《真誥》Vol. 5

This scripture primarily expounds on the Daoist understanding of the origin and evolution of the Dao (the Way), as well as the lineage relationships among several important divine beings.

It begins by explaining the essence of the Dao: the Dao is the primordial energy (Yuanqi) that emerged from undifferentiated chaos. This energy condensed to form the Taiji (Supreme Ultimate), which in turn gave birth to heaven and earth. Thus, the Dao is the source of all things in the universe, containing the most fundamental truth (Su Zhen). Without the Dao, true nature cannot be realized, and without true nature, the Dao cannot be manifested. When the mystery of the Dao is revealed, it is called "wondrous" (Miao); when it takes form, it is called "the Way" (Dao); and when applied, it is called "nature" (Xing). Human nature is inherently aligned with the Dao, and through cultivation, one can return to this original authenticity.

The text then recounts the lineage of important divine beings: The Most High (referring to the Great Lord of Jade Dawn, Supreme Dao Sovereign) is the direct inheritor of the Dao, profoundly understanding its foundation, and thus becoming a Shangqing (Highest Clarity) Perfected Being, as well as the teacher of Lord Lao (Laozi). As the disciple of the Most High, Lord Lao comprehended the essential techniques for longevity at the age of seven and became the Perfected Being of the Taiji.

Finally, it describes Lord Lao's appearance as one of the four Perfected Beings of the Taiji: positioned on the left side of the Taiji, adorned with the Divine Tiger Talisman (Shenhu Fu) and Flowing Gold Bells, holding a Purple-Haired Ceremonial Staff, wearing a Golden Essence Turban, traveling under the protection of a Flowery Dawn Canopy, and riding on Threefold Pure Auspicious Clouds. These descriptions, drawn from the Central Scripture of the Nine Perfected, illustrate the divine hierarchy of the Central Yellow Lord Lao system.

This passage reflects the Daoist cosmological view of "Dao-Qi-Form" and the core idea of aligning human nature with the Dao through cultivation. The mentioned divine lineage belongs to the Shangqing tradition, particularly highlighting the master-disciple relationship between the Great Lord of the Dao and Lord Lao.

Lord Huang-Lao (a revered Daoist deity, traditionally regarded as the combined manifestation of the Yellow Emperor and Laozi) served as the master of the True Person of Grand Void and the Red Lord of Southern Peak (the divine ruler of Mount Heng, one of the Five Sacred Peaks). The practitioner surnamed Pei, being a disciple of the Red Lord, particularly venerated this lineage and meticulously recorded its virtues and divine ranks.

Lord Huang-Lao declared: Within the Daoist tradition resides the Eight Pure Radiance Scripture (Basu Zhenjing), a secret canon originally guarded by the Most High Lord Lao (Taishang Laojun) that now circulates in the mortal realm. There exists also the Central Scripture of Nine Purities (Jiuzhen Zhongjing), which preserves Lord Lao's esoteric teachings. Another text, the Supreme Clarity Upper Scripture (Taiqing Shangjing), contains seventy-two transformation methods. Exorcistic classics like The Text for Eliminating Six Heavens (Chu Liutian Zhi Wen) and The Orthodox Method of Three Heavens (Santian Zhengfa) have likewise descended to humanity.

The Daoist methods conceal celestial mysteries such as the "Yellow Qi Solar Essence" technique and the arcane "Concealing Heaven and Hiding Moon" practice. The Scripture of Three Primes' Distribution (Sanyuan Bujing) and Charts of Dao's Truth (Daozhen Zhi Tu) document cultivation essentials, while the Divine Formulas of Yellow Simplicity (Huangsu Shenfang) records forty-four key principles. Most crucially, the Red-Boundaried Yellow Book (Huangshu Chijie) forms the core text for longevity practices (original note: the Du family's version excised relevant passages).

The Daoist canon further includes scriptures like Golden Essence of Cinnabar Elixir (Chidan Jinjing) and Stone Radiance Water Mother (Shijing Shuimu) that document cosmic essences, precious texts such as Purple Texts of Azure Essentials (Qingyao Zishu) and Multitude of Golden Root Writings (Jingen Zhongwen), along with mystical formulas like True Jade Pure Formulas (Yuqing Zhenjue) and Three-Nine Plain Sayings (Sanjiu Suyu). Stone Essence Golden Light: Hidden Radiance and Recorded Forms (Shijing Jinguang Cangjing Luxing) details invisibility and shape-shifting arts, while Dao's Essence of Cinnabar Radiance (Danjing Daojing) contains eight earth-traversing techniques. The Plain Register of White Tablets (Bai Jian Sulü) lists names of realized adepts, and Purple Measure's Fiery Light (Zidu Yanguang) describes divine candle illumination for night practices. These constitute the foundational scriptures of Daoism (original note: the Du family edited portions). Though widely circulated, they remain essentially secret transmissions (original note: the Celestial Masters [Tianshi] tradition extracted their essence for dissemination, maintaining general correspondence while expanding certain aspects. The mentioned Red-Boundaried Yellow Book differs from current Celestial Masters versions).

Regarding immortal cultivation: the Seven Origin Celestial Guideline Scripture of Soaring Steps (Feibu Qiyuan Tiangang Zhi Jing) teaches aerial flight, while Seven Transformations Divine Method (Qibian Shenfa) and Seven Cycles Scripture (Qizhuan Zhi Jing) document metamorphic powers. The thirty-nine chapters of Great Grotto True Scripture (Dadong Zhenjing) form the fundamental text for transcendence, and the Hidden Book of Great Elixirs (Dadan Yinshu) contains eight endowments and ten key formulas. Three Charts of Celestial Passes (Tian Guan Santu) and Seven Stars' Shifting Degrees (Qixing Yidu) involve astral cultivation, whereas Nine Elixirs' Transformations: Embryonic Essence Inner Records (Jiudan Bianhua Taijing Zhongji) records alchemical secrets. The Nine Red Streaked Talismans (Jiuchi Banfu) can seal mountains and calm tidal waves, while Divine Elixir of Golden Fluid (Jinye Shendan) and Hidden Mushrooms of Supreme Ultimate (Taiji Yinzhi) represent supreme methods for crafting transcendence drugs.

In the practice of immortal cultivation, there exist numerous wondrous methods and treasures. Among them: the Five Phases (Wuxing) secret talisman can summon souls; the Qusu incantation calls upon deities from the Six Heavens (a Daoist concept of celestial realms); consuming the Yellow Water Moon Radiance transforms one into the moon; the Circling Water Jade Essence turns a person into the sun; eating the fruit of the Huangang tree transforms one into clouds; the Water Yang Green Reflection changes the consumer into stone; the Red Tree White Seed metamorphoses into fine jade; the Crimson Tree Blue Fruit transmutes into gold; and ingesting the Langgan Flower Elixir transforms one into a flying dragon. These seventeen methods are all recorded in the Lingshu Ziwen scripture, representing various transformations of the Langgan Elixir.

There is also the Ninefold Refined Divine Elixir, which transforms the consumer into a white crane; the Celestial Emperor Image Talisman merges with primordial Qi (vital energy); the White Feather Purple Canopy enables travel to the Five Sacred Mountains (Wuyue); the Three Sovereigns' Inner Scripture summons celestial and earthly deities; the Jade Pendant Golden Bell grants access to the Taiji (Supreme Ultimate) immortal realm; the Divine Tiger Talisman awes the spirits of the Six Heavens; the Flowing Gold Bell subdues ghosts and deities; the Plain Petition Cinnabar Talisman summons the Six Jia divine generals; the Golden Truth Jade Light illuminates the world; the Eight Scenes Chariot carries one to tour the Shangqing (Highest Clarity) heaven; the Wings of Flight enable aerial travel; the Purple Embroidered Cape and Cinnabar Flying Skirt are immortal garments; the White Feather Black Pinions allow flight in all directions; the Kingfisher Feather Robe with golden bells and azure sash; the Curved Dawn Flying Canopy enables effortless flight when mastered; and there are thirty-seven colored command tallies for immortals' use.

Each of these marvelous Daoist methods has specific operational techniques. If one can master them completely, one may achieve the Ninefold Transformation and attain immortality.

This scripture elucidates the arduous trials of the path to immortality and the paramount importance of lineage transmission.

The text first explains that there are numerous approaches to cultivating the Dao and attaining immortality. Mastering even one complete method can elevate one to the rank of Jiugong Zhenren (Nine Palaces True Person, a high-ranking celestial official in Daoism), while complete mastery of all methods leads to the status of Taiji Zhenren (Supreme Ultimate True Person, an even higher celestial being).

A celestial lord declares: "Since you sincerely seek the Dao, I shall transmit its methods to you. Yet all Daoist learning requires a master. My own teacher was Master Songzi of Southern Peak. Songzi is the Left Immortal Lord of the Great Void, while Master Guxi serves as the Right Immortal Lord. Originally, the Supreme Elder Lord (Taishang Laojun) instructed Laozi through virtuous transformation, enabling Laozi's attainment of the Dao. Similarly, it was through Songzi's transmission that I achieved immortality. Now that you wish to learn, you must undergo trials. Should you fail these trials, it would bring shame upon me. I have already revealed to you the methods of attaining the Dao and warned you about the nature of these tests. If you still cannot pass, the fault lies in your own dullness. These trials concern matters ordinary people find incomprehensible and impossible—you must approach them with utmost caution."

The celestial lord continues: "One must pass twelve major trials before this scripture can be transmitted. These examinations are personally supervised by the Taiji Zhenren and must be treated with grave seriousness."

Two historical examples illustrate this principle: First, Liu Weidao of Zhongshan in the Han Dynasty cultivated for twelve years on Bozhong Mountain. Immortals tested him by suspending a million-pound boulder above his head, yet he lay beneath it unperturbed for twelve years, ultimately passing all trials to obtain the Divine Elixir and ascend. Second, Qingwu Gong (traditionally considered a disciple of Pengzu) practiced on Huayin Mountain for 471 years but failed three of twelve tests. Though he attained immortality through consuming golden liquid, he remained an ordinary immortal rather than achieving Zhenren status.

Finally, the text reveals that the Dadong Jing (Great Cavern Scripture) contains the most sublime Daoist methods. As the classic of the True Person Wuying Shousu, practitioners of this scripture can ride clouds and dragons. Even the Central Yellow Elder Lord (Zhongyang Huanglao Jun), a major Daoist deity, cultivated through this scripture.

This scripture recounts several stories of Daoist cultivation and important warnings for practitioners:

The first story tells of the three Zhou brothers who practiced cultivation on Mount Chang for ninety-seven years. They encountered a white-haired immortal who gave them seven volumes of plain texts (Daoist scriptures). While all three devoted themselves to recitation, a white deer appeared and distracted the two younger brothers. Only the eldest Zhou brother persisted, reciting the texts ten thousand times until he ascended to immortality. The distracted brothers, having only recited nine thousand times, later saw their stone chamber burn down with the scriptures inside, forever remaining on Mount Chang as cultivators. This warns practitioners of the necessity for single-minded devotion.

Next is the story of Zhuang Bowei from the Han dynasty. For twenty-one years, he consistently meditated facing northwest at sunset, visualizing Mount Kunlun (the Daoist immortal mountain). Continuing this practice for over a decade while studying the Dao at Mount Zhong, he eventually saw the immortals of Kunlun and obtained the Golden Elixir method (alchemical technique), achieving Dao-realization. This demonstrates how sincere cultivation ultimately connects one with celestial truths.

The text notes that true adepts ("jun" - referring to immortals or realized beings) often conceal their spiritual powers, sometimes appearing in tattered clothes or behaving foolishly to test a seeker's sincerity. Those who fail to recognize them cannot pass the trial.

Finally, the scripture recounts a Han dynasty anecdote where children played drawing games on the road. One child chanted: "Wearing blue skirts, enter the celestial gate; bow to the Golden Mother, greet the Wooden Lord." This was esoteric language - only Zhang Liang (style name Zifang) understood that "Golden Mother" referred to the Queen Mother of the West (Xiwangmu) and "Wooden Lord" to the Lord King of the East (Dongwanggong), two major Daoist deities. The child was actually a jade attendant of Dongwanggong. This story illustrates how cultivation requires penetrating superficial appearances to perceive hidden mysteries.

These narratives collectively emphasize that Daoist practice demands unwavering focus, perseverance, and the ability to discern deeper truths beneath surface phenomena.

There was once a Master Fu who, in his youth, was devoted to cultivating the Dao. He secluded himself in a stone chamber on Mount Jiao for seven years of rigorous practice. One day, the Supreme Elder Lord (a high-ranking Daoist deity) descended and gave him a wooden drill, instructing him to bore through a stone slab five feet thick. The Elder Lord promised that if he succeeded, he would attain the Dao. Master Fu drilled day and night without pause, persisting for forty-seven years until he finally pierced the slab. He then obtained the Divine Elixir (Shen Dan), ascended as an immortal, and became the Perfected Lord of the Southern Peak. This is the mark of true perseverance! Remember this well: when faced with trials, never say you cannot endure them.

There was also a man named Huang Guanzi, who in his youth devoted himself to both Buddhism and Daoism, praying devoutly each day for longevity. After forty-nine years of unwavering commitment, he entered Mount Jiao to cultivate. The Supreme Perfected (Taiji Zhenren) tested him with one hundred and forty trials, all of which he passed. In the end, he ingested the Golden Elixir (Jin Dan) and recited the Scripture of the Great Cavern (Dadong Zhenjing). He now holds the celestial rank of Left Immortal Official of the Supreme Ultimate. Such achievements come from steadfast devotion to the Dao—not merely from worshiping the Buddha.

During the Eastern Han dynasty, four men—Mao Boda, Liu Daogong, Xie Zhijian, and Zhang Zhaoqi—practiced the Dao together on Mount Wangwu for over forty years, jointly refining the Divine Elixir. Mao Boda and Liu Daogong took the elixir and died—or so it seemed. Terrified, Xie Zhijian and Zhang Zhaoqi fled the mountain, abandoning their practice. Later, however, they encountered Mao and Liu on the mountain, now transformed into immortals, and realized the deaths had been a test of their resolve. Overcome with regret, they sought out the recipe for Poria Cocos (Fuling), consumed it, and lived for centuries—yet they could only roam the mountains, never ascending to the celestial realms. Though they knew the Divine Elixir could grant immortality, they had failed the trial.

In the early Western Jin dynasty, the Perfected Lord Guo Shengzi concealed his identity and worked as a diviner in Luoyang. At the time, four families—Liu, Shi, Zhang, and Zang—all sought to learn the Dao but constantly lamented their inability to find an enlightened master. Yet the master was right before their eyes, unrecognized. Naturally, they could not pass the test. Those who cultivate the Dao must remain vigilant: sometimes, the opportunity lies right beside you, and if you fail to perceive it, the chance is lost forever.

For those who cultivate the Dao, though Heaven's net seems wide, no trial shall be spared. You must deeply comprehend this principle and maintain constant vigilance.

There was once a man named Lü Chengzi who in his youth sought longevity and devoted over forty years to Daoist practice. Later, he secluded himself in Jing Mountain for seventy years, only to face trials set by the mountain spirits. Mistaking a tester for an immortal, he prostrated himself seeking guidance and nearly perished when a giant serpent attacked—only by awakening in time and silently visualizing the Big Dipper did he escape. Later, demonic illusions cost him his left eye, and ultimately he died in the mountains without attaining the Dao. This story warns us: the path demands unwavering reverence for one's teachers. Lü Chengzi failed precisely because his resolve wavered and his mind became distracted.

Consider Huang Ziyang of the Warring States period, a Wei state native who mastered longevity techniques in his youth. For ninety years at Boluo Mountain, he subsisted solely on peach bark and mineral spring water until encountering the immortal Sima Jizhu, who transmitted the "Eight Directions of Immortal Guidance" method, enabling his ascension.

During the Zhou dynasty, Liu Fenglin cultivated the Dao on Songgao Mountain for four centuries. Thrice he attempted refining divine elixirs, only to have them destroyed by malevolent forces before relocating to Weiyu Mountain. Though capable of suspending breath for three days and living over a millennium, he never achieved immortality—his trials proved insufficient and cultivation shallow. While yellow coptis herbs granted him longevity, he never attained supernatural transformations.

Gao Qiuzi of the Shang dynasty practiced for 520 years at Liujing Mountain. After intensive study of the Yellow Plain Daoist Scripture and consuming herbal preparations, he perfected the Vermilion Elixir to become an earthbound immortal. Roaming the Five Sacred Mountains for two centuries, he ultimately ingested golden liquor to ascend to the Great Purity Realm, where he now serves as Zhongyue Zhenren (True Lord of Central Peak). This account aligns with the preface to the Sword Scripture.

Cultivation requires nurturing the "Three Passes"—foundations for consolidating vitality. These are: the mouth as the heart's pass (guarding against reckless speech), feet as earth's pass (moderating movement), and hands as humanity's pass (restraining actions). When these passes harmonize, the five viscera settle and the body remains ailment-free. Take Zhao Shuqi cultivating at Wangwu Mountain, who frequently interacted with common folk...

At the marketplace, word spread of a skilled diviner, so Shuqi went to consult him. The diviner told Shuqi: "To enter the Celestial Gate (Tianmen, the Daoist term for the heavenly court's entrance), one must regulate the Three Passes (sanguan, referring to three vital bodily gateways) and visualize the red-robed True Deity residing at Kunlun (symbolizing the head)." Recognizing this as an immortal, Shuqi immediately prostrated himself and begged for cultivation secrets. The immortal then bestowed upon him a scripture titled Records of Embryonic Essence (Taijing Zhongji). Shuqi took the text into the mountains to study it, later refining the Divine Elixir and ascending to immortality. These are proven methods from ancient times—commit them to memory.

The essence of cultivation lies in visualizing the Five Deities within the body—namely, the hands, feet, and head. The method is as follows: imagine the head radiating blue light, the hands radiating red, and the feet radiating white. By doing so, immortality is near. Long ago, Xu Jidao was practicing Dao on Crane-Cry Mountain when he encountered a man in leather pants leaning on a peachwood staff among the common folk. The man instructed him: "To learn the Dao, wear a blue headscarf while chanting the Great Calendar (the Three Sovereigns Scripture), don white shoes for the feet, and clothe the hands in red." These are all essential teachings on refining the Five Deities.

To rectify the heart-mind (xin), there is a simple method: when the sun is three zhang (about 10 meters) high, cross your hands over your shoulders and let sunlight shine directly on your chest. If warmth gathers in the heart region, it signifies proper alignment. Jiang Bozhen once met an immortal while gathering herbs on Meng Mountain. The immortal had him observe his shadow under the noon sun. When the shadow appeared askew, the immortal remarked: "Though sincere in seeking the Dao, your heart-mind is not upright—this hinders your progress." Only after this guidance did Jiang Bozhen achieve realization.

For nighttime practice, note this: during the Zi hour (11 PM–1 AM), lie flat without a pillow, assume the Holding Firm posture (wogu, a Daoist hand seal), relax the body, and breathe evenly and deeply. This allows the deities within to return to their proper places. If the spirit-energy (shenqi) feels unsettled, rise immediately to burn incense, sit cross-legged with eyes closed, place the Holding Firm hands on the knees, and visualize the deities within. When an egg-sized white radiance (called "white qi" in Daoism) appears before your eyes, the practice is taking effect. Perform this method once every five days—it belongs to the system of the Twenty-Four Deities cultivation.

This scripture, through the oral accounts of multiple immortals, reveals the essential keys to cultivating the Dao and achieving immortality.

It first points out that merely ingesting herbal medicines without understanding the arts of the bedchamber (ancient health-preservation practices) and qi circulation techniques (breath-regulation methods) will prove ineffective—such practitioners will ultimately fail to attain the Dao. However, if one's sincerity can move the divine spirits through utmost concentration in practice, herbal supplements become unnecessary. Conversely, those who master only bedroom arts and qi circulation without knowing the methods to refine divine elixirs (shen dan) likewise cannot achieve immortality.

The text particularly emphasizes two supreme paths to immortality: first, obtaining the "Golden Liquid Divine Elixir" (Jin zhuo shen dan), a legendary pill that grants instantaneous transcendence; second, reciting the Dadong Zhenjing (Great Cavern True Scripture) over ten thousand times, which also leads directly to immortality. As for bedroom arts and qi circulation techniques, since specialized scriptures already exist in the world, they need not be elaborated here.

It then explains the "grain parasite elimination" practice: through special techniques that cause the "Three Corpses" (san shi chong, three malevolent spirits believed to reside in the human body according to Daoist thought) to wither and detach. The mentioned "Su's Primordial Divine Pill Formula" (Su chuan zhong chu shen wan fang) represents a secret elixir recipe more effective than other methods.

The text cites several cases of natural transcendents like Master Qingguang and Master Guxi, who achieved immortality without deliberate cultivation—being born with immortal bones and receiving favor from the Supreme Ultimate Perfected Being (Taiji zhenren) or the Supreme Celestial Emperor (Tai shang tian di). But ordinary seekers must devote themselves wholeheartedly to practice.

Finally, it enumerates nine common obstacles for cultivators: having opportunity without aspiration, companions without resolve, encountering enlightened masters without cherishing them, lax practice, inability to persevere, etc. It particularly stresses that those who single-mindedly pursue the Dao from youth—unmoved by floods or fires, unswayed by wealth and honors, maintaining childlike purity over time—will inevitably encounter true enlightened masters.

This passage systematically presents the hierarchy and essentials of Daoist cultivation, clarifying both the most efficient shortcuts to immortality and various challenges practitioners may encounter, offering crucial guidance for all who walk the path.

This passage elucidates the core principles of Daoist cultivation for immortality. It first points out that if practitioners can attain the state of "Wu" (non-being), they can achieve realization without relying on external objects or others' guidance. This universal truth of immortality cultivation warrants deep contemplation.

The text then emphasizes key prohibitions in cultivation: excessive joy and anger damage the will, grief harms one's innate nature, pursuit of glory confuses De (Virtue), and overconsumption of Yin-Yang Qi exhausts the Shen (spirit) – all grave taboos for immortality seekers. Even if methods like "returning Jing" (reverting essence) or "fetal breathing" (embryonic respiration) are employed as remedies, the internal void already formed cannot be fundamentally resolved. It's better to understand temptations without yielding to them, and to act without dissipating vital essence – these constitute the true keys to immortality and the foundation of longevity.

Practical cultivation methods include: For prolonging life, one should face the sun when it's two zhang (about 6 meters) above the horizon, wash the face with calm mind, exhale "death Qi" through the mouth while inhaling solar essence through the nose until sneezing occurs. This method connects Qi and replenishes Jing for longevity. Regarding diet, avoid overeating as excess causes illness, and never lie down immediately after meals to prevent Shen dispersion and loss of innate nature. When ill, medicines prove ineffective – aspiring cultivators must heed these precepts before taking elixirs.

The "Shigui method" (vision cultivation technique) is introduced: During the first ten-day cycle (Jiazi), use east-flowing clear water mixed with real cinnabar to wash the eyes fourteen times at dawn. Long-term practice grants penetrating vision. The "Seven-Five method" refers to the five internal organs and seven orifices/meridians, requiring constant cunxiang (visualization meditation).

For discerning true and false manifestations: Inferior ghosts often transform into beauties to tempt practitioners. When encountering this, practitioners should hold their breath while visualizing the Hengfu stars (two stars of the Big Dipper) at the Tian Guan (third eye), maintain dignified expression, and observe eye visions closely. Cloudy eyeballs indicate ghostly tests – visualize the Seven Stars before you or above your head to repel them. Bright eyes signify immortal beings – the enlightened may bow immediately, while the unenlightened face mere tests.

The concluding cultivation essentials include: Eyes should visualize the sun and moon, ears listen to the master's voice, mouth constantly exhales death Qi while inhaling vital Qi, body emulates the Five Planets' movements, actions should be slow, heart constantly harbors thoughts of longevity, laughter should be moderate, and the form should be perpetually visualized – all crucial methods.

A practitioner of the Dao (zhenren, or "true person") belongs to the category of deathless beings. You must be cautious in your conduct (for the distinction between unwholesome thoughts and righteous thoughts is easily blurred—this is the most difficult trial).

Regarding diet, there is no need to abstain immediately, but gradually reduce consumption. Decrease grain intake by one sheng every ten days, and within half a year you may cease eating entirely. Many methods of grain abstention (bigu) circulate in the world, so we need not repeat them here. Ordinary people eat peach flesh to nourish the body, unaware that peach skin holds even greater efficacy—it has its own specialized applications.

When entering the mountains to cultivate the Dao after abandoning the Five Grains, you may boil white stones (baishi) for sustenance. In ancient times, there was an immortal named Baishi Sheng who attained the Dao by consuming stones, and now serves as the Left Immortal Minister of the Eastern Palace. The method of boiling white stones was indeed created by him—he also mastered the cultivation techniques of the Taishu Zhuan. The saying "white stones contain essence" refers precisely to Baishi Sheng (this method also circulates among mortals).

The Taishu Zhuan is an essential Daoist scripture. Practitioners of this method must revere the Supreme Lord Lao (Laozi) and the Shangqing Huangren (a revered Daoist deity). This is the supreme Dao that clarifies emptiness and reflects the myriad phenomena—what Laozi called "the valley spirit never dies" refers precisely to this state.

Mount Wangwu is a sacred site where immortals dwell, also called Mount Yangtai. All who first attain the Dao must journey to Yangtai, where stands the Palace of Clarity and Emptiness. Those wishing to enter the mountains for cultivation should know this peak is extremely difficult to ascend. At its base flows the Baoji River, whose waters contain stone essence (shijing)—ingesting it grants longevity (this mountain lies in Bishui County of Henei, source of the Ji River).

The "Great Cavern" (dadong) refers to the Divine Land (Shenzhou, the Daoist idealized sacred realm), within which stand three sacred mountains. Each mountain contains seven palaces that undergo seven transformations: at dawn they become gold, at noon silver, at dusk copper, at night light; sometimes they transform into mountains, sometimes water, sometimes stone. Each transformation corresponds to one of the Seven Scriptures (Qijing), protected by twenty-one jade youths (yutong)—hence its name, the Scripture of the Great Cavern (Dadong Zhenjing). Reciting it ten thousand times leads to immortality; this is the supreme classic of transcendent Dao.

The "Wilds of Lang" (langye) refer to the Langfeng Precinct (the immortal realm atop Mount Kunlun). Kunlun contains nine immortal precincts called the Nine Palaces, with the Taiji Palace being the highest. Ordinary immortals serve as officials of the Nine Palaces, while zhenren (perfected beings) hold ministerial positions as dukes and ministers.

This scripture primarily discusses the hierarchical structure of Daoist celestial beings and cultivation methods, along with stories and precepts for practitioners.

First, it describes the official ranking system of the immortal world: celestial officials are divided into upper and lower ranks with left and right divisions, including positions such as Left and Right Dukes, Left and Right Ministers, Left and Right Grand Masters, and Left and Right Censors. Those who attain the Great Cavern (Dongzhen) realm may become immortal ministers, those who ingest the Golden Elixir (Jindan) can become grand masters, while those who consume various spirit mushrooms qualify as censors. Those fortunate enough to obtain the Supreme Ultimate Hidden Mushroom (Taiji yinzhi, a supreme elixir) may ascend to become Left or Right Immortal Dukes or Perfected Persons (Zhenren).

The text then mentions liberation from the corpse (shijie, a method of achieving immortality through feigned death) also has different grades. However, those who attain immortality through this method cannot ride in canopied chariots or flying dragons, nor can they ascend to the Supreme Ultimate (Taiji) paradise or tour the Nine Palaces celestial realm. This specifically refers to those who naturally achieve earthly immortality (dixian) through corpse liberation, not those who attain immortality through transformative escape techniques.

Regarding cultivation methods, it states that the Nine Yang Elixir Transmutations (likely referring to sexual cultivation arts) are already widely known among mortals, so they won't be elaborated here. Practitioners in the human realm should ingest medicinal elixirs, but unless they first abstain from the Five Grains (wugu), they cannot achieve the Great Cavern realm. Methods for grain abstention are already circulated in the world.

The text then recounts a cultivation story: During the Shang dynasty, Guo Chongzi, a disciple of Perfected Person Peng, once had his left arm injured by a wicked man while traveling with his three younger brothers. When his brothers sought revenge, Guo Chongzi laughingly stopped them. Later, when this wicked man became an official, Guo Chongzi repeatedly recommended him for promotion. Overcome with shame, the man committed suicide. Because of this, Guo Chongzi was deemed guilty of indirect manslaughter and, though having attained the Dao, couldn't achieve the status of Perfected Person. This story illustrates how even excessive goodness can bring misfortune—how much more so with wicked deeds.

Finally, it mentions Fan Lingzi, who devoted himself to Daoist practice from youth. After many years, he encountered Sima Jizhu, who was about to undertake seven years of cultivation in Mount Changshan. Before entering a stone vessel (or window) in the northeast corner of a stone chamber for practice, Sima Jizhu strictly instructed Fan Lingzi never to open it.

This passage records a cautionary tale from the Daoist scripture Zhengao (Declarations of the Perfected). It tells of a man named Lingzi who repeatedly disobeyed the commands of his immortal master Jizhu. The first time, Jizhu instructed him to guard a bronze cabinet with strict orders not to open it, yet Lingzi peeked inside and was overcome with sorrow upon seeing his parents seemingly within reach. Though Jizhu forgave him and gave him another chance, Lingzi repeated the same mistake, ultimately forfeiting his eligibility for attaining immortality.

The text particularly emphasizes the standards of merit and demerit in spiritual cultivation: those who accumulate one thousand merits may still achieve immortality despite having faults; those with three hundred merits and few faults will have descendants who attain immortality; while those with two hundred merits and no faults can achieve immortality themselves. However, those lacking both merit and aspiration while repeatedly committing offenses may at most gain worldly wealth, remaining forever cut off from the Daoist path. The phrase "ancestral surplus blessings" (xianren yuqing) refers to the accumulated merits and virtues of ancestors that can bless their descendants.

The passage concludes by noting this account was jointly recorded by two key Daoist figures—Chief Controller Tao Hongjing and Assistant Xu Mi—as part of the fifth scroll of Zhengao. This story serves as a warning to practitioners about maintaining precepts, illustrating the principle of balancing merits and faults in spiritual practice while stressing the vital importance of accumulating virtue and restraining transgressions.