《真誥》Vol. 10

This scripture records the cultivation methods of two Daoist practitioners, both sourced from the Zhengao (Declarations of the Perfected) compiled by Tao Hongjing. The first section describes the practice of Fan Youchong. Originally from Liaoxi, Fan achieved Dao through the "Fetal Transformation and Body Alteration" technique (a Daoist method for physical metamorphosis). He practiced the "Ingesting the Three Qi" method for years: each day, he visualized cyan, white, and red primordial qi descending from the eastern sunlight, directly swallowing them through his mouth, repeating this ninety times until he felt satiated. After a decade of consistent practice, the three-colored qi naturally formed within his body, ultimately leading to immortality. This secret method from High Origin Lord's Inner Scenery of the Grand Simplicity emphasizes closed-eye practice at dawn, with effects growing increasingly pronounced over time. The text notes that while simple, this method yields remarkable results and recommends that a practitioner surnamed Xu might attempt it.

The second section documents the "Mist-Ingesting Method" practiced by the female adept Zhang Weizi. The specific technique involves: at dawn in a quiet dwelling, first closing the eyes to internally visualize the five organs, then exhaling twenty-four times. Next, one visualizes five-colored cloud qi coiling around the face, swallowing it fifty times, followed by swallowing saliva sixty times. A chant is then recited, praising the numinous qi of heaven and earth and beseeching the five-colored clouds to refine the body and ascend to the nine heavens. Finally, the teeth are clicked seven times, and saliva is swallowed seven times to complete the practice. The text notes this as a secret method transmitted by the Eastern Florescence Jade Consort of the Eastern Sea.

Both passages exemplify the characteristic visualization and qi-ingestion techniques of the Shangqing (Highest Clarity) tradition during the Six Dynasties period, combining the contemplation of specific-colored primordial qi with physiological practices like breath regulation and saliva swallowing. Notably, concepts such as "Fetal Transformation and Body Alteration" and the "Inner Scenery of the Grand Simplicity" reflect key Shangqing cultivation theories.

This scripture primarily expounds on three Daoist cultivation methods and the use of talismanic charms.

The first section describes a practice called "the Way of Mysterious White." Practitioners should visualize black Qi in the brain, white Qi in the heart, and yellow Qi in the navel while sitting or lying in meditation daily. When these three Qi energies envelop the body like clouds, they transform into flames encircling the body, illuminating it inside and out. The practice should cease at noon, accompanied by 120 breath absorptions. This method can lead to immortality and protection from calamities. During cultivation, one must strictly abstain from meat of six domestic animals and the five pungent vegetables (garlic, wild garlic, leeks, scallions, and shallots), reside in solitary retreat, and absolutely avoid sexual activity—violation may cause death. Initially, the visualized Qi appears as small as beans, gradually expanding until it soars skyward. The three Qi intertwine like smoke, ultimately merging into a unified flame that illuminates the five viscera.

The second part notes these teachings originate from the fourth volume of Discussions of Huayang, representing an important recopied cultivation method.

The third section records the "Fengtai North Emperor" talisman transmitted by the Great Ultimate Perfected Being (Taiji Zhenren). This talisman should be carried in a purple brocade pouch, guarded by two celestial envoys from the Three Heavens, capable of annihilating malicious ghosts and evil entities. If talisman-bearers encounter spiritual disturbances, the offending entities will perish instantly. Men and women must carry different versions. The text mentions this charm is recorded in the Jade Horse Scripture, alternatively called North Emperor's Text, though this scripture rarely appears in the mundane world.

The final portion introduces the "Three Yellow Blossoms" formula for talisman-making: realgar, orpiment, and lead yellow. Preparation requires sequential grinding and mixing of cinnabar, realgar, orpiment, and lead yellow. These mineral substances are commonly used in Daoist elixir (Dan) preparations and charm-consecrated waters.

This passage documents several Daoist health-preserving elixir recipes and their effects, divided into three sections:

The first section describes the method for making "Three-Yellow Talismans" (Fulu). It requires grinding specific materials with glue, emphasizing the crucial balance of ingredient proportions. This pigment was commonly used in creating Daoist talismans for exorcism and blessings.

The second section presents two "Primordial Spirit Pill" formulas transmitted by Zhou Ziyang to the Chief Administrator (a Daoist official title). The first uses five liang of sweetflag herb, while the second combines two liang of dogwood root bark with three liang of purple cloud mushroom essence. Both stress that meticulous preparation is essential—if the medicine fails, one shouldn't blame the formula.

The third section details three atractylodes macrocephala (白术) consumption methods:

1) Wash and pound one hu of atractylodes, boil until soft, extract the juice, then mix with honey and jujube paste. Taking three to four pellet-sized doses daily supposedly cures all ailments and preserves youthful appearance with prolonged use.

2) A similar recipe combines atractylodes with jujubes and clear wine, boiled into plum-sized pills. Three daily doses allegedly maintain childlike complexion and cold resistance.

3) Mix five jin of powdered atractylodes with boiled poria cocos, pounded together. Consuming five ge (≈100ml) daily purportedly prevents diseases, strengthens the body, and may even grant supernatural abilities with long-term use.

The text concludes with a brief mention of the "Hemp Oil Refining Method"—combining three hu of water with one hu of hemp oil and two jin of Chinese leeks—though its specific effects remain unexplained.

All formulas emphasize precise preparation and sustained consumption, reflecting the Daoist cultivation approach of pursuing health and longevity through elixir ingestion.

This passage records several Daoist alchemical practices and cultivation methods. The first is the "Three Substances Decoction" method of Waidan (external alchemy): three medicinal ingredients are boiled in a lidded wooden vessel, ensuring the lid is tightly sealed to prevent the escape of medicinal Qi. The resulting elixir can be taken alone or mixed with one hu (an ancient measurement unit) of wine. The text notes this formula was recorded in an alternative version by the Chief Scribe (a Daoist clerical rank).

Next described is the "Four Stamens Elixir" formula, to which practitioners commonly add two jin of scallion whites. The "Ribbon Powder Left by the Great Ultimate (Taiji) Perfected" appears as a white powder—taking just a small spoonful (daogui measure) causes sudden heart pains like needle stabs. Within three days, the practitioner must drink a full hu of wine, after which they will appear to die from Qi exhaustion. This actually represents the immortal ascension method called "daytime ribbon-loosening," where the corpse disappears leaving only clothes behind. Those who know the medicine's true name won't experience heart pain, but will similarly ascend after drinking the wine, greeted by jade maidens and youths riding azure cloud chariots. To temporarily remain in the human world, one must endure three days of heart pain while controlling wine intake. The whole family can use this formula, whose main ingredient "nine liang of cloud-garment" likely refers to "White Cataract Powder."

The discussion then shifts to scripture-copying protocols: during purification retreats (zhaijiao), practitioners must maintain single-minded focus and avoid mixing with those not observing abstinence. Special emphasis is placed on the Divine Tiger Scripture (Shenhu Jing) as a supreme text that cannot be copied without proper transmission. The Southern Perfected (possibly Lady Wei of Southern Peak) warned that copying Divine Tiger texts without perfect sincerity renders all efforts useless—no beings will assist such attempts. When transcribing scriptures, one should burn incense in pure surroundings, with unwavering sincerity being most essential.

Finally, attitudes toward Dao-seeking are addressed: those who attain the Dao (Dao) often regret hearing its truths too late, while those who lose it lament insufficient diligence. "Essence" (Jing) means single-minded concentration, while "diligence" means reverent rigor. Maintaining cautious vigilance and responding with sincerity brings one close to true Dao. These admonitions appear directed specifically at Master Yang (possibly Yang Xi of the Shangqing tradition), noting that if a teacher feels ashamed during scripture transmission, it indicates the disciple's inadequate sincerity that will invite celestial examination.

This passage compiles essential cultivation methods and attitudes from multiple Daoist perfected beings (zhenren), focusing primarily on the "Guarding the One" (Shouyi) practice and the proper mindset for cultivation.

Su Lin Zhenren's method of "Guarding the One" emphasizes the importance of purification rituals and receiving precepts before practice. The Nine Blossom Perfected Consort (a female Daoist immortal) reveals that cultivating the "Five Dippers Inner One" (Wudou neiyi) represents the highest form of "Guarding the One," constituting the path of terrestrial perfected beings (dixian). Historical adepts like Wang Zhen, Meng Jun, and Sima Jizhu all began their attainment through this method, while practitioners like Lu Nüsheng and Zhang Jun of Handan continued refining their practice at sacred mountains like Zhongyue and Huashan.

The text specifically clarifies that "Five Dippers Inner One" corresponds to Su Lin Zhenren's "Solar Term Meditation Method" (Fenzhi ri cunyong fa), to be practiced during equinoxes and solstices. Zhongjun Zhenren supplements this by stating that persistent cultivation of the "Flowing Pearl Method" (Liuzhu fa) — a visualization technique focusing on the nine palaces within the body — also constitutes an superior path.

Multiple perfected beings stress the crucial importance of attitude in cultivation: A volatile temperament is the greatest obstacle, requiring practitioners to maintain gentle composure. Pursuing empty fame or divided attention resembles inheriting the imperial seal (a metaphor for superficial transmission without substance), making true alchemical synthesis impossible. Xiao Maojun particularly notes that while every household possesses cinnabar and realgar (standard alchemical ingredients), scarcely anyone achieves successful elixir refinement.

Regarding daily practice, both Ziyang Zhenren and Ziwei Furen (Daoist immortals) emphasize frequent ritual bathing as essential for dispelling pathogenic qi (病气) and karmic obstructions — a vital method for returning to primordial purity. They further advise practitioners to maintain personal hygiene, warning against sharing clothing or utensils to prevent contamination and ward off malignant influences.

Entering the Daoist path is actually quite simple, yet some find it difficult because their faith lacks sincerity. Like those who wish to fly but sink deeper—what more need be said? They should understand this in their hearts. These three precepts were specifically conveyed to the Chief Administrator (an honorary title for senior Daoist positions).

These are the teachings of Lady of Southern Peak (the Daoist immortal Wei Huacun). The subsequent sixteen articles were all transcribed by Yang Xi, with some portions copied by Xu Mi.

One's bed should be elevated at least three feet above the ground, preventing the turbid energies of the earth from rising and keeping malevolent spirits at bay. When ghostly qi harms people, it typically creeps upward along the ground.

Dwellings must be kept pure, for only purity can receive the refined energies of heaven and earth; otherwise, they become tainted by foul qi. Houses afflicted by such impurity hinder all endeavors and bring misfortune to their inhabitants. Personal hygiene follows the same principle—regular bathing and cleansing are essential, or spiritual cultivation will prove difficult. (The character 盛 here means purity; since ancient texts lacked the character 净, 盛 was used instead—a substitution common in other Daoist scriptures as well.)

Do not casually discuss your Daoist practices. Revealing cultivation secrets invites ghostly disturbances, impedes spiritual progress, and may cause illness. This occurs because the practitioner's own cultivation remains insufficiently refined. (The Green Lad also said: Each disclosure of Daoist practice diminishes one's blessings. These three precepts were originally recorded in the Fenggong Ji, transcribed by Yang Xi and copied by Xu Mi.)

The great demon-repelling methods from the Dadong Zhenjing (Great Cavern True Scripture) and Gaoshang Neizhang (High Purity Inner Chapters) state: When passing through dangerous areas, near spirit shrines, or places that unsettle the mind, first roll the tongue upward against the palate and swallow saliva three times. Then press the renzhong acupoint (the inner edge beneath the nasal septum) with the left index and middle fingers—thirty-six rapid presses (keeping fingers in place while silently counting). This area is called "Mountain Source," also known as "Ghost Well," "Divine Pool," "Evil Root," or "Spirit Platform." After pressing, tap the teeth seven times, cover the nose with the palm, slightly close the eyes, and silently recite: "The Vermilion Bird soars, displaying divine might; Mountain Source suppresses ghosts from all sides. Ghost Well disperses, Divine Pool clears; Evil Root lies dormant, Spirit Platform brightens. Jade towers radiate glorious light; hands shimmer with purple haze, crowned by divine radiance. Recite the true scripture thirty times..."

This passage describes Daoist practices for exorcism and personal protection, detailing various mystical powers. The Nine Chapters record numerous divine creatures (such as warding dragons and tigers, charging fierce beasts and oxen) and deities (like lightning boars and thunder lords, celestial birds), all capable of assisting practitioners in dispelling inauspicious forces. During specific rituals, a thousand spirits and a hundred numinous beings gather to aid the cultivator. The Marsh Official (a divine administrator of waterways) holds a lamp to burn incense for the practitioner, and wherever they go, ten thousand spirits respectfully welcome them.

The scripture elaborates on key bodily locations and their functions: the "Mountain Source" (Shanyuan, referring to the philtrum or Renzhong acupoint) beneath the nose serves as the body’s critical defense against malign Qi, called the "Martial Ford" (Wujin). The "Hall of Light" (Mingtang, the region between the eyebrows or forehead) is the "Civil Pool" (Wenchi), governing life and death. By properly engaging these areas, one can regulate internal Qi (vital energy) and repel external evils. Through practices like teeth-tapping and pressing specific acupoints, cultivators activate their spiritual power, summoning celestial beasts for protection and intimidating malevolent entities.

When walking at night, frequent teeth-tapping frightens ghosts and demons, with enhanced effects when combined with mouth-rinsing and incantations. The text also names the Six Palaces of Fengdu (the Daoist underworld)—knowing these palace gates ensures protection from hundreds of ghosts. Before sleep, one may recite an incantation three times toward the north, declaring themselves a disciple of the Supreme Elder (Taishang) who governs the Six Palaces and knows their names. Should any ghost dare offend, the Supreme Elder Laozi will sever them. The Six Palaces are:

1. The Palace of Jueyin, First of Fengdu

2. The Palace of Taisha Liangshi Zong, Second of Fengdu

(The remaining palace names are not fully listed here.)

This content originates from the "Gaoshang" (Exalted) chapter of the Dadong Zhenjing (True Scripture of the Great Cavern), though the commentary notes uncertainty about its transmission lineage and that it had not yet circulated widely in the world. These methods exemplify the Daoist cultivation system, integrating bodily discipline, incantations, and rituals to commune with deities and ward off malign forces.

This passage describes the esoteric methods of the Daoist Northern Emperor (Fengdu Dadi, the deity governing the underworld) for exorcising evil spirits and slaying ghosts. The practitioner must first knock their teeth together thirty-six times, then recite incantations to summon Marshal Tianpeng and other divine generals for protection. These celestial commanders each possess formidable powers—some wield imperial bells, others ride mythical kuilong dragons, while some brandish divine swords—collectively forming an invincible force against malevolent entities.

The incantation mentions "three hundred thousand soldiers guarding my ninefold defenses," illustrating the vast celestial army capable of dispelling evil influences within a thousand-mile radius. Any minor ghosts daring to approach would be annihilated by the "Heaven-rending Great Axe," their very souls incinerated by the Big Dipper deities. This chant holds such tremendous power that demons hearing it three times would suffer eye corrosion and instant death.

Key ritual details: After every four lines of incantation, the practitioner must knock their teeth once as rhythmic punctuation. The chant may be recited day or night, and prolonged practice allegedly leads to immortality, being suitable for practitioners of all ages and genders. When used during illness, it promises immediate recovery.

During practice, one must close their eyes for inner observation, visualizing the five organ deities residing in the liver, heart, spleen, lungs, and kidneys. This constitutes Fengdu's secret transmission that demands strict confidentiality—only to be taught to those genuinely pursuing the Dao.

The colophon notes this text was originally recorded by Daoist Yang, then transcribed by a clerical assistant. Numerous corrections and overwritten characters in the original manuscript indicate it was hastily written during oral transmission.

This passage discusses three main topics: the causes and symptoms of wind-related ailments, methods for dispelling ominous dreams related to graves, and specific treatments for arm paralysis.

Wind ailments originate from geographical influences. Prolonged exposure to damp, shadowy areas near burial grounds or places where underground springs (referred to as "three springs") are blocked creates conflict between terrestrial Qi and water Qi, often leading to wind paralysis. Severe cases result in complete bodily paralysis, while milder forms manifest as hemiplegia or limb dysfunction. Frequent dreams of old dwellings or spirit halls in the northeast or northwest directions indicate living too close to graves. The northeast grave sector is called "Zhengjueming" (Sign of Terminated Fate), while the northwest is termed "Jiu'e" (Nine Calamities)—both being inauspicious locations prone to spectral litigation, especially when deceased persons appear in dreams.

When experiencing such nightmares, one should face directly upward upon waking, lightly tap the teeth three times while reciting the incantation: "The Supreme Primordial's Purple Heaven of Nine Capitals..." This mantra essentially invokes the protection of the Gaosu Zhenren (High Purity Perfected Being) to safeguard the soul, pacify burial sites, and repel ghostly disturbances. After recitation, tap the teeth three more times to prevent recurring dreams of graves and spirits. This secret method originates from the Northern Emperor (Daoist deity governing the underworld) and can be practiced by laypeople. Regular practitioners of this method can dispel malignant Qi and spectral influences.

Arm paralysis results from wind-cold toxins invading the meridians and adhering to bones. Treatment should combine acupuncture with the "Northern Emperor's Curved Incantation" method: First gently massage the arm while practicing neiguan (inner vision—a Daoist cultivation technique of visualizing internal landscapes), swallow saliva three times, tap the teeth three times, then silently recite: "The Supreme Four Mysteries, Five Splendors, Six Courts..." This incantation mobilizes the body's spiritual forces to clear meridians. Practicing this 100 times eliminates symptoms. The text concludes that accomplished practitioners may achieve celestial ascension, attaining longevity matching the sun and moon.

The "Yu tone" mentioned refers to the fifth musical note (from the pentatonic scale Gong-Shang-Jue-Zhi-Yu), corresponding to the northern direction, while "Two Luminaries" denotes sunlight and moonlight. These methods were originally transmitted by a Daoist practitioner surnamed Xu (Chief Administrator), though practitioners should note directional correspondences may vary by surname.

This scripture describes Daoist methods for exorcising evil spirits and treating illnesses, particularly symptoms like limb paralysis caused by demonic or malevolent Qi (vital energy) invasions.

The text explains that when ghostly Qi causes numbness in the limbs, one can recite specific incantations to expel the evil influence. Examples include spells such as "Ghosts five, flying specters, tomb-qi, yin-qi swirling—afflict my limbs, wither my flesh." These mantras summon celestial generals like the Heavenly Guardians and divine protectors such as the Dragon-Tiger Deities to eliminate misfortune, dispel pathogenic wind, and restore the body to health.

A notable technique mentioned is the "Northern Emperor’s Bending Method" (Beidi quzhe zhi fa), a therapeutic practice combining massage with incantations. The text recounts the case of Tang Lan, who lived on Mount Linlü and was struck by a ghostly attack, leaving his body limp "like a sack of cotton." A Daoist priest later taught him this massage technique, which cured him. This method is said to be effective for various ailments, not just wind-induced paralysis (fengbi).

Several practitioners’ experiences are recorded: Zheng Zizhen (possibly the grandson of the Eastern Han scholar Zheng Xuan) suffered from leg paralysis for years before recovering after a hundred days of acupuncture combined with the "Bending and Invocation Method" (quzhe zhufa). Tang Lan later cultivated on Mount Hua, attaining longevity through the "Rainbow Elixir Method" (hongdan fa).

Treatment guidelines specify: acupuncture should be performed thirteen times, and moxibustion three times. The left hand’s meridians intertwine with the Lesser Yang Channel (Shaoyang), requiring thirteen sessions to regulate the internal pathways. Moxibustion warms and replenishes Qi and blood, with three applications sufficient to unblock the sinews. Special emphasis is placed on applying moxa to three key acupoints: Hand Youguan, Fengxian, and Wujin. All treatments must be performed on auspicious dates.

Note: The "Northern Emperor" (Beidi) refers to the Great Emperor of the Northern Yin (Fengdu Beiyin Dadi), ruler of the underworld. The "Bending Method" (quzhe zhi fa) is a therapeutic art blending massage and incantations. "Rainbow Elixir" (hongdan) is a legendary Daoist elixir of immortality.

The passage primarily discusses methods for treating illnesses and dispelling pathogenic energies through visualization practices (meditative cultivation) and moxibustion therapy.

Lady Zhonghou (a Daoist female immortal) states that the human body possesses three crucial acupoints (Hand Youguan, Wind String, and Five Ford), yet these are not recorded in conventional acupuncture texts. Wind pathogens often invade when the body is weakened and vulnerable. If one reduces exhaustion, wind-related ailments can be eliminated. To suppress grave-induced evil qi (zhuji), one may submit a "Tomb Litigation Memorial" (a type of Daoist ritual document) to sever this malignant influence.

The Immortal of Preserving Life (Baoming Zhenren) recounts two cases: When Deng Yunshan practiced Daoist cultivation, his hands became immobile, but after applying moxibustion to the Wind Return and Bend Ford acupoints, he regained mobility within six or seven days and could perform the Five Animals Play massage. Zhao Gongcheng suffered from leg paralysis for thirty years but persisted in daily visualization and reverent worship of the Supreme Elderly Lord (Taishang Laojun). Later, an immortal bestowed upon him the "Flowing Radiance Sandalwood Powder," and he was cured, ultimately attaining the Dao at Crane Cry Mountain. During such visualization practices, one must burn incense as if truly performing the ritual—this is called "Inner Refinement of the Supreme Mystery" (Neiyan Tai Xuan), an advanced cultivation method.

Lastly, a nighttime practice is introduced: Before sleep, visualize holding the sun in one's hands, allowing its light to flow backward along the arms to the armpits, then imagine flames purifying the entire body. Simultaneously, silently recite an incantation ("Fourfold Radiance, Supreme Origin..."), praying for the essence of the sun and moon to cleanse the soul and expel all illnesses and evil qi. This method is recorded in the Xiaomo Shangmi (Highest Secrets of Dispelling Demons), though this scripture has yet to circulate in the world.

Note: The acupoint names, ritual documents (e.g., "Tomb Litigation Memorial"), and elixir names (e.g., "Flowing Radiance Sandalwood Powder") mentioned are all specialized Daoist terminology.

This passage primarily discusses tomb geomancy (Fengshui) and certain Daoist cultivation concepts. Xun Hou (possibly Xun Zhonghou) responds to questions about burial sites by explaining that prolonged accumulation of Yin Qi can disturb the Earth Officials (underworld deities), causing stagnation of spiritual energy in the tomb that may attract pathogenic wind influences. He recommends dredging nearby wells to moisten and clear the pathways—this both quenches travelers' thirst and allows the beneficent Yin Virtue (Yin De) to spread. Planting trees to stabilize the earth's veins is even more advantageous.

Fan Youchong, a Han-dynasty Imperial Secretary well-versed in geomancy, arrived here during the late Wei period. He believed his burial site was encircled by Azure Dragon (Qinglong) energy, protected by the Dark Warrior (Xuanwu), and guarded by the White Tiger (Baihu)—making it a supreme location for transcendent cultivation. However, the text notes this interpretation differs from traditional Four Symbols (Siling) directional theory, particularly the uncommon designation of the Vermilion Bird (Zhuque) as "Upper Mystery" (Shangxuan).

The passage emphasizes that those who truly accumulate virtue, embody compassion, cultivate the Dao of longevity, and safeguard their vital essence (Jing-Qi) may use such auspicious burial sites merely to demonstrate the principles of life-death transmigration. When practitioners attain complete spiritual refinement (Shenhun) and open their Mysterious Pass (Xuanguan), how could they remain eternally trapped in decaying flesh without rebirth? Only such tomb occupants genuinely accord with celestial destiny.

Xin Xuanzi (a figure from Chapter Five) also describes methods for constructing propitious tombs: precisely measure nine paces and nine chi (about 10.8 feet) behind the tomb to locate the "Upper Mystery Ward-Off-Misfortune Canopy Palace" (Shangxuan Bifei Huagai Gong), where royal Qi flourishes. Here, the Azure Dragon rides Qi currents, and all tomb taboos mentioned by geomancy master Zhao Zidu submit to this spot—transforming malignant energies from five directions into blessings. For nobility-grade tombs, erect a nine-chi stone platform at the Zhao Yao position (a specific azimuth) using three-chi square stone blocks.

This passage discusses the esoteric burial geomancy practices in ancient Daoism. The main content explains:

A special talisman (pifu) inscribed on blue paper, when buried three feet underground, can suppress malevolent energies (Qi) in a gravesite. Ordinary people cannot comprehend these complex geomancy taboos, but those who master this art can transform inauspicious energies into auspicious ones.

The specific method involves: burying a three-foot square talismanic plaque (hexagonal like a seal) at the central point of the grave. It bears an incantation reading "The Celestial Emperor's Proclamation to the Underworld Deities," along with the deceased's full name, birthplace, birthdate, and other details, invoking deities like Zhao Gongming (the Daoist god of wealth, here serving as a tomb guardian) to ensure the deceased's spirit ascends to divine realms and descendants prosper.

Key emphases include:

1. Absolute secrecy must be maintained—outsiders must never learn of this

2. The talisman must be buried precisely nine feet deep at the grave's exact center

3. Any geomancy taboo encountered can be neutralized using this talisman method

The text notes how different grave orientations require attention to the "Vermilion Bird" (southern guardian deity's) positional variations, and quotes the Zuozhuan's "nine achievements and seven virtues" (jiugong qide) formula to bless descendants. Finally, it specifies these talismans must use particular blue paper, as effectiveness varies depending on the calligrapher.

This scripture expounds the fundamental principles of Daoist cultivation and health preservation, emphasizing that healing illness forms the foundation of spiritual practice. It records an oral teaching transmitted by the Shangqing (Highest Clarity) school's Perfected Master Feng Yanshou—originally a beggar who cultivated the Dao on Mount Huashan (Western Peak) before being venerated as a Shangqing patriarch—containing fourteen essential matters for Daoist cultivation.

The text focuses on the story of Daoist Wang Zhongfu: For over forty years he diligently practiced the "method of ingesting solar and lunar effulgences" (a cultivation technique absorbing the essence of sun and moon), yet achieved no results. The Perfected Master of Mount Nanyue (Southern Peak) later awakened him, pointing out that insufficient Jing (essence) in his brain and blocked meridians caused his cultivation to fail. Following this advice, Wang first took medicinal remedies to heal his ailments, and eighteen years later attained Daoist transcendence, becoming the Perfected Master of Mount Zhongyue (Central Peak) overseeing the affairs of the Nine Mysteries.

The scripture stresses that cultivators must first regulate body and mind: One must calm the Shen (spirit) and replenish Jing-Qi until the brain's essence becomes abundant, only then can practices like visualization and ingesting celestial effulgences be effective. It particularly warns that frequent sexual activity depletes primordial Qi, nullifying all previous cultivation efforts. Quoting ancestral masters' admonitions: A single sexual encounter negates one year of medicinal cultivation benefits, two encounters negate two years, while exceeding three dissipates all accumulated progress. Thus genuine cultivators regard desire restraint as vital precept for longevity.

This content aligns with core teachings across Daoist scriptures, demonstrating that healing and body nourishment constitute the groundwork for cultivation—only with sufficient Jing-Qi can higher-level practices be undertaken.

In the practice of Daoist cultivation and life-nourishment, the following points should be carefully observed:

First, one must avoid loud shouting and clamoring, as this depletes a person's vital spirit (Shen) and primordial Qi. Those who cultivate through such means are not following the true path of life-nourishment. Practitioners who visualize divine light and seek the immortal path should neither lend their personal clothing to others nor wear garments belonging to others. Intimate items like headscarves, Daoist robes, and shoes must be kept clean and pure. This is because the three Hun and seven Po souls may reside in these items, which also contain the Qi of the five spirits (Wushen), making them susceptible to defilement.

During important seasonal nodes like the Eight Solar Terms (beginning of spring, spring equinox, etc.), one should observe purification rituals (Zhaijiao), bathe, and perform good deeds to support cultivation. It is crucial to avoid anger, quarrels, or administering punishments on these days, as they represent major taboos between heaven and earth that may incur severe karmic consequences.

When studying profound Daoist methods or reciting sacred scriptures (Jing), one should lick the lips and swallow saliva once or twice every ten to twenty lines read. For every fifty to one hundred lines, knock the teeth together two or three times. This practice connects with the divine, harmonizes Qi and blood, and nourishes spiritual fluids. This is what's known as the cultivation method where "the Qi flows unimpeded without exhaustion, and the blood remains unspilled while being activated."

Practitioners must be careful not to weep or frequently spit, as these actions deplete bodily fluids, leading to dryness in the throat and exhaustion of the brain. Therefore, genuine cultivators regularly regulate the six bodily fluids through breathing exercises (Tuna) and swallowing saliva.

On special days like Jiayin and Gengshen, when corpse-demons cause disturbances and the spirit becomes easily agitated and defiled, one must abstain from sexual relations and avoid unnecessary conversations. These occasions call for purification, vigilance, and abstinence from all sensual temptations.

On the five Mao days (specific days of the Mao branch), after observing purification rituals, enter the meditation chamber facing east. With sincere devotion, visualize the divine spirits and concentrate Qi, anticipating their descent. Regular practice of this will bring the descent of the Jade Maiden for protection.

On one's birth-year day (Benming), face the designated direction, knock the teeth three times, silently bow in reverence, and softly recite the incantation: "The Great One (Taiyi) guards my life, the three Qi unite as true essence. The fetal breath ascends in vision, the mysterious mother and primordial father give birth. They nourish my five organs, govern my spirit, pour down jade fluids below, and ascend to the Muddy Pellet (Niwan) above. At night I cultivate the seven Po, at dawn I harmonize the three Hun. To my right stands the Jade Flower, to my left the Golden Dawn accompanies. May I attain immortality and command the spirits of heaven and earth. May my essence and Qi flow freely, soaring to the ten celestial realms." After reciting, continue with silent, heartfelt prayers.

This passage describes several important visualization (cunsi) and incantation practices in Daoist cultivation, all belonging to the secret transmission methods of the Shangqing (Highest Clarity) tradition.

The first method is called "The Dao of the Supreme Lord's Life-Nourishing Hidden Audience with the Embryonic Origin": Begin by prostrating to the four directions, tapping the teeth three times, and swallowing saliva three times. This ritual helps practitioners preserve their hun (ethereal soul) and po (corporeal soul), achieving longevity effects. When burning incense indoors, one should also prostrate with focused reverence, silently reciting incantations while tapping teeth—only through devout concentration can spiritual resonance be attained.

The second is "The Dao of the Imperial Lord Refining Form and Restraining Hun-Po": During practice, visualize your own form clearly appearing before you, imagining sunlight and moonlight illuminating your body from left and right respectively (sun on left, moon on right, about nine inches from the face). After completion, tap teeth three times and silently recite incantations to summon the True Lord of Primordial Embryo (an internal deity) to help gather the three hun and seven po, eternally stabilizing spirit and physical form. Then tap teeth twenty-one times and swallow saliva seven times. If the incantations cannot be remembered, pure visualization still yields effects.

The third method is the monthly "Soul Examination and Control" practice: On special days including the 1st and 15th of each lunar month, as well as Gengshen and Jiayin days, observe fasting and ablutions—ideally staying awake all night. Apply cinnabar below the left eye and realgar inside the right nostril (minimal amounts suffice). After application, tap teeth three times while reciting spells to dispel pathogenic qi and harmonize hun-po. Then tap teeth another three times, swallow saliva three times, and press fingers below the right nostril and left eye seven times each (maintaining contact without lifting). These are gateways for the seven po to wander—using cinnabar and realgar seals corpse-ghost pathways, guides solar-lunar essences, and restrains chaotic energies. This originates from the supreme secrets of the Taiji (Supreme Ultimate) realm.

All methods emphasize regulating the internal hun-po system through specific bodily actions (teeth-tapping, saliva swallowing), medicinal applications (cinnabar, realgar), and contemplative visualization—representing classic Daoist body-mind cultivation techniques. The mentioned "three hun and seven po" constitute Daoism's fundamental theory of human spiritual composition, proposing these spiritual elements can be actively regulated through practice.

This passage primarily discusses several cultivation methods and taboos of the Shangqing (Highest Clarity) school of Daoism, an important tradition emphasizing visualization practices.

Regarding cultivation techniques, it describes methods of teeth-tapping and swallowing saliva to harmonize Jing (essence), Qi (vital energy), and Shen (spirit) within the body. When tapping teeth, the upper and lower teeth should meet squarely without misalignment, with three taps per breath being most effective. The practice sequence must begin with teeth-tapping, followed by reciting invocations, another round of teeth-tapping, and finally swallowing saliva. This method, called "Calling the Spirits to Harmonize Truth," aids practitioners in achieving harmony between the Hun (ethereal soul) and Po (corporeal soul), dispelling impurities, and attaining longevity or ascension. The text stresses strict adherence to the prescribed order, as any deviation disrupts efficacy.

It also records unique methods from several immortals:

• The Green Ox Taoist (Feng Junda) advised visualizing the sun at the forehead and the moon at the navel before sleep to ward off malevolent forces.
• Shen Xi cautioned against facing north when taking medicine and avoiding spitting during the Hai and Zi hours (times of heightened Yin energy).
• Lü Gong taught that before entering mountains, one should walk backward 100 steps to evade mountain spirits and evil influences.

Dietary taboos are emphasized: during medicinal regimens, avoid garlic, pomegranate seeds, pork liver, and dog meat—foods also prohibited for Daoist priests in daily life. Sexual activity while taking medicine nullifies its effects. Consuming one jin (≈500g) of forbidden food shortens lifespan by 100 days.

Though these oral instructions (koujue) are absent from canonical scriptures, they derive from the practical experience of past immortals and aid cultivation. Notably, the口诀 of Immortal Huang was transmitted by disciples of Peng Zu, the legendary Daoist longevity master.

This scripture records the cultivation methods and taboos transmitted by several Daoist immortals:

The ghost-expelling method taught by Luan Ba (Eastern Han immortal): When passing famous mountains or sacred temples, one should visualize a "Red Robed Elder" (Chiling Zhangren) residing in the mouth, flanked by two jade maidens (fairies) in yellow robes named Huazheng and Shejing. After completing this visualization, command the temple spirits to appear and submit to the Red Robed Elder's judgment. This is the celestial envoy's method for capturing ghosts.

The warning from the Eastern Sea Immortal Child: Daoist cultivators must abstain from sexual relations with women - each encounter negates a year of alchemical refinement. Engaging in intercourse before taking elixirs will shorten one's lifespan by thirty years.

The cultivation method of Holy Mother Dongling (ancestor of sea deities): At night with closed eyes, visualize the eye's inner child residing in the Muddy Pellet Palace (upper Dantian) between the brows while internally observing the body's divine spirits to attain longevity. Eastern Han fangshi Liu Jing also practiced this method.

Dietary restrictions from female immortal Cheng Wei's wife: During elixir consumption, avoid fresh meat as it hinders expulsion of the Three Corpse Worms (three harmful spirits in Daoist physiology), though dried meat is permitted.

The healing method of Feng Gang (Han dynasty miracle physician): When ill, practitioners should close their eyes and visualize true fire emerging from the heart to burn away diseased areas - sincere visualization brings recovery.

Chen Anshi's daily prohibitions: When combing hair, eating, wearing shoes, or using bedding, adepts must prevent ordinary people from seeing or touching these items. Mortal impurities attract corpse-demons that disturb the primordial spirit (Shen). Hence Daoist reclusion in mountain forests serves to avoid worldly defilements and sever mundane affairs.

These teachings reflect early Daoist cultivation's emphasis on visualization (cunxiang), taboos (biji), and elixir ingestion (fushi) - highlighting the importance of purifying body-mind and severing worldly ties. Methods like ghost expulsion, inner vision, and impurity avoidance remain essential Daoist practices today.

This passage records the essential taboo formulas from two ancient Daoist practitioners, revealing crucial precautions during cultivation practice.

Li Shaojun (a renowned fangshi during Emperor Wu of Han's reign) transmitted this formula: Those cultivating the Dao seeking immortality must avoid seeing corpses of the deceased, as this severely depletes the primordial spirit (Shen) and corrupts vital energy (Qi). Unless attending funeral rites for rulers, teachers, or immediate family out of necessity, all other circumstances should be avoided. Therefore, true Daoist practitioners withdraw from worldly affairs, neither serving lords nor nobles (this constitutes the "ruler-less" state), dwelling in transcendent solitude (the "friend-less" condition). Only for parents and masters' passing may one express grief, but care must be taken not to excessively mourn and damage the foundations of life. Those who understand this principle and moderate their sorrow will avoid true harm. This essential teaching is profoundly secret, hence transmitted only orally.

The female immortal Liu Gang's wife (legendary for ascending to heaven with her husband) particularly warned: Cultivators must avoid contact with women on specific dates. Specifically, the ninth day of the third month, second day of the sixth month, sixth day of the ninth month, and third day of the twelfth lunar month—on these four days one must practice solitary meditation without encountering women. During these times, the "Six Corpses" (in Daoist physiology, three corpse worms reside in upper, middle, and lower body regions, with left and right versions totaling six) become agitated, causing disorder in essence-blood (Jing-Xue) and loss of soul-guardianship, potentially endangering life in severe cases.

These taboos serve not merely to prevent lust but more importantly to stabilize the body's Yin-Yang energies. For female practitioners, the crucial acupoint lies in the "Shen" position (corresponding to Kun in the Eight Trigrams), while for males it's the "Yin" position (Gen trigram). The opposition between Yin and Shen positions creates harm. On these special days, the three corpses manifest through the pupils of the eyes—attraction between opposite genders brings calamity, unknowingly depleting essence (Jing), energy (Qi), and spirit (Shen). At worst, the battling corpses in the eyes may even damage the Mud Ball Palace (a vital crown point, also called upper Dantian). Even one's most beloved wives or concubines must be avoided during these times. Liu Gang's wife emphasized that her master achieved immortality precisely by strictly observing these precepts without exception—this is a principle cultivators must treat with utmost seriousness.

A concluding note clarifies that these seemingly trivial prohibitions fully align with authentic Daoist scriptures (Jing) and may be confidently followed.