《真誥》Vol. 8

This passage outlines key considerations for Daoist cultivation and daily life, organized into several aspects:

Regarding mental cultivation, it explains that excessive thinking and mental exertion deplete one's Shen (spirit) and Qi (vital energy), disrupting the Three Passes (referring to the upper, middle, and lower Dantian). Practitioners like Master Xu (Xu Xun) should gather their consciousness, restrain distracting thoughts, and focus on refining spiritual energy to attain immortality.

For daily living, it emphasizes maintaining clean bedding, neatly arranged clothes, and burning incense regularly to preserve purity in living spaces. The Perfected Beings of Mount Heng (Nanyue) frequently inspect these matters. It mentions using herbal remedies like papaya for wind-related ailments and the benefits of acupuncture.

Concerning personnel arrangements, it instructs to welcome Huang Min and prepare a quiet chamber for him. Special emphasis is placed on creating protective talismans (Fulu) for Huang's servant "Cao" this year, as Cao faces inauspicious astrological circumstances during his birth year.

For living environment, it recommends placing the bed against the northern wall to avoid wind exposure. Even when illness prevents physical prostration in worship, one should maintain sincere devotion mentally. It also advises attention to dietary hygiene to prevent cholera.

The text concludes by revealing these instructions were repeatedly transmitted at night by the "Moving Palace" (Yiqian Palace, where Tao Hongjing's mother resided after death), with some messages delivered jointly with the Life-Preserving Lord (another immortal being). These directives aim to facilitate the return of relevant individuals to the mountains and Huang Min's homecoming.

Note: The "Three Passes" refer to the three Dantian (energy centers), crucial in Daoist practice; "Yiqian Palace" is one of the postmortem celestial realms in Daoism; "Life-Preserving Lord" is an immortal title in Daoist tradition.

This scripture contains dialogues and teachings from multiple Daoist immortals, primarily discussing the essence of spiritual cultivation and life philosophy.

First, Lady Yi Qian's instruction is mentioned: Practitioners must rectify their thoughts and conduct to find the source of Daoist methods. The path of cultivation is like a journey of ten thousand miles, requiring one to endure various trials—experiencing different climates, encountering both good and evil, and adapting to the conditions of various lands. Many speak of cultivation, but few truly comprehend it. The immortal lord (Li Zhonghou) once had grand ambitions but harbored discontent; only later did he realize the difficulty of being human, yet the opportunity to do good should never be missed. The key to dispelling calamities through cultivation lies in diligent practice.

Next is the revelation from Lady Youying (mistakenly recorded as Xie An in later times) on the fourteenth day of the fifth month: When the Qi of the mountains is disordered, fierce birds will howl in the forests; when rivers are blocked, flood dragons will wail in the marshes—these are signs of natural phenomena. When the powerful rise, beasts will issue warnings; subtle omens can foretell order and chaos, prosperity and decline. These are the patterns of mountains and rivers, not the fortunes of human affairs. If one violates the principles of nature, different outcomes will arise. Only by maintaining a state of emptiness, stillness, and harmonious adaptation can one comprehend the Dao of Heaven. Those who understand the pivotal nature of life and death will not be troubled, and with a pure heart, they will not invite misfortune.

Later, Immortal Dinglu responds to a certain Kong’s request for a medicinal prescription (as recounted by Lord Baoming on the seventeenth day of the fifth month): If one fails to harmonize the Shen (spirit), calm the body, and nurture Qi (vital energy), the root of illness may accumulate over the years. If one does not grasp the principle of Yin-Yang’s waxing and waning, what use is there in hastily seeking remedies?

Finally, it is mentioned that one should promptly arrange the burial of a deceased elder brother to allow the bones to rest in peace and disperse the baleful Qi. As for the medicinal prescription for children, it is promised to be shared separately.

This passage records a dialogue between several Daoist practitioners and immortal beings (Xianzhen, the Daoist honorific for realized immortals) concerning healing and spiritual cultivation. The Lady of Righteous Heroism (Youying Furen), a female immortal, informed Chief Clerk Liu (Liu Zunzu, styled Changshi) that those who sincerely offer incense with virtuous intentions while seeking medicine can eliminate illnesses by reciting the Scripture of Dispelling Afflictions (Xiaomo Jing). However, those whose words and hearts are discordant are like abandoning sweet shepherd's purse for bitter herbs, or mocking refined music while favoring vulgar tunes—such people fundamentally fail to comprehend true sublime harmony and shall forever remain mediocre.

The text mentions that when Liu Zunzu's mother fell ill, the Lady of Righteous Heroism recommended administering Great Polygala Pills (Dayuanzhi Wan), a type of Daoist elixir. On the night of the Double Seventh Festival (Qixi, the 7th day of the 7th lunar month), the Lady of the Purple Tenuity (Ziwei Furen), another female immortal, revealed that this prescription required bezoar (Niuhuang) and silver flakes (Yinxie), making its preparation particularly challenging, though methods for obtaining it still existed in the mortal world. The Lady of the Purple Tenuity particularly praised the noble character of the Lu Na brothers, comparing them to the ancient virtuous figure Jiang Bozi, as their ancestors had accumulated hidden virtue (Yinde, meritorious deeds performed anonymously), ensuring blessings that would last seven generations.

Finally, it notes Liu Zunzu's inherently virtuous disposition, suggesting that persistent ascetic practice and purification rituals (Zhaijie, Daoist practices for bodily and spiritual purification) might qualify him to receive authentic scriptures—though the text acknowledges the phrase "receiving scriptures" (Shoujing) may be a later interpolation rather than original content. The passage vividly illustrates the Daoist approach to saving the world through multiple pathways: medicine, spiritual cultivation, and the accumulation of virtuous merit.

This passage records dialogues between historical figures and Daoist immortals, primarily concerning karmic retribution and the importance of virtuous cultivation.

Regarding Lu Na's elder brother (named Shi): Though he possessed noble virtue (De), he was imprisoned due to document-related complications. However, owing to the merits he accumulated during his lifetime and the profound blessings of his family, he ultimately received divine protection. Despite falling severely ill, there was no need for concern, as Xu Hou (Magistrate Xu Mi) secretly granted him special favor.

The case of Yu Daoji (Yu He): As a high-ranking official in the mortal realm, he was arrogant and self-assured, disregarding the Dao of Heaven. From youth to old age, he never cultivated good deeds and remained unrepentant of his misdeeds. Only at death's door did he think of redeeming his sins through virtue (De), but it was too late—even squandering vast wealth could not absolve his karmic burdens.

The story of Xi Hui's father: He indiscriminately slaughtered hundreds of innocents and seized their treasures, amassing grave sins. Though Xi Hui himself preserved his life through earnest cultivation of virtue (De), his descendants could not escape retribution. While Xi Hui lived out his natural lifespan, he remained cut off from the path to immortality. A commentary notes that Xi Jian (Xi Hui's father) should have been upright; his crimes may have been committed during wartime or while suppressing bandits.

The final segment contains the response of the Great Primordial Perfected Being (Taiyuan Zhenren) to Magistrate Xu (Xu Mi), expressed in esoteric language: It describes how a Daoist practitioner should maintain a pure and tranquil mind ("even and solidified in simplicity"), profoundly comprehend the mysteries of the Dao ("deeply penetrating wondrous numinosity"), and achieve the states of Supreme Mystery (Taixuan) and Supreme Simplicity (Taisu) through devoted cultivation ("dwelling in truth and nurturing life"). Ultimately, one attains the inner accomplishment of Jade Blossom (Yuhua, symbolic of immortality) in the Golden Court (a celestial realm).

Note: "Baoming" refers to the Daoist Lord Who Preserves Life (Baoming Zhenjun), "Magistrate Xu" is the renowned Daoist Xu Mi, and the "Great Primordial Perfected Being" is a high-ranking immortal. These dialogues reflect the Daoist concept of "inherited burden" (chengfu)—the idea that personal actions influence not only one's own fate but also that of descendants.

This scripture records the essential teachings transmitted by Lady Ziwei (a Daoist female immortal) through Chief Scribe Xu (Xu Mi, an important figure in the Shangqing lineage of Daoism) to Xi Hui on the night of the seventeenth day of the eighth month.

If a practitioner can maintain an outward appearance as radiant and dignified as a crimson tower while internally mastering the Four Symbols (Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise) and governing all spiritual beings, they will be able to ride dragons and ascend to the immortal realm of Mysterious Zhou, or soar through the Great Void on clouds. Such a person will surely become a companion to celestial immortals in the heavens and, in the earthly realm, oversee the workings of the Grand Clarity Realm (one of the Three Pure Realms in Daoism).

The scripture elaborates on advanced states of cultivation: when a practitioner attains the "Four Realizations of Soaring Steps" (four transcendent states of awareness) and the "Seven Contemplations of Inner Vision" (observing seven causal conditions), they will receive celestial scriptures (immortal registers) and records of immortal palaces bestowed by the heavens. Through practices such as "Bathing the Embryo and Facing the Origin" (refining essence and vital energy) and "Inhaling and Exhaling the Six Liquids" (regulating bodily fluids), while calmly embodying the "Threefold Dao" (the Dao of Heaven, Earth, and Humanity), they will receive blessings from above. In this state, one can command the void above and reverse aging below.

However, if one merely pursues outward glory while harboring inner worries, even with the name of a cultivator, they will only accumulate futile toil and ultimately fall under the judgment of the Three Officials (Heavenly, Earthly, and Water Officials, who govern life, death, and retribution). Without dedicated practice, empty talk of the Dao is useless.

To cultivate true Qi (primordial energy), one must master the breathing method of "exhaling three and inhaling four, riding seven and swallowing nine." Improper methods will lead to leakage of essence and chaotic consciousness. Even abstaining from food (fasting) will only waste life if one does not understand the true Dao. Many seek longevity, but why act like placing fire in an ice furnace—only to end up repaying debts to the Three Officials?

Lady Ziwei specifically noted: if Xi Hui attains the Dao, he could serve as an overseer of the Grand Clarity Realm. But if he fails to focus on cultivating the essential Dao, he will lose this opportunity. Only with a mind free of distractions will the Dao naturally descend. The text also mentions that Xi Hui’s wife, Ding Shuying, secretly accumulated virtue through good deeds, moving the Celestial Sovereign (a title for immortals), which brought blessings to Xi Hui and inspired his devotion to the immortal path. After her death, Ding Shuying was buried in Dongping and has now become the Consort of Vermilion Ling (a title for female immortals), often wandering the sacred realms of the Three Pure Ones.

This passage records content from the Daoist classic Zhengao concerning underworld litigation (yin litigation), primarily detailing the legal disputes faced by the Xi family in the netherworld.

The Underworld's Director of Fate (the divine official overseeing life and death) appointed Xi Qu and Xue Chunhua to participate in the hearings—these two were likely Xi Hui's great-grandfathers. Though concerned with family affairs, they did not interfere in matters of the living. Despite many ghosts filing complaints, they were overwhelmed and could not handle them all. Observing the frequent petitions, they suggested timely sacrifices to appease them, making them the Xi family's "auspicious ghosts."

In contrast, Xi Xiong and Yan Qünü were inauspicious ghosts. Their litigation over stone-related matters remained unresolved, and they frequently offended the family, harboring murderous intentions—truly a scourge to the Xi clan. Additionally, an unnamed Xi family member (the name is illegible) and Yin Wuji were interrogated for arson and murder charges, while Zhu She, Li Jian, and others also brought calamities. Having no descendants, they sought living substitutes and colluded with Gao Feng to fuel the litigation involving Matou. Shi Gong would not see a favorable outcome anytime soon—why deceive his own wife?

The Lord of Preserving Life (a Daoist immortal) replied to Chief Scribe Xu: Xi Jian is currently being sued in the underworld's Three Offices (Heavenly, Earthly, and Water Officials) by Liu Jijiang over disputes concerning the Three Virtues (San De). Matou is fiercely arguing his case against his son-in-law before the Water Official. Xi Lang and Yi Xiang are now being accused by the woman Ya Nüziqi. Marshal Fan recently accepted Jiang Luo's lawsuit. Chancellor Xi has been arrested by the underworld's Chief Clerk (a netherworld official), and the case involving his wife Xing Yingtao remains unresolved—they are currently seeking a family member as a substitute. These were all offhand remarks shared privately by the Lesser Lord (another immortal) and not meant for formal records.

The Perfected Lord Yang (a Daoist adept) privately told Chief Scribe Xu: Those of advanced age often fail to maintain integrity in their later years. The libationer (a Daoist position) lacks profound cultivation and insufficient spiritual energy (Qi), with no divine assistance, thus attracting malevolent hauntings and swift calamities. Why not revere the Dao of perpetual life? Our help is merely a matter of karmic affinity. His wife claimed urgent family matters required handling, leaving no room for others to intervene.

Now, the Six Heavens (referring to six types of calamities) run rampant, while the Qi of Great Peace grows faint. The spiritual energy is too weak to support the virtuous, instead inviting wickedness—hence, divine radiance fades, and malign Qi overwhelms the righteous. Those of advanced age have long lacked virtue, and the chaos of ghostly litigation has accumulated excessively.

This passage records secret dialogues between several immortals and Chief Clerk Xu (Xu Mi) from the Zhengao (Declarations of the Perfected), an important scripture of the Shangqing (Highest Clarity) tradition (also known as the Maoshan school) of Daoism. The discussions cover disease treatment, underworld affairs, and essential cultivation methods.

Regarding healing, Lord Baoming (Preserver of Life) mentions: To cure illnesses, one should devoutly practice the Daoist methods of Celestial Master Zhang (Zhang Daoling). This allows one to receive a numinous talisman (fulu) — taking it will surely bring recovery. Otherwise, when pathogenic qi (evil energies) invade the body and ghosts occupy the heart-mind, one becomes confused between falsehood and truth, unable to receive the harmonious qi of Orthodox Unity (Zhengyi/Tianshi) Daoism. In such cases, healing methods prove ineffective.

The text specifically highlights two important dates: the 19th and 24th of the eighth lunar month. Lord Baoming confidentially informs Chief Clerk Xu: The grave litigation (zhongsong, underworld lawsuits caused by ancestral disputes) remains severe and likely unresolved. Xie Feng (courtesy name Hongdao) was originally to be appointed as a Gatekeeper Official (qimen lang) in the underworld, but the Northern Emperor (Fengdu Dadi, ruler of the underworld) postponed this due to already having suitable candidates. He suggests Xie could drink wine infused with Atractylodes (baizhu or cangzhu herbs), which Elder Xu (Xu Mi) may also take — this medicine can ward off ghostly qi.

Finally, the text discusses cultivation essentials: Observe all things by following their intrinsic nature; let the inner heart accord with the divine spirits (shenming); entrust one's innate nature and life-force to the high perfected (gaozhen, senior immortals); surrender bodily form and qi to the governance of divine beings. Only thus can one strengthen the body and prolong life. Presently, Chief Clerk Xu's virtue (de) has grown profound — his spirit (shen) is clear and tranquil, his reverence complete — so he naturally receives heaven's protection. However, the text notes his few descendants, possibly due to deficiencies at the "spiritual pass" (lingguan, a critical point in cultivation).

Note: "Grave litigation" (zhongsong) refers to Daoist beliefs about underworld lawsuits where ancestral disputes negatively affect living descendants. "Atractylodes wine" (shujiu) is medicinal wine infused with white or black atractylodes rhizomes, considered exorcistic in Daoism. "Gatekeeper Official" (qimen lang) denotes an underworld bureaucratic position.

This passage explains the principle of attracting celestial blessings by cultivating bamboo to resonate with the cosmic energies. As the northern direction corresponds to Water in the Five Phases, bamboo embodies the essence of northern Qi (vital energy), nourished by the celestial influences of the Mystic Canopy constellation (the northern asterisms). With its rounded, hollow form containing yin-soft energies and extensive root system symbolizing flourishing descendants, planting bamboo in the northern sector of one's dwelling allows auspicious Qi to circulate beneath it. This practice moves Heaven to bestow protection, ensuring the family's safety, health, longevity, and prosperity. This arcane method, treasured by Daoist practitioners, proves remarkably efficacious when applied.

On the 23rd day of the sixth lunar month, Lady Zhonghou (a Daoist immortal) revealed to Emperor Xiaowu of Jin (Sima Yao of the Eastern Jin dynasty): "The numinous herb thrives abundantly in the north, resonating with stellar essences. Just as swarms of katydids in the Book of Songs herald prolific offspring, those with abundant De (Virtue) will inevitably prosper." Lady Ziwei (another immortal) added that someone named "Fuhe" (possibly the childhood name of Consort Li) would bear two exceptionally virtuous sons (referring to Emperor Xiaowu and his brother Sima Daozi).

The text notes celestial anomalies: the erratic movement of Venus (Taibai star) and ominous signs in the Purple Forbidden Enclosure (the celestial counterpart of the imperial palace) foretold imperial troubles and imminent changes among high ministers. Though such heavenly secrets are normally ineffable, they were disclosed due to the sincere inquiry. Later historical records confirm these prophecies manifested during the Jin dynasty.

[Note: This passage blends Daoist cultivation techniques, astrological divination, and historical prophecy, reflecting the Daoist framework of "cosmic resonance" (tianren ganying). Ancient sages believed celestial phenomena and natural patterns revealed auspicious or inauspicious human affairs.]

This passage contains two parts of esoteric Daoist teachings: the first half presents profound cultivation essentials, while the second contains admonitions from the Perfected Being (Lady Youying) to Chief Scribe Xu.

The first half elucidates the core principles of cultivation: the crucial integration of Jing-Essence, Qi-Vital Energy, and Shen-Spirit (the three fundamental energies of the human body) with the cosmic forces of Yin-Yang. It emphasizes the practitioner's need for caution in selecting disciples, as only those of virtuous character (De) may comprehend these celestial mysteries. References to "three-five" (denoting the three Dantian energy centers and the Five Phases) and "auspicious celestial signs" illustrate how cultivation must align with cosmic cycles. Through methods of "expelling malign influences and eliminating adversities," practitioners may attain the state of "treasured secrets known by Heaven" - achieving communion with the Dao.

In the latter section, Lady Youying informs Chief Scribe Xu (Xu Mi, the renowned Eastern Jin dynasty Daoist) that these teachings originated from the Great Primordial Perfected Being. She recounts the story of Yue Zichang from Nanyang - though lacking formal cultivation techniques, his innate simplicity and upright conduct allowed him posthumous entry into the Hall of Blessings (an immortal realm for virtuous souls), where he became an official in the celestial bureaucracy. This demonstrates how immortality isn't attained solely through cultivation methods, but also depends on accumulated virtue from past lives and innate spiritual endowment. The text notes that had Yue possessed even basic cultivation knowledge, his achievements might have been greater.

Specific practices mentioned include wearing musk to ward off nightmares and constant visualization of the "three passes" (likely referring to the upper, middle and lower Dantian) for physical benefits. These represent characteristic cultivation methods of the Shangqing (Highest Clarity) tradition during the Six Dynasties period.

This passage reveals the essential keys to cultivating the Dao and attaining immortality. The profound teachings transmitted by Lord Lao (Taishang Laojun) explain that most people fail to achieve longevity either because they encounter wars and disasters in worldly life, or because they lose their original nature by chasing wealth and status. While sincere practitioners may wholeheartedly pursue the path, they often lack proper methods and ultimately cannot transcend mundane existence.

The text emphasizes the crucial importance of the "Sovereign One" (Diyi, the divine ruler of life within the human body). Without understanding the cultivation method of "nourishing the spirit and nurturing nature" (yingshen yangxing), the body's divine energies scatter in alarm, leaving it like an abandoned city overgrown with thorns. Many fail in their Daoist practice because they violate their true nature and damage their primordial Qi (vital energy). The "mysterious mechanisms of the Dao" (xuanji zhi dao) and the "essential pillow secrets" (zhenzhong zhi yao, referring to profound cultivation techniques) transmitted by Lord Lao are supremely subtle, yet they are not granted to ignorant worldly people.

Those who possess this Daoist method can harmonize the "Sovereign One" within their "Mysterious Palace" (xuangong, the upper Dantian or head region), ensuring the protection of ten thousand spirits and communion with the heavenly Dao. By diligently practicing these secrets, one can traverse mountains and seas, avoid calamities, and ultimately achieve immortality. The text specifically mentions that the "Golden Dragon and Jade Fish" (jinlong yuyu, important ritual objects in Daoist ceremonies) are indispensable in sacrificial rites. It also notes that the inscription of the "Divine Tiger Talisman" (shenhu fu, a protective charm against evil) must be executed with even greater precision.

Finally, it states that those capable of recording the deeds of sages and interpreting profound mysteries are divinely inspired. Such virtuous deeds are naturally rewarded by unseen forces, and their descendants—if they know how to perform the Zhaijiao (purification rituals) on sacred mountains—will also receive blessings.

This records a dialogue between the Perfected Being (a Daoist adept who has attained the Dao) Wang Jun of Xicheng and Immortal Xu (Xu Xun, a renowned Daoist immortal). The Xie family (likely referring to Xie An's lineage) flourished during the Tang dynasty, with their prosperous clan being a comforting sight. As for Xie An's (the famous Eastern Jin scholar-official) previous preoccupations, they remain as they were during our recent meeting, requiring no further elaboration.

The subsequent four passages were written by an unknown individual and later discovered by the Southern Dynasties Daoist priest Lu Xiujing in the Dongyang region. These writings differ from authentic scriptures in both style and content—their crude language contradicts the true intent of Perfected Beings, leading to suspicions of later forgery. The mentioned Yue Zichang was not among those who received the transmission of the Wufu Jing (an important Daoist scripture), while the term "Tang Cheng" refers to the forty-six Dinghai year cycles prophesied in the Lieji (a text employing unique Daoist temporal calculations).

This passage originates from the eighth scroll of the Zhengao (Declarations of the Perfected), which primarily documents dialogues between celestial immortals and later scholars' textual verifications. Notably, the compilers express skepticism about certain contents' authenticity, suspecting they might be later attributions or forgeries.