort arises. Practice unwaveringly until qi flows smoothly, the body rests comfortably, and breath becomes tranquil—then clear qi (qing qi) arises spontaneously. Warmth and perspiration may follow; remain still and continue serenity. With sustained practice, the Three Corpses (san shi, parasitic spirits) vanish, and awareness grows luminous. Midnight (zi hour) is optimal for practice.

This scripture documents an ancient method of health cultivation, primarily describing how to regulate the body through specific breathing and dietary practices. Practitioners must perform directional ingestion techniques at cockcrow while facing five cardinal directions:

When facing east, one visualizes swallowing azure qi (青牙 Qingya) and drinking the essence of morning dew (朝华 Zhaohua), gulping in three portions. Facing south involves ingesting vermilion qi (朱丹 Zhudan) and drinking from the Cinnabar Pool. At the center position, one gazes toward Mount Tai to consume primordial qi of heaven and earth while sipping sweet springs. The western direction calls for absorbing white qi (明石 Mingshi) and drinking numinous liquid, while the north requires taking in black qi (玄滋 Xuanzi) and imbibing jade-like sweet dew.

Persisting in this practice for thirty days is said to eradicate the "Three Corpses" (三尸虫 Sanshichong - three harmful parasites believed to reside in the human body according to Daoist physiology), stabilize righteous qi, and prevent evil energies from returning. Advanced practitioners may attain an immortal state of consciousness.

The text reveals this method originally appeared in three chapters and fifteen sections of the Jade Calendar Scripture (玉曆中经 Yuli Zhongjing), containing secret longevity techniques from antiquity. The core principles emphasize withdrawing from worldly distractions, maintaining purity, nurturing primordial qi, and accumulating spiritual essence. The Daoist path fundamentally follows natural rhythms - neither overusing daoyin (导引术 ancient therapeutic exercises) to deplete vitality nor blindly practicing grain abstention to harm the body.

The passage records Laozi (addressed as Guardian of the Pass Yin Xi) instructing practitioners: The art of longevity requires measured regulation - eating substantial breakfasts but light dinners, observing lunar phases monthly, maintaining leanness in summer while supplementing in winter, centenarians moderating diet with jujubes, and thousand-year perfected beings preserving celibacy. These constitute the true secrets of enduring vision.

Finally, Laozi particularly notes this practitioner (Yin Xi) possesses extraordinary physiognomy: crystalline bone structure, eyes emitting spiritual light, a halo behind the neck, special visceral markings, and a seven-star facial pattern - karmic rewards from virtuous past lives. Therefore, he transmits the supreme Dao, enabling future physical ascension and genuine liberation.

This scripture records the story of Yin Xi (an important Daoist figure who served as the Guardian of the Pass) seeking the Dao from Laozi. The transmission of the Daode Jing embodies profound Daoist teachings:

Upon hearing the Great Dao, Yin Xi experienced a sudden awakening, feeling as though he had been reborn after countless kalpas of rebirth. He earnestly requested Laozi (venerated as Lord Lao the Most High) to compose a text elucidating the true meaning of the Dao, pledging his devout cultivation. Laozi granted this request, recognizing Yin Xi's destined role in spreading the Dao for the benefit of all under heaven. Yin Xi then resigned from his official position and received the transmission of the Daode Jing—over five thousand characters—on the twenty-eighth day of the twelfth month. The present-day Louguan Terrace marks the site of Yin Xi's former residence.

Laozi explained: Though the main text of the Daode Jing contains only five thousand characters, with its accompanying eulogies it forms two sections totaling over five thousand words. While the Great Dao requires language for elucidation, words themselves cannot fully capture its essence. The sage's mind naturally aligns with the Dao—the Dao itself harbors no selfish intent, simply following the natural patterns of heaven, earth, and the myriad beings. This scripture embodies pure authenticity, encompassing the ten directions; all things between heaven and earth are contained within it—formless when dispersed, yet leaving traces when manifested.

The text reveals the formless Dao through concrete imagery, conveying infinite truth through finite words. It contains thirty-six thousand guardian deities of sacred rituals, its two-part structure symbolizes the yin-yang of heaven and earth, its eighty-one chapters correspond to the nine provinces and four seas, and it holds Mount Kunlun within a single millet grain. This classic is better approached through quiet contemplation than verbal debate. Yin Xi reverently accepted these teachings, humbly acknowledging his limited capacity while vowing diligent practice.

This scripture expounds the essential principles and practical methods of Dao-De cultivation, which can be understood through several layers of meaning:

First, it discusses the foundation of cultivating Dao (the Way) and De (Virtue). Through diligent study of their primordial source, one resonates with the supreme Taiji (Supreme Ultimate, the cosmic origin), causing celestial deities to rejoice. When practicing quiet contemplation and sincere prayer, one may perceive various mystical states. By practicing neiguan (internal observation, a Daoist method of observing Qi circulation within the body), examining one's physical form and shadow, the shen (spirit) and Qi (vital energy) can be preserved long-term. When body and mind unite with Dao-De, all celestial beings become profoundly moved.

Next, it describes the results of cultivation: dispelling calamities from the Nine Netherworlds (Daoist concept of deepest hell realms), receiving blessings from the Ten Directions (cosmic space), and bringing stability to nations and harmony to families. Yet these profound truths remain difficult for ordinary people to comprehend, for Dao-De's nature follows wuwei (non-action), like pure water: it cannot be dirtied by pollution, beautified by adornment, muddied by stirring, nor clarified by purification—this is the essence of natural spontaneity.

The text critiques contemporary misinterpretations of the Daode Jing, clarifying that this scripture originated from the Void Palace of Lord Lao (the highest celestial realm) as the source of all classics. Above, it connects to supreme Dao; below, it propagates worldly teachings—its value transcends ordinary measurement. Even the celestial zhenren (perfected beings) continually recite it, let alone ordinary people and Daoist practitioners.

Later passages record the dialogue between Yin Xi (the Guardian of the Pass and Laozi's disciple) and Laozi. Yin Xi inquired how to emulate heaven-earth through the two chapters of Dao-De for internal cultivation. Laozi replied: Dao manifests as the state of formless spontaneity, while De embodies the virtue of non-claiming merit. Cultivating these leads to ascension as an immortal, attaining the deathless body revered since ancient times.

When Yin Xi earnestly requested the essential teachings, Laozi expounded the 5,000-character Daode Jing with detailed commentary, highlighting key points: the niwan (upper Dantian at the crown) represents celestial De, the spleen corresponds to Central Yellow Supreme Unity (earth virtue), while the Dantian (lower energy center below the navel) serves as the root of life. These areas host resident deities requiring focused visualization.

Finally, it describes vital bodily fluids: jing (essence), sweat, humors, blood, mucus, and saliva, emphasizing the kidneys' importance as mystical gateways. As humans exhale their final breath through the mouth at death, it's called the "Gate of All Mysteries." The concluding phrase "morning nourishment of its essence" hints at the importance of dawn practice for absorbing celestial-terrestrial energies.

This scripture elucidates the core principles and precautions of Daoist cultivation. It describes the interdependent relationships among the body's organs: the mouth and stomach represent the mutual transformation of "being" (you) and "non-being" (wu), the flow of Jing (essence) and Qi (vital energy) embodies the complementarity of difficulty and ease, the liver and lungs symbolize the mutual measurement of length and brevity, while the heart and kidneys correspond to the mutual inclination of high and low. During practice, one must maintain inner purity (emptying the mind), regularly regulate breath through breath retention (filling the abdomen), and consolidate Jing-Qi without leakage (strengthening the bones) to ensure unimpeded circulation of Qi throughout the meridians.

The text particularly warns that while youthful vitality may lead to neglect of health preservation, it becomes difficult to reverse physical decline in old age. Cultivation methods include embryonic respiration (taixi, a deep and slow breathing technique) and guarding the center (shouzhong), allowing Qi to circulate upward from the Dark Pass (Dantian) through the Hall of Light (mingtang, the brow center) to the Crimson Palace (heart region), ultimately reaching the Purple Palace (crown of the head). This practice is called "guarding the One" (shouyi), which enables the Shen (spirit) to reside within all joints and orifices of the body.

Laozi admonishes Yin Xi, the Guardian of the Pass: The transmission of the Daode Jing (Classic of the Way and Virtue) and cultivation methods must be undertaken with utmost care. On the Jiazi day (first day of the sexagenary cycle), one should erect a yellow altar, using coins and five-colored silks as ritual tokens while swearing oaths to Heaven, Earth, Sun and Moon. Reckless transmission to unworthy recipients invites calamity. True Daoist methods are suitable only for dedicated practitioners, being incomprehensible to ordinary people. Those seeking longevity must moderate food intake, practice breath cultivation (fuqi), visualize the Dao, and maintain physical vitality.

Finally, Yin Xi kneels to receive these teachings and attains the Way of longevity. The scripture repeatedly emphasizes that Daoist cultivation must follow natural spontaneity (wuwei, non-action). Through internal refinement of Jing, Qi and Shen (the "six armor transformations"), one achieves union with the heavenly Dao, ultimately attaining ascension as an immortal and ranking among the Zhenren (Perfected Persons).

This passage describes the scene when Laozi (Lord Lao) expounded the essence of the Daode Jing to Yin Xi, the Guardian of the Pass, at Hangu Gate. Yin Xi reverently sought the profound mysteries of the great Dao from Laozi, who then revealed its principles on the Qi Observation Platform south of his residence.

Laozi said: The true Dao exists naturally—only those who practice it can comprehend it, while what can be articulated in words is not true knowledge. Like a musician who understands melodies inwardly yet cannot fully convey them through language, the Dao resembles formless existence, indistinct as if both present and absent.

He illustrated the Dao's nature through several metaphors: Like a tree before its growth—its branches and roots remain unseen; or like a spring in a deep pit—its waters appear turbid and unfathomable; or like the invisible soul after death—where Yin and Yang blend indistinguishably. As the deaf cannot hear zither music and the mute cannot convey speech, so too the unenlightened cannot truly grasp the Dao even when hearing explanations.

Laozi explained that the Dao manifests through the aggregation of earth, water, fire, and wind—the four elemental forces. Though all things share a common origin, their differing endowments of Qi create diversity. All life emerges from emptiness, with Shen (spirit) arising through resonance. Just as plucking zither strings generates the five tones through finger movements, human breath, speech, and consciousness all root in the Dao. The true Dao transcends form, dwelling in the primordial void of Taichu as an exquisitely subtle and profound presence.

This scripture reveals the fundamental principles and concrete methods of Daoist cultivation. It first points out that people often lose touch with the original source of life, making them unable to comprehend the Great Dao. While the growth of all things appears cyclical (decaying only to regenerate), it actually results from the continuous interaction and transformation of Yin-Yang and the Five Phases (the five basic elements: Metal, Wood, Water, Fire, and Earth).

The true Dao originates from a profound and mysterious realm. Ordinary people lack the eye of wisdom and often mistake false methods of nurturing life for truth. In reality, false paths can only nourish the physical form, while the true Dao cultivates the Shen (one's innate spiritual nature). When the Shen achieves purity, it connects with the Dao, attaining the state of neither birth nor death. When the Shen becomes capable of ascension, even the physical form can transform accordingly; conversely, attachment to the flesh will ultimately reduce one to dust.

The text enumerates the troubles brought by sensory perception: the ears hearing sounds and eyes seeing forms create karmic burdens; the nose smelling fragrances and tongue tasting flavors become attachments; the body feeling pain, itch, cold or warmth, and the mind generating sorrow and worry. Cultivators should understand that the physical body is the greatest burden—look throughout history, who can maintain an incorruptible form forever?

Using himself as an example, the author states: though his hair has turned white, he still persists in the practice of "embracing the origin and guarding the One" (focusing on preserving the primordial Qi). Through this method, one can transcend the mundane and become an immortal. For beginners, four requirements are proposed: maintain mental stability, abandon desires, act with thoroughness, and practice Wuwei (non-action). Special emphasis is placed on relinquishing all desires, keeping intentions pure, and concentrating on practice in a quiet chamber.

Regarding cultivation methods, it states: rather than reading ten thousand volumes of alchemical scriptures (cultivation texts), one should devote themselves to practicing the "guarding the One" method. The Great Dao has both true and false aspects, blessings can be auspicious or ominous, and karmic burdens may be public or private—all requiring discernment of subtle differences. But predicting the future is inferior to preserving one's simple, original nature.

Finally, it reveals the path to liberation: the body and mind are the roots of suffering. The reason sages (those who have attained the Dao) can transcend is precisely because they abandon desires and enter the realm of emptiness to cultivate their true selves. Without attachments, there are no cognitive obstructions; without the burden of the physical form, there is no sorrow. This is the fundamental method for assisting in self-cultivation.

When one controls their will and thoughts, returning to the original state of purity, they can achieve a state of not seeing, not hearing, not speaking, and not eating throughout the day. The mind remains clear and luminous, embracing the profound mystery (referring to the essence of the Dao). Even if one wishes to see, there is nothing to be seen; if one wishes to hear, there is nothing to be heard; if one wishes to speak, there are no words to say; if one wishes to eat, there is no flavor to taste. This state of serene detachment and stillness cannot be described in words—it ultimately returns to the state of emptiness (Wu).

If one can maintain purity and tranquility in both body and mind, with the physical form intact, they will connect with heaven and earth, their spirit (Shen) will be abundant, and they will enjoy enduring health and longevity. This does not rely on the deities of heaven and earth, nor does it depend on external things. One must always regard emptiness as the body and non-action (Wuwei) as the mind. These two are fundamentally the same—a body without form and a mind without thought—and may be called "guarding the original spirit" (Shou Shen). By guarding the spirit, one attains profound mystery and unites with the Dao.

This is like how towering mountains and vast marshes do not deliberately attract insects, birds, or beasts, yet these creatures naturally gather there; deep rivers and great seas do not intentionally summon fish, turtles, or dragons, yet these beings naturally assemble. If a person can maintain a state of emptiness and non-action, there is no need to actively seek the Dao—the Dao will naturally come to them. The Dao is profoundly mysterious, the source of emptiness. Though you hear my explanation, your mind is not yet refined and pure enough. This is because words cannot fully convey the true meaning—writing scriptures and establishing teachings are merely provisional methods. You must treasure these principles, contemplate the natural Dao within your heart, and it will manifest without needing a predetermined time.

Yin Xi (the Guardian of Hangu Pass) bowed respectfully and asked, "How should one study this?" Laozi replied: "Those skilled in writing must value their words; those skilled in illuminating truth must understand language. Diligent effort leads to attaining the Dao. Uphold the true Dao—there is no need to seek it deliberately, for it is always present. If you are not disturbed by evil influences, they will naturally recede. This is the practice of the Dao—the Dao will naturally assist you. There is no need to make offerings to ghosts and deities, for they will withdraw on their own; no need to trouble the spirits, for your lifespan will naturally be long. There is neither advancement nor retreat, no need to scheme with others—it is simply accomplished naturally."

Thereupon, Laozi transmitted over a hundred essential teachings to Yin Xi. The Guardian of Hangu Pass bowed and said, "Today, I have received the great teachings of the Dao."

After concluding his discourse, Laozi added: "Practice these teachings with care, hold them in reverence, and keep them deeply hidden within—do not reveal them lightly. I will journey far, and if fate allows, we shall meet again. The 'Ancient Masters' of the past were manifestations of myself. I once taught in the land of Zhuqian (ancient India) and have now returned to the original spirit, merging back into the nameless state. Though my form has vanished, I endure eternally. In the celestial realm, I am the nameless sovereign; in the human world, I am the Ancient Master. When I appear, it is without desire; when I withdraw, it is in non-action. There is neither end nor beginning—I eternally follow nature. As destiny cycles, my name changes with the times, enduring through the transformations of heaven and earth."

This scripture records a dialogue between Laozi (venerated in Daoism as "Lord Lao") and the border official Yin Xi, recounting Laozi's journeys to teach sentient beings and the essential methods he transmitted.

Laozi said: In my travels across the world, I witnessed the violent customs of lands like Tianzhu (ancient India) where people slaughtered one another, and the sight of blood flowing like rivers pained my heart deeply. After returning to the realm of Dao, I was commanded by the Supreme Elder (Taishang) to come to the Zhou dynasty to spread the teachings. Later I journeyed west to instruct the mixed cultures of Tianzhu and Daqin (ancient Rome). Now I must return to my original source.

Yin Xi requested to accompany Laozi on his far-reaching journeys to observe the transformations. Laozi told him: My movements are unfixed—sometimes ascending to heaven or descending to earth, sometimes climbing mountains or crossing seas, moving among all nations and social strata, even reaching barbarian lands and spirit realms. You've only just encountered the Daoist methods and still carry worldly impurities—how could you travel afar with me?

Yin Xi kowtowed, expressing willingness to overcome all difficulties to follow him. Laozi said: Your Dao practice is not yet accomplished. First you must intensively study the two chapters of the "Dao De Jing" (the "Dao Jing" and "De Jing"), reading them ten thousand times until you attain unity with nature. Only then can you roam the Nine Heavens with me and subdue fierce obstinacy. Upon achieving true Dao, you'll attain six supernatural powers: traversing heaven and earth, immunity to fire and water, and penetrating insight into all things. Then your ancestors for seven generations will be liberated to the Pure Land of Lotus Birth, daily enjoying celestial feasts.

Finally, as Laozi prepared to ascend to heaven on the eighth day of the fourth month in the Jiayin year, he again instructed Yin Xi: You must observe purification practices for a thousand days and intensively study the scriptures I've transmitted. All perfected beings through the ages attained the six supernatural powers through these classics. Yin Xi reverently accepted the command.

(Note: The "six penetrations" refer to six transcendent abilities achieved through Daoist cultivation: divine sight, divine hearing, mind-reading, knowledge of past lives, miraculous movement, and exhaustion of defilements. "Celestial feasts" denote the divine delicacies offered to perfected beings in the heavenly realms.)

Three years from now, come find me at the Qingyang market in Chengdu, and you shall see me again." With these words, the Guardian of the Pass (Yin Xi, the official in charge of Hangu Pass) bowed reverently in gratitude, and suddenly Laozi vanished without a trace. In an instant, the entire residence was bathed in radiant light, enveloped by auspicious clouds of five colors. Yin Xi hurried into the courtyard, kowtowing and pleading, "May the divine one reappear and impart to me the essential teachings, that I may preserve my innate Qi (vital energy)."

At that moment, he looked up and saw Laozi suspended in mid-air, seated dozens of feet above the ground amidst glowing clouds and light. His form seemed cast in gold, his face radiating the fivefold light of wisdom. The vision flickered between presence and absence, elusive to grasp, his appearance shifting between youth and age without constancy. It turned out that high-ranking immortals from the Nine Heavens, emissaries of the Five Directional Emperors, and celestial officials of the Orthodox Unity Covenant (Zhengyi Mengwei Dao) had all arrived bearing talismanic credentials to welcome him. These divine beings emanated light that illuminated the four directions, spontaneously manifesting divine kings, mighty warriors, and sacred beasts like azure dragons, white tigers, qilin, and lions forming ranks of protection before and behind.

Witnessing such celestial majesty, Yin Xi stood awestruck yet overjoyed, bowing respectfully. Laozi admonished him: "I reiterate my instruction—you must diligently uphold the essential teachings: cleanse the impurities of the heart, still distracting thoughts, purify the mind, and focus single-mindedly on guarding the Dao (the Way). When all defilements are eradicated, worldly affairs will naturally resolve themselves. This is the essence of my teaching." With these words, he ascended to the Taiwei Heavenly Palace (one of Daoism's highest celestial realms) accompanied by the host of immortals.

That very day, rivers and springs suddenly swelled, wells overflowed, and mountains trembled. A five-colored auspicious light pierced straight through to Taiwei Heaven, illuminating the western sky entirely in hues of azure and crimson. The Grand Historian Su You reported: "This portends that a thousand years hence, a sage shall descend whose teachings will profoundly influence this land." King Zhao of Zhou immediately ordered the event recorded on stone tablets buried before the southern suburban altar of heaven. This was the omen foretelling Laozi's imminent westward journey to convert the barbarians (referring to his mission to India).

Having received these teachings, Yin Xi was deeply moved. With tears of remembrance, he resigned from office pleading illness and retired to quiet solitude for dedicated cultivation. He embraced simplicity and Wuwei (non-action), concentrating on Shouyi (guarding the One—a core Daoist practice), contemplating the origin of emptiness, penetrating the mysteries of true words, and ceasing all outward seeking. Thus his mind opened suddenly to enlightenment—he grasped the profound truth and cherished its practice.

During his early cultivation: On the first night, he dreamed of soaring to Mount Tai's summit; on the second, of immortals attending him; on the third, of divine light illuminating all; on the fourth, of people from all lands coming to study under him. Through inner observation of these dreams, Yin Xi realized the 5,000 words of the Daode Jing (Classic of the Way and Virtue) contained the true Dao, which he then practiced with serene Wuwei.

As recorded in the Xisheng Jing (Scripture of Western Ascension): "When the path to Tianzhu (ancient India) was opened, an Ancient Master (Laozi's manifestation) prepared to ascend to heaven—this refers to Laozi's admonition to Guardian Yin Xi." The subsequent passage clarifies: "The Ancient Master mentioned later is my manifestation," corresponding precisely to the earlier allegory. The fundamental teachings of pursuing immortality (the text breaks off here, presumably continuing with esoteric cultivation methods).

This passage primarily discusses two key aspects:

The first half explains the concept of Lord Lao's (Laojun) manifestations. The text clarifies that terms like "Ancient Master" or "my teacher" are allegorical teaching devices rather than references to actual historical figures. Lord Lao manifests in different eras under various names - "Nameless" and "Ancient One" being among his titles. He can appear in India (竺乾) to transmit the Dao, then return to his original state, demonstrating his ability to freely traverse realms through manifestation. These appearances aim to help practitioners (like Yin Xi) comprehend the supreme Dao, showcasing the unparalleled virtue (De) of the sage.

The latter half details the "Preserving the Three Ones" (存三一) cultivation method: an essential Daoist internal visualization practice involving contemplation of the three Dantian (energy centers) within the body. The method involves sequentially visualizing: 1) the Upper Dantian between the eyebrows - first the Hall of Light (明堂) one inch inward, then the Chamber of Cavity (洞房) at two inches, and finally the Mud Ball Palace (泥丸宫) at three inches, inhabited by the red-robed "Scarlet Child" deity; 2) the Middle Dantian (绛宫) in the heart region housing the "True Person"; and 3) the Lower Dantian (命门宫) three inches below the navel containing the "Infant." Practitioners visualize these deities holding golden crucibles and jade spoons to harmonize essence (Jing) and vital energy (Qi), ultimately unifying all three deities in the Middle Dantian. This practice requires precise visualization sequences and ritual implements.

The text also notes that later generations mistakenly called Lord Lao's ascension site "Laozi's Tomb" - the term "ling" (陵) originally meant "great mound" (as explained in the Erya dictionary), as the location was actually the observation platform where Gatekeeper Yin Xi studied celestial phenomena and Qi movements.

This passage elucidates the specific methods and efficacy of the Daoist cultivation practice known as "guarding the One" (shouyi). The term "guarding the One" refers to maintaining a concentrated state where essence (Jing), vital energy (Qi), and spirit (Shen) unite within the body.

In practice, one must first visualize sweet dew-like saliva moistening the entire body, then sequentially envision white and red qi enveloping the physical form. Within the "cavern chamber" (referring to the upper Dantian between the eyebrows), one should visualize an egg-sized sphere of white qi shining like moonlight. This visualization must be practiced continuously, day and night.

The scripture emphasizes that longevity requires understanding the "Way of Three-in-One" - the harmonious union of Jing, Qi, and Shen. Whether walking, standing, sitting, lying, eating, or even in dangerous situations, one must maintain this state of "guarding the One." The relationship between these three resembles a kingdom's hierarchy: the body is the land, Shen acts as the ruler, Jing serves as ministers, and Qi represents the common people. Through cultivation, Qi transforms into Jing, which then refines into Shen, ultimately achieving the state of a perfected being (zhenren).

The human body contains three Dantian energy centers: the upper (between eyebrows), middle (heart region), and lower (below the navel), mirroring heaven's three luminaries (sun, moon, stars). By consistently circulating Qi and treasuring Jing, these three fields become abundant. Focusing on "guarding the One" can avert various calamities: when experiencing nightmares or strange phenomena, concentrating on the "One" provides protection; entering battlefields unharmed by weapons, traversing forests untouched by dangers, and encountering epidemics with demonic qi automatically dispelled.

Practitioners of "guarding the One" achieve three levels of attainment: the highest level ascends in broad daylight, the middle prolongs life, while the lowest can escape danger through focused concentration when facing crises. The passage concludes by asserting that persistent practice of "guarding the One" renders even the most fearsome deities like the Grand General of the Year harmless, ensuring ultimate safety and freedom from calamity.

Those who seek to attain an immortal form through cultivating true Qi (vital energy) and prolong life to achieve longevity must focus on maintaining purity and stillness. Just as the heavens operate in orderly fashion through purity, the earth remains stable through tranquility, deities manifest transformations through clarity, so too does humanity receive vitality through inner serenity. A purified mind resonates with the Dao of Heaven, while steadfast stillness invites its response.

When entering meditative practice, one must: turn inward to observe and listen, gathering the Shen (spirit) to return to the bodily form. Let no distracting thoughts arise in the heart, no idle words escape the lips, and no meaningless movements occupy the body. Thus one may behold visions beyond form, hear celestial harmonies beyond sound, taste divine nectar beyond flavor, and comprehend mysteries beyond words. In this state, deities will descend and manifest, blessings naturally gather, the harmonious Qi of Heaven and Earth responds, the mind attains sage-like clarity, and dreams may reveal future omens. Failure to reach this state indicates insufficient refinement of one's essential sincerity.

Laojun (Lord Lao) instructs: Before entering the meditation chamber, select an auspicious "Removal Day" (according to Daoist calendrics) and observe twenty-five days of ritual purification through bathing and fasting. Only when the bodily Hun and Po (ethereal and corporeal souls) are harmonized and pacified may one enter the chamber—restless spirits will cause internal and external disharmony.

During chamber practice, various visionary phenomena may arise: A crimson serpent coiling around the heart signals the opportunity for dialogue with perfected beings if one remains composed; The Queen Mother of the West (Xiwangmu), foremost of female transcendents, may arrive in her phoenix chariot accompanied by six scarlet dragons and three vermilion sparrows—view this without alarm; Should wrathful manifestations appear, fear not, for the perfected beings will intercede. After Xiwangmu's departure, the true form of the Great Dao may manifest with celestial bodies or Celestial Masters (Tianshi) playing sacred music—observe these without deliberate focus. When encountering transcendent maidens, dragon-serpents, or other extraordinary creatures, recognize them as projections of one's own spiritual energy—maintain calm awareness and they will naturally dissipate.

Crucial warnings: Should an old woman or bizarre figures appear, avoid all interaction; After twenty-five days, two women may attempt conversation; by forty-five days a scholar might approach; at sixty days two bright stars may hover above the chamber for three days; by eighty-five days.... All such phenomena should be disregarded—maintaining stillness remains paramount.

A white-haired elder riding a white deer came to summon the cultivator, saying: "The karmic transgressions accumulated by your ancestors remain unresolved, which is why you've yet to attain the Dao and become immortal. In one hundred and five days, a Celestial Master (Tianshi, high-ranking Daoist deity) will come to examine your ancestral merits." The cultivator replied: "My family's generational karma remains uncleansed, which is why I now devote myself to cultivation in this meditation chamber."

The elder continued his instructions: "After one hundred twenty-five days, a host of armored cavalry will appear three hundred paces from your chamber - do not be alarmed. At one hundred fifty days, malevolent spirits will take the forms of your parents, wife and children to test you. Remember these are not your true kin. Simply maintain bodily rectitude and unwavering concentration. After one hundred eighty days, you'll gain prescience of national fortunes within your chamber. Subsequently, the divine spirits within your body will gradually manifest. At two hundred eighty days, all chronic ailments will be cured and noxious qi cannot approach you. Upon completing a thousand days of cultivation, even sword scars will vanish, ultimately achieving the state of a Perfected Person (Zhenren, realized being)."

He then elaborated the essential techniques for nine-tiered chamber cultivation: The first chamber purges wicked thoughts, guarded by the Three Luminaries (Sun, Moon and Harmony deities); the second rectifies body and mind, requiring fusion with Jing (essence) and Qi; the third achieves pure thought where essence-energy unites with spiritual beings; the fourth realizes preliminary fusion of body-mind with divine consciousness; the fifth welcomes the true Shen (spirit) to dwell within; the sixth ensures smooth qi circulation with complete elimination of pathogenic energies; the seventh establishes permanent residence of the true spirit with all evils dispersed; the eighth achieves complete unity of body-mind with divine spirit; the ninth marks completion, enabling one to follow celestial rhythms and completely transcend worldly affairs.

Finally, he emphasized strict adherence to protocols: keep doors securely closed during cultivation, leave food offerings only at the threshold, and absolutely avoid contact with mundane people. This constitutes the crucial practice for attaining immortalhood - these precepts must be rigorously observed.

This passage discusses the essential techniques and effects of cultivation when practitioners engage in practice in a quiet chamber. When entering the jingshi (a Daoist dedicated cultivation space), practitioners should maintain purity through fasting, wholeheartedly recite scriptures, ingest elixirs, regulate breathing, or visualize deities. The key lies in single-minded concentration—the more sincere and focused one's devotion to seeking the Dao, the more easily one can achieve the state of physical transformation, rejuvenated appearance, and ultimately ascension to immortality.

If cultivation yields no results, it is always due to insufficient sincerity or lack of perseverance. True cultivation is never as simple as merely confining the body in a dark room. The text cites the example of Guanling (an ancient border official) who, after three years of practice following the teachings, regained youthful features with golden radiance shining from his face—proof of what profound sincerity can accomplish.

The mention of "Chengdu" (literally "Becoming a Capital") employs wordplay to subtly signify "successful cultivation." The phrase "going to Chengdu" metaphorically represents the completion of cultivation and achievement in the Dao. Through concrete examples, the entire passage illustrates that Daoist practice emphasizes persistent focus and sincerity, while external conditions merely serve as auxiliary factors.