《真誥》Vol. 9

This passage from the Zhengao records Tao Hongjing (known by his Daoist name Zhenbai Zhenren) answering his disciple's questions about practicing the "Flying Steps of the Five Stars" method. When first learning this practice, the cultivator must face north while holding the scripture, as beginners have yet to grasp the mysteries of stellar movements and cannot discern the directional alignment of the Big Dipper (Xuandou). In Daoism, the north symbolizes the primordial source, and by fixing this orientation, novices gradually comprehend the patterns of celestial phenomena.

Once practitioners truly understand the scripture's essence, they need not rigidly adhere to facing north but can adjust their position according to the rotation of the Dipper's handle. The secret method of "Treading the Five Stars," transmitted by the Supreme Perfected (Taishang Zhenren), requires cultivators to first hold their breath, concentrate their spirit (Shen), and silently recite the names of the five stellar consorts (the Five Stars being Jupiter, Mars, Saturn, Venus, and Mercury) before stepping in the astral pattern. Reciting each star's corresponding consort name at its respective position enhances the effect, though the basic method suffices if this seems overly intricate.

The text cites ancient immortals like Lord Yusha, who ascended precisely by adhering to this seemingly tedious approach. Using merchants who brave hardships for profit as a metaphor, the author remarks that if cultivators possessed such determination, achieving immortality would be assured. Sadly, most beginners start diligently but grow lax over time, like an old cart with loose parts or an overburdened ox struggling to move forward. Only those who truly immerse themselves in inner contemplation (heart-mind refining the inner mirror) can resonate with divine beings, receiving celestial guidance (dispelling one's ignorance) and ascending aboard a chariot of starlight.

A special note clarifies that extant scriptures record two versions of the star-treading method: one involves "following the celestial net back and forth," while the other, explained here, is the advanced practice of "leaping across the net and dancing on the stars."

This scripture primarily discusses two essential methods in Daoist cultivation: the Five Stars Diagram and the visualization practice of the Twenty-Four Shen (spirits).

Regarding the Five Stars Diagram (an arrangement chart of the five planets—Wood, Fire, Earth, Metal, and Water), the text explains that the positions should be fixed according to specific directions: the Wood Star in the east, the Metal Star in the west, and so on, rather than following the actual celestial movements. This is because the positions of the five planets in the sky are constantly shifting, unlike the fixed positions of the Big Dipper's seven stars. Thus, during cultivation, the directions must be firmly established.

As for the visualization method of the Twenty-Four Shen (the twenty-four body spirits within the human body), one may either visualize all of them at once or practice in segments: visualizing the Upper Scenery Eight Shen in the morning, the Middle Scenery Eight Shen at noon, and the Lower Scenery Eight Shen at midnight. Practicing in a secluded and quiet place enhances the effectiveness. However, the text acknowledges that maintaining such an intricate practice is difficult in worldly life. It particularly emphasizes that without understanding the Twenty-Four Shen and the Three Sceneries Eight Shen, one cannot become a citizen of Great Peace (Taiping) nor a subject of the sage who has attained the Dao (De).

The scripture also records a facial massage method from the Tai Su Dan Jing Jing (Scripture of the Great Simplicity and Cinnabar Radiance): first, rub the hands to warm them, then massage the entire face. Persisting in this practice for five years can make the complexion as radiant as a maiden's. The specific steps involve warming the palms by rubbing them together, massaging the eyes, then combing the hair with the fingers, and finally alternating massaging the arms. This method promotes smooth Qi (vital energy) and blood circulation in the face, delaying the signs of aging.

This passage describes several Daoist health-preservation massage techniques drawn from lesser-known scriptures.

The first method originates from the Danjing Jing (Scripture of Cinnabar Radiance): Hand massage can prevent graying hair and keep meridians from surfacing visibly. Upon waking or before sleep, sit upright with a calm mind. Cross your hands behind the neck, tilt the head back to gaze upward, creating mutual resistance between neck and hands. Repeat this three to four times to harmonize Jing (essence), Qi (vital energy), and blood circulation while warding off pathogenic influences. Long-term practice promotes longevity and prevents illness. Follow with full-body movements—extending limbs and rotating joints three times each (these techniques require oral transmission from a master, resembling the "Bear's Stretch and Bird's Extension" from the Five Animal Frolics).

The second method comes from the Dadong Jingjing Jing (Scripture of Great Cavern's Essential Radiance): Upon waking, apply a thick warm towel around the neck and behind ears until warmth is felt. Massage the neck along hair growth patterns like combing repeatedly. Then rub palms warm to massage the face—consistent practice brightens vision, expels pathogens, and maintains bodily purity. Conclude by swallowing saliva twenty times to guide internal fluids.

The third technique from the Xiaomo Shangling Jing (Scripture of Dispelling Demons' Supreme Numen) advises: When feeling unwell, curl the tongue backward against the throat, rinse with saliva and swallow repeatedly—discomfort will quickly dissipate with bodily lightness.

The first scroll of Xiaomo Jing (Demon-Dispelling Scripture) records: Regular pressure on both sides of the ears enhances hearing—called "Tending the City Walls"; pressing nasal flanks regulates breathing—termed "Irrigating the Central Peak." These methods were transmitted by Lady Zhao-Ling of Fangzhang Terrace.

Finally, the Taishang Lu Ting Fahua Jing (Supreme Scripture of Dewy Radiance) emphasizes performing massage and saliva-swallowing at dawn when Yang Qi ascends for optimal effect. All techniques focus on regulating Qi-blood through acupressure, joint mobilization, and fluid absorption to nurture health and dispel disease.

This passage records several Daoist cultivation methods primarily transmitted by various immortals in the Zhengao (Declarations of the Perfected).

The first method comes from Lady Wang of Youying from Canglang Yunlin Palace: Begin by swallowing saliva fourteen times, then press on areas of bodily pain while reciting an incantation facing east. The incantation essentially invokes the protective powers of the Mysterious and Yellow deities to dispel pathogenic influences, facilitate the circulation of Jade Liquor (internal bodily fluids), and harmonize Water (Yin) and Fire (Yang) to achieve longevity and physical strengthening. After completion, swallow saliva another fourteen times and rapidly press the affected area twenty-one times. Consistent practice is said to eliminate illnesses.

The second method, recorded in the Danzi Zishu Sanwu Shunxing Jing (Purple Text Scripture of the Cinnabar Characters and Three-Five Ascending Patterns), describes "inner vision" (neishi): During seated meditation with closed eyes, visualize the forms of the five viscera and six bowels within the body. Prolonged practice enables clear perception of one's internal organs—a superior cultivation technique.

The third method from the Shijing Chizi Jing (Red Character Scripture of Stone Radiance) involves regularly covering the mouth and nose lightly with hands while breathing slowly with closed eyes. When saliva accumulates in the palms, use it to massage the face. Persistent practice reportedly makes the body emit a subtle fragrance.

The fourth technique, from the Zidu Yanguang Neishi Zhongfang (Inner Vision of Purple Radiance and Flaming Light), details "distant hearing" (yuan ting): Lie down with closed eyes, regulate breathing, and concentrate on perceiving distant realms through inner vision. Begin by focusing on one direction, gradually developing the ability to see and hear phenomena thousands of miles away. Advanced practitioners may perceive scenes millions of miles distant and even hear celestial music.

Finally, the Tai Shang Tian Guan San Jing (Three Scriptures of the Heavenly Pass by the Most High) describes an eye-brightening method: Press the inner eye corners with fingers while holding the breath during practice, stopping when Qi circulates freely, and repeat. Long-term cultivation develops "penetrating vision" (dongguan).

The conclusion notes these methods were transmitted by Lady Nanzhen (the Mysterious Master), though their associated scriptures have not yet circulated widely in the human realm. These practices require gradual, persistent effort to manifest results.

This passage explains specific Daoist cultivation methods for preserving visual and auditory acuity while enhancing spiritual awareness, primarily drawn from the Zhen'gao (Declarations of the Perfected) concerning the Scripture of Precious Spirit (Bao Shen Jing).

The essence of cultivation lies in focusing on the true meaning of the Dao and attaining inner communion with the divine. Both young and old can practice these methods—so long as one’s resolve is firm, even with missing teeth, aged features, or graying hair, the Dao’s methods can restore youthfulness. However, unwavering perseverance is essential.

The first step in practice is to clarify the eyes and ears, as they serve as the gateway to the true Dao and the gathering point of spiritual vitality (Shen). Several concrete techniques are taught here: frequently press the small acupoint behind the eyebrows (known as the "Upper Primordial Six Harmonies Mansion," governing the eyes’ radiance), massage the cheekbone area beneath the eyes, and rotate the palms to rub the ears. These movements should be repeated without time restrictions. Afterward, press upward from between the eyebrows to the hairline while swallowing the mouth’s saliva (Jin-Ye). Persisting in these methods for a year will enable one to see as clearly at night as in daylight—though the details of practice must be kept secret.

The small acupoint behind the eyebrows is a crucial juncture for preserving the eyes’ vitality; the cheekbone area beneath the eyes (Jueming Baoshi, "Brightening and Preserving the Chamber") is key to reversing aging; and rotating the ears is part of the Caiming Ying technique ("Gathering Radiance and Illumination"), which unblocks Qi and blood while eliminating wrinkles. These methods are daily secrets practiced by Zhenren (Perfected Ones, realized adepts). Through diligent cultivation, one may attain their clarity of vision and insight, perceiving all directions with luminous awareness.

This passage expounds Daoist cultivation methods for preserving vision and hearing while strengthening the brain and hair. Human aging typically begins with the deterioration of eyes and ears—the appearance of wrinkles around the eyes being the first sign of decline.

The practice involves massaging the forehead with both hands while visualizing an inner "red infant" (chizi, representing primordial Qi) within the body and imagining the radiant light of the sun and moon. This technique, called "paying homage to the Three Origins" (shou chao sanyuan), fortifies the brain and nourishes the hair. Following this, one should massage the head from all directions with both hands, combing through the hair repeatedly—the more frequently, the better—to stimulate blood circulation and prevent the stagnation of wind-dampness.

After completing the massage, press around the eye sockets eighteen times with the fingers. Consistent practice enhances eyesight and may even lead to the perception of divine beings (a sign of advanced spiritual attainment in Daoism). The scripture emphasizes diligent practice, ideally keeping the hands frequently in contact with the face. To properly undertake this method, one must make an oath with gold (a Daoist ritual symbolizing sincerity, where the amount reflects the practitioner’s devotion), as these teachings are not casually transmitted.

The method transmitted by Lady Ziwei (a Daoist immortal) further includes: upon waking each night, tapping the teeth nine times, swallowing saliva nine times, then massaging around the nose while silently reciting an incantation. The incantation essentially invokes divine assistance to clarify vision and hearing, pacify the hun and po (the Daoist division of the soul’s seven earthly and three celestial aspects), stabilize the five viscera, and ultimately attain communion with the numinous. These techniques originate from the Scripture of the Most High Treasure Spirit (Taishang Bao Shen Jing), originally reserved for genuine adepts rather than casually disclosed.

Note: The "red infant" (chizi) refers to the body’s innate primordial Qi; the "Three Origins" (sanyuan) denote the upper, middle, and lower Dantian (energy centers); and the "seven po and three hun" reflect Daoist cosmology’s division of the soul. These practices require sincere devotion and proper ritual observance—they are not mere physical exercises.

This passage records health cultivation methods transmitted by several Daoist immortals, focusing on daily practices to maintain sharp senses and healthy hair.

Lady Ziwei (a female immortal) advises combing the hair multiple times to promote blood-Qi circulation and dispel wind-dampness. Combs should be rotated and replaced regularly, and the technique can even be performed without fully loosening the hair. This is a method of maintaining head health through daily care.

The Taiji Lü Jing (a Daoist scripture) states that when combing, one should face the auspicious direction of Wangdi (the "Kingly Earth"). While combing, silently recite the incantation: "The Mysterious Radiance of the Muddy Pellet (Niwan, the crown acupuncture point) preserves essence eternally. The left conceals the moon, the right hides the sun. The Six Harmonies purified, a hundred spirits are nourished." After reciting, swallow saliva three times. Long-term practice prevents hair loss and promotes lush growth. Comb frequently but avoid irritating the scalp—another person may assist to ensure smooth blood flow and strong roots. This hair-care secret was transmitted by Immortal An Jiuhua.

The text also notes that if a Daoist practitioner experiences hearing loss, it often results from excessive cultivation of the Yellow and Red Qi (a specific practice) and must be addressed with caution. Though seemingly simple, these methods are supreme cultivation techniques recorded in the Taishang Bao Shen Jing (an essential Daoist classic). They sharpen hearing and vision, enhance memory, and bestow a rosy, childlike complexion—daily marvels of perfected beings (Zhenren).

A postscript dates this teaching to the night of the 23rd day of the sixth lunar month in the third year of Xingning (365 CE), recorded by Yang Xi (a central figure in the Shangqing lineage). Many practitioners at the time suffered from dulled senses and requested this method, prompting the immortals' revelation that night. It mentions that the Chief Officer (referring to Xu Mi), past sixty, showed declining hearing and sight—a detail Yang Xi discreetly attributed to general need rather than naming him directly.

This scripture records the essential cultivation methods transmitted by Lady Ziwei (Purple Tenuity) along with two related stories.

Lady Ziwei explains that during practice, one should "wear the flowery canopy" (referring to the heavenly court between the eyebrows), harmonize the Qi (vital energy) of celestial innocence between the brows, and press the "mountain source" acupoint (the depression above the philtrum). The flowery canopy, also called the Flowery Court, lies beneath the eyebrows and serves as the passage for opening the celestial eye. Celestial innocence, located between the eyebrows, is the key to guiding spiritual Qi. Every morning, noon, and evening, one should swallow saliva twenty-seven times while swiftly pressing these acupoints with the fingers the same number of times. This is a daily cultivation method for opening spiritual awareness, enhancing vision, and dispelling evil influences. While pressing, recite the incantation:

"Opening the heavenly court grants me long life,

Seeing clearly for ten thousand miles,

Reversing age to return to youth,

Expelling ghosts and subduing demons,

Summoning all numinous beings,

Ascending to the immortal realms to shine with the sun,

Earning a place among the ranks of the immortals."

The text recounts two stories: First, during the reign of King Zhuang of Chu in the Spring and Autumn period, a market official named Song Laizi repeatedly encountered an old beggar who sang cultivation verses daily. Only Laizi recognized him as an immortal and followed him for thirteen years before receiving immortal teachings. The beggar turned out to be the Western Peak Perfected Lord Feng Yanshou, a historian from the reign of King Xuan of Zhou. Second, it mentions Lady Wang of Cloudy Forests emphasizing that cultivating immortality requires prioritizing the nourishment of the eyes and ears while abstaining from lustful distractions.

Note: The "celestial horse" refers to the palm, and the "mountain source" denotes the philtrum—both crucial points in cultivation. These methods belong to the Shangqing (Highest Clarity) tradition of visualization and inner refinement, combining acupressure with focused meditation to achieve longevity and transcendence.

Blurred vision stems from excessive worry, while impaired hearing arises from chaotic thoughts. Both afflictions originate within the mind before manifesting in the external senses. Though improvement is readily attainable, sustained cultivation proves remarkably challenging.

To attain the state of comprehending heaven-earth and perceiving spirits, one must first purify the heart-mind, sever distracting thoughts, and abstain from indulgent behavior. The practice method is as follows: Before nightly rest, face eastward. Press the orbital ridges with the fleshy base of both thumbs while covering the ears with palms, then interlock hands behind the neck. Repeat this twenty-seven times. At this stage, three qi (vital energy) colors—purple, azure, and crimson—will manifest in the visual field, representing the "Three Primordial Mists" nourishing the eyes from within. Simultaneously recite silently the incantation: "Pupils bathed in triple mists... ranked among supreme truth" (forty-eight characters total). Upon completion, swallow saliva fifty times before reopening the eyes. This method isn't restricted to evenings—it may be practiced while seated or walking. After approximately one year, hearing and vision sharpen remarkably; prolonged cultivation enables seeing a thousand li and hearing the faintest sounds. This advanced immortality technique yields benefits far beyond sensory enhancement.

Practitioners should maintain discretion, avoiding ostentation. Within the Supreme Laozi's palace circulates a verse: "Grasping eightfold mist-qi... numinous awareness flows spontaneously"—the essential formula for sensory cultivation. This hymn originates from the Jade Scripture of Supreme Quadruple Illumination, a secret method treasured by the Canglang Abbot Immortal. Transmission requires oath-sealing with azure gold as ritual pledge (as Lady Righteous Heroine instructed Chief Secretary). Specifically, prepare twenty chi of cyan silk and two pairs of golden rings as covenant tokens (per the Threefold Origin Catalog in Quadruple Illumination Scripture).

Through breath-suspension and quiescent cultivation, even ghosts and demons develop reverence, while merit officers (Daoist guardian deities) manifest for dialogue—though such attainment demands prolonged dedicated practice.

On the second day of the seventh month, the Lady of Southern Peak (a revered Daoist deity) taught: When burning incense, do not look back, as this may disrupt the true Qi (innate vital energy) within the body and invite the intrusion of malevolent energies. Before entering a meditation chamber, one should first have attendants announce one's presence to the deities.

While eating, avoid discussing matters of death. When bathing, visualize the Six Ding Divine Generals (Daoist guardian deities), as this helps fulfill one's wishes. When combing hair, face an auspicious direction and silently recite the incantation: "The Muddy Pellet Palace (a cranial acupoint) radiates mysterious light, preserving the essence and vitality. The moon is hidden on the right, the sun on the left. The six directions are purified through cultivation, and all spirits receive blessings." After reciting, swallow saliva three times.

The Zhengyi Ping Jing (Orthodox Unity Scripture) records: When performing breath-holding rituals and quiet cultivation, one can make a hundred ghosts tremble in fear. At this time, the Merit Officials (divine messengers) and the Dragon-Tiger Lords (guardian deities) may appear and converse with you. However, this requires long-term, dedicated practice to achieve.

It is also said: When entering a meditation chamber, step in with the right foot first. When moving forward or backward, align the left foot with the right before proceeding normally. This ensures that the attendants' reports smoothly reach the celestial court.

Additionally: While eating, avoid discussing death and do not expose food, lest it attract malevolent energies. Bathe frequently, especially on the Jiazi Day (an important Daoist date). Even if it is not a Jiazi Day, one must still bathe on the first day of each month. The efficacy of bathing lies not in frequency but in sincerity. By cleansing the body of impurities, true Qi naturally enters.

The Lord of Eastern Qing, Director of Destiny (a Daoist immortal), warned: When taking immortal elixirs, face the direction of one's birth sign. After taking the medicine, do not speak of funerals or inauspicious matters, as this damages the fetal origin (innate vital energy), rendering the medicine ineffective.

The Taishang Jiubian Shihua Yixin Jing (Scripture of the Supreme Nine Transformations and Ten Changes for Renewal) states: If one encounters defilement or inauspicious events, immediately purify the body, change clothes, and maintain physical and mental clarity.

The Zhengao records two types of Daoist purification and worship rituals.

Regarding the method of ritual purification and bathing: Prepare ten liang of bamboo leaves and four liang of white peach tree bark, then boil them in one hu and two dou (approximately 120 liters) of clear water once. Once the water cools to a moderate temperature, use it to bathe—this can eliminate all forms of defilement. This method not only purifies the body but also prevents joint pain and skin irritation caused by dampness. Because bamboo, being hollow and naturally pure, symbolizes purity, and peach wood has long been believed to have the power to ward off evil, these two ingredients cleanse the body of impurities. When celestial immortals descend to the mortal world and return to the heavens, they often use this water for purification. Compared to other talismanic waters (fulu) and incantations in the world, this formula is the most efficacious. However, note that this water is suitable for bathing but not for washing the hair. It is especially appropriate for those cultivating the shijie (corpse liberation) method of transcendence—indeed, its efficacy is profound.

This method was transmitted by Lady Wang of the Purple Tenuity (Ziwei Wang Furen), a Daoist female immortal, and recorded by the Chief Secretary (zhangshi, an official title held by Tao Hongjing).

Concerning the ritual for worshiping the Three Primordial Ladies of the Great Simplicity (Taisu Sanyuan Jun), who govern the celestial realm of the Great Simplicity: Practitioners of scriptures such as the Hidden Book of the Great Elixir (Taidan Yinshu) and Cavern Chamber of the Three Primordials (Sanyuan Dongfang) must kneel and bow northward in a quiet chamber at midnight on specific dates. The dates follow a descending sequence each month (the ninth day of the first month, the eighth day of the second month… the first day of the ninth month), then shift to the tenth, eleventh, and twelfth days starting from the tenth month. During the ritual, one must bow six times, then kowtow and recite: "Your disciple [name], on this auspicious hour when the ninefold gates of heaven open, beseeches the Jade Emperor and True Lord of the upper realms for longevity. May I ride the chariot of yellow dawn, harness the dragon-drawn carriage to ascend to the Purple Court, command the myriad spirits, and receive the protection of the Four Luminaries." The entire process must be conducted in secrecy.

Additionally, the worship days for the Jade Dawn Lord of the Great Dao (Taishang Dadao Yuchen Jun) fall on specific dates such as the fourth day of the first month and the eighth day of the second month. This section was recorded by the subordinate officials (yuan, referring to Tao Hongjing’s staff), showing that different celestial beings have corresponding systems of ritual timing.

This text records several important Daoist cultivation dates and methods:

On the special days of the 7th day of the 7th month, 8th day of the 8th month, 9th day of the 9th month, 5th day of the 10th month, 3rd day of the 11th month, and 12th day of the 12th month in the lunar calendar, practitioners may ascend to the Jade Firmament Jeweled Chamber (a Daoist celestial structure) to gaze upon the four directions. Those with aspirations for distant spiritual journeys should face north at sunrise on these days and perform two grand bows. Alternatively, one may state their cultivation vows in a quiet chamber, then swallow saliva thirty-six times to complete the practice. This method was recorded by the Chief Minister (Tao Hongjing's official title).

The Azure Lad of the Eastern Sea (an immortal of the East) often ascends the Eastern Flower Terrace of Fangzhu on dingmao days (the 4th celestial stem with the 4th earthly branch). Practitioners may perform two bows toward the sun at sunrise on this day to absorb solar essence (sunlight energy). This supplementary note was added by the Assistant (Tao Hongjing's aide).

The three cultivation methods transmitted by the Purple Void Primordial Lord (an important female immortal of the Shangqing tradition) all belong to ancient hidden audience techniques rarely seen in the world. They were passed down by the Southern Perfected (Wei Huacun) to the Chief Minister for practice. These three records were originally noted jointly by the Chief Minister and his Assistant on a single sheet.

On the nights of the 2nd day of the 2nd month, 3rd day of the 3rd month, 8th day of the 8th month, 9th day of the 9th month, and 10th day of the 10th month, practitioners should contemplate the secret formulas of the grotto heavens in their chambers, maintaining solitary vigil without sleep. On these nights, the Scripture-Guarding Jade Maidens and the Supreme Ultimate Canon Guardians (protective deities) will observe from the void. Maintain incense burning throughout the night while practicing seated meditation, contemplation, scripture reading or recitation with undivided attention. This marks the crucial beginning of practicing grotto formulas - sustained long-term practice yields superior results.

Frequent nightmares may indicate three possible causes: 1) disturbances by corporeal specters, 2) trials by mental demons, or 3) invasions by corpse thieves. The remedy is: upon waking, press the philtrum (renzhong acupoint) fourteen times with the left hand, click the teeth fourteen times, and silently recite: "The Great Grotto's True Mystery refines and transforms the three Hun souls. Let the first Hun swiftly guard the seven Po souls, the second Hun swiftly guard the Muddy Pellet (upper Dantian), and the third Hun follow the Shen's command. I report to the Three Primordial Lords of the Supreme: just now the seven Po's wandering corpse caused this ominous dream..." Simultaneously summon the Peach Health Life-Protecting Spirit to petition the Imperial Lord and request the Five Elders and Nine Perfected to guard the entire body.

This passage details Daoist cultivation methods concerning dream interpretation and the use of talismanic charms (fulu). When practitioners encounter auspicious dreams, upon waking they should massage their eyes fourteen times, lightly tap their teeth fourteen times, while silently reciting the incantation: "Supreme divine beings, Three Sovereigns' elixir essence (Dan yuan zhi qi), illuminate my heart palace with clarity. May auspicious omens reveal truth, my three ethereal souls (sanhun) grow serene, the Celestial Sovereign bestow true scriptures, all wishes be fulfilled, ascending to Shangqing (Highest Clarity) paradise, eternally meeting the Jade Perfected Immortals in the Purple Court." This secret method from the Great Cavern Scripture (Tai dong zhen jing) is specifically transmitted to novice Daoist practitioners.

Regarding talismanic practice, the text records the specific usage of the "Heart-Opening Talisman": On an auspicious morning while facing east, the practitioner must inscribe the charm with cinnabar, then respectfully bow before ingesting it. Simultaneously recite the invocation: "May the deities of my five viscera open my heart's passage, sever external disturbances, consolidate my three souls to gather essence (jing), steadfastly guard my elixir heart (dan xin), shielding me from visceral disturbances." After completing the ritual gestures, ingest the talisman followed by swallowing saliva five times and tapping teeth five times—the entire process must be conducted discreetly. If no auspicious day is available, practitioners may alternatively choose the 1st, 15th, or 27th day of each lunar month. Consistent practice for one year yields discernible effects.

Finally, the text mentions the cultivation method from the Supreme Mingtang Mysterious Perfection Scripture (Tai shang ming tang xuan zhen shang jing) transmitted by Dongqing Siming (an important Daoist deity): Practitioners must maintain purification fasts (zhai jie) and abstain from grains (bigu). During daytime, visualize the sun in the mouth—appearing as a ring-sized crimson disk with nine purple rays. At night, visualize the moon in the mouth as a yellow orb. This sun-moon contemplation method (cun si) enables practitioners to commune with heaven-and-earth's essential energies.

This scripture records two important methods of cunsi (visualization and contemplation techniques in Daoist practice). The first method comes from the Xuanzhen Jing (Scripture of Mysterious Truth): Practitioners should visualize ten beams of white light at their throat, then swallow the saliva transformed from these radiances. This should be practiced regularly in secret. When not engaged in dedicated cultivation, one may visualize the sun and moon pausing at the mingtang (the acupoint between the eyebrows)—with the sun on the left and the moon on the right—allowing their light to connect with the Qi of the pupils (tongzi). This practice regulates Jing (essence) and Qi (vital energy), harmonizes the Shen (spirit), and summons the protection of the Six Ding Divine Generals (Daoist guardian deities) and celestial soldiers—a superior cultivation method.

The text mentions that Ji Wei (a practitioner’s name) observed a strict three-year vegetarian fast and cultivated with unwavering sincerity before attaining the state of divine light illuminating his body, after which he received the true transmission. Though the principles of this Xuanzhen method are concise, they must be guarded carefully. If a practitioner feels fear while walking at night or lying alone, they may visualize the sun and moon returning to the mingtang—this swiftly dispels malevolent influences, making it particularly useful for mountain hermits.

The second method, recorded in the Taishang Xiaomo Jing (Scripture of the Supreme Demon-Dispelling), involves visualizing the sun entering the heart through the mouth at midnight on the 5th, 15th, 25th, and 29th days of each lunar month, merging the heart’s light with solar radiance. Practitioners will feel warmth in the chest and a glow of rosy light; at this point, they should recite the incantation "Daming yujing..." and swallow saliva nine times. Prolonged practice sharpens hearing and vision, unblocks the meridians, bestows a jade-like complexion, and causes the body to emit golden light. After fifteen years of continuous cultivation, the Great One (Taishang) dispatches a jeweled chariot to escort the practitioner to ascension. In truth, the practice need not be confined to specific dates and can be performed regularly.

Finally, the text mentions the method of the Eastern Florescence Immortal (Donghua Zhenren), who ingested the essences of the sun and moon—a superior practice. All these methods require first taking a sacred oath before practice. Only through long-term dedication can one comprehend the higher "Jade Pendant and Golden Chime" (Yupei Jindang) path of the Dao.

This passage primarily discusses two matters: Daoist cultivation methods and the legendary introduction of Buddhism to China.

First, it explains Daoist cultivation techniques, stating that men should cultivate solar energy (sun imagery) while women should cultivate lunar energy (moon imagery). Daily practice of these methods can sharpen one's hearing and vision, revitalize the five viscera and six bowels, refine the hun and po souls, pacify the six bowels (referring to the gallbladder, stomach, large intestine, small intestine, bladder, and triple burner), ultimately achieving the state of immortality. The described cultivation methods can be represented through circular diagrams symbolizing the sun and moon.

The narrative then shifts to the legend of Buddhism's introduction during Emperor Ming of Han's reign. The emperor dreamed of a sixteen-foot divine being with a halo behind its head flying before his palace hall. Upon consulting his ministers, Fu Yi explained that in Tianzhu (ancient India) there was an enlightened being called Buddha who could fly and emit light. Emperor Ming consequently dispatched Zhang Qian, Qin Jing, and twelve others to the Kushan Empire to retrieve Buddhist scriptures, resulting in the famous Sutra in Forty-Two Sections. Later, the White Horse Temple (China's first Buddhist monastery) was built outside Luoyang's western gate, where Buddha images and depictions of Hariti (the鬼子母 or "demon mother") were painted at the Qingliang Terrace in the Southern Palace. During this prosperous era when surrounding nations submitted to Han authority, Buddhism thus entered China.

Annotations clarify several details: the Zhang Qian mentioned might share the name but isn't the Western Han dynasty explorer; White Horse Temple remains China's earliest Buddhist monastery; "寿陵" refers to pre-built imperial tombs rather than formal names. The passage concludes by noting these accounts generally align with secular historical records, though certain details require further verification.

Fangzhu (a celestial realm in Daoist mythology) is a vast mountainous region spanning 1,300 li on each side, with a total perimeter of 5,200 li. This towering domain reaches 9,000 zhang into the clouds, featuring the perpetually radiant Mount Taisan and the Moonlit Heights - each covering 400 li in circumference. While its landscapes resemble the human world, the vegetation here is more luxuriant, bearing extraordinarily vibrant fruits. The entire area grows immortality-granting herbs and sweet celestial springs - drinking these confers eternal life.

On Eastern Florescence Mountain stands the palace of the Azure Lord (Qingjun, a Daoist immortal), covering 200 li where celestial immortals (Tianxian) and perfected beings (Shangzhen) reside. Constructed with blended treasures like gold, jade, and qiongyao gems, the palace radiates splendor. Nearby stands Mysterious Cold Mountain, housing an outer palace complex spanning another 200 li.

East and west of main Fangzhu lie two minor Fangzhu realms, each 3,000 li from the primary domain. These smaller realms measure 300 li per side (1,200 li perimeter), each containing traveling palaces of the Azure Lord inhabited by middle-ranking immortals and spiritual creatures. Geographically, main Fangzhu lies southeast of Kuaiji, while the minor Fangzhu are 70,000 li from Kuaiji's coastline. Looking northeast, one can see the Sun Valley's Jianmu region six thousand li beyond Fangzhu.

The western minor Fangzhu hosts many Buddhist-Daoist practitioners. They build pagodas (Futu) adorned with gold and jade, some towering 100 zhang with dozens of tiers. The inhabitants all practice filial piety while enjoying immortality through consuming deathless herbs. They cultivate the essence of the Five Stars (Wuxing) and chant the Xia Guizang Jing scripture to attain flight. Though following Buddhist-Daoist practices, they don't shave heads like monks - the world calls them "True Bodhisattva Households."

The eastern minor Fangzhu overflows with rare treasures: White Jade Wine, Golden Nectar, and other celestial brews. Here the Azure Lord stores heaven-and-earth's precious objects. Many immortals consume deathless herbs and drink divine wines until their bodies glow like gold and jade. They often play the Nine-Spirit Xiao flute for amusement - its sound carries forty li. This immortal flute possesses thirty-six tone holes.

This scripture describes several Daoist cultivation methods, primarily focusing on practices for absorbing the essence of the sun and moon. It first introduces the Great Fangzhu Palace as the abode of Qingjun (a high-ranking Daoist immortal), where only accomplished adepts reside, including the Grand Ministers of the Supreme Ultimate (Taiji), the Directors of Fate (Sisi), and other celestial officials. Notably mentioned are immortals like Huoshan Chicheng, the Lady of Southern Peak (Nanyue Furen), Li Zhongfu, and Han Zhong, each guarding different directions.

Two main cultivation methods are detailed: The first is the "Method of Ingesting Solar Radiance" (furi mang fa). Practitioners visualize a red sun the size of a copper coin in their heart, imagining nine beams of light ascending from the heart to the throat, passing through the teeth before returning to the stomach. This visualization is repeated until clear images of the heart and stomach appear, followed by exhaling and swallowing saliva thirty-nine times. Performed three times daily for one year dispels illness, five years makes the body luminous, and eighteen years leads to attainment of the Dao—even achieving the state of "casting no shadow under sunlight" while repelling all malicious spirits.

The second is the "Method of Ingesting Lunar Essence" (fuyue hua fa), practiced at night. Here, ten white moonbeams are visualized descending from the brain through the throat (without passing the teeth) into the stomach. Both methods originate from the Scripture of Great Wisdom (Da Zhihui Jing), promising enduring peace through sustained practice.

The Lady of Southern Peak emphasizes that this "sun-in-heart, moon-in-muddy-pellet (crown)" method is simple and sustainable, unlikely to be abandoned midway. It eradicates the Three Corpses (sanshi, parasitic energies hindering cultivation), cures all ailments, subdues evil influences, and refines the hun (ethereal soul) while restraining the po (corporeal soul). With solar and lunar radiance perpetually illuminating the body, malevolent spirits find no hiding place. Qingjun himself practiced this method long-term and now transmits it to destined practitioners. These techniques may be combined with other sun-moon absorption methods from the Precious Scripture (Baoshu) for enhanced effects—immortals typically perform them multiple times daily.

This passage primarily explains methods and precautions for Daoist cultivation, divided into several sections:

Xi Cheng Wang Jun (a Daoist immortal) instructed Yang Jun (a practitioner) that pursuing the Dao requires the single-minded focus of an archer aiming at a target - only with undivided determination can one achieve the goal. When retreating to deep mountains for practice, one must maintain unwavering faith without hesitation to attain the true Dao.

Regarding cultivation methods: Practicing according to the Jade Mysterious Superior Method for one year yields remarkable results, requiring diligent persistence without doubt. The Taiji (Supreme Ultimate) Zhenren (Perfected Being) said that reciting the Dao De Jing ten thousand times will summon an immortal carriage to guide the practitioner. If the carriage doesn't arrive after ten thousand recitations, continue with two additional readings per month until the immortal escort appears.

Shan Shiyuan (a cultivator) learned a method from Master Meng: reciting the Huangting Neijing Jing (Inner Scripture of the Yellow Court) once before sleep each night to refine the hun and po (ethereal and corporeal souls). Persisting for twenty-one years leads to immortality. Lady Jiang of Northern Peak added that reciting this scripture also prevents illness and represents the path to longevity, with three to four nightly recitations yielding better results.

Regarding the essential method of visualizing the Five Stars (a Daoist practice contemplating the planets representing the Five Phases - Wood, Fire, Earth, Metal, Water): One should follow the Eightfold Pure Method, beginning visualization with the Sovereign Star. The optimal time is when qi (vital energy) is most vigorous. If the Sovereign Star doesn't appear first, don't begin visualization. The key lies in sincere resonance - complete visual clarity of all five stars isn't necessary. The method transmitted by Qingling Jun (Lord of Pure Numen) involves feeling as if actually seeing the five stars descending with radiance, then sequentially visualizing and swallowing each star's light. Finally, one should swallow the combined light of all five stars together.

This scripture passage elucidates several Daoist cultivation methods and explains related technical terms.

Regarding the practice of visualizing the Five Planets (Metal, Wood, Water, Fire and Earth), the text clarifies that when employing the "sudden visualization method" (dun cun), practitioners need not follow the conventional approach of visualizing beneath actual celestial configurations, as this constitutes an independent cultivation technique.

On the night of the first day of the sixth lunar month, the Qingling Perfected Being (likely a scribal error for "Qingling Perfected Being") transmitted a method called "The Golden Tower Sage Lord's Method for Gathering and Ingesting Flying Roots." This technique includes a sixteen-character mantra: "Sun-Soul Pearl Radiance, Concealed Green Reflections, Returning Rosy Glow, Crimson Youth, Mysterious Flames, Whirling Images." Tradition holds this was originally transmitted by the Heavenly Emperor of the Great Tenuity, also known as the "Scripture of the Crimson Elixir's Golden Essence and Stony Scenery's Water Mother Jade Womb." The Right Heroine Perfected Being explained that these characters describe solar potency as manifestations of divine power.

The passage quotes several lines from the "Great Cavern Scripture" (Dadong Zhenjing) depicting cultivation visions of purple clouds and circular radiance. It notes that foreign lands call the sun "Zhuoyao Luo," while immortals from the Fangzhu paradise refer to it as "Round Radiance Luo." Dreaming of "Zhuoyao Luo" indicates solar resonance, while human figures appearing in purple clouds represent the Palace of the Embryo deities (internal body spirits) - both being experiences within the cultivation of Mysterious Truth. The solar virtue (De) can bestow longevity, while being enveloped in purple clouds pacifies the ethereal and earthly souls (hun and po), initiating physical health and mental tranquility.

The text concludes by mentioning how the Right Heroine Perfected Being annotated the "Great Cavern Scripture" to interpret dreams of "Zhuoyao Luo," though the specific dream content remains undocumented.