《雲笈七籤》Vol. 9

Commentary on the Jing of the Wondrous Classic of the Lang Books of the Great Empyrean

The Jing of the Wondrous Classic of the Lang Books of the Great Empyrean says: The Nine Kings of the Nine Heavens are the root of the myriad Qi (vital energy) and the ancestors of all the emperors. They are the source of the essence of the Nine Qi. Before Heaven and Earth had congealed, and before the sun, moon, and stars had appeared, the Nine Kings came into being spontaneously within the empty, undifferentiated chaos. After nine Yellow Kalpas—vast cycles in the evolution of Heaven and Earth—the Nine Qi divided, each governing its own realm. Thus Heaven and Earth, the sun and moon, and the stars were established and came into view.

Thereafter, the myriad Qi flowed and evolved, coalescing into the Dao (the Way) and the True. The Primordial High Sovereign and the Most High Jade Void were both born in the First Heaven. The thirty-nine Imperial Lords and twenty-four Perfected Ones also appeared from this source, and then established palaces, administrative offices, and ranks. The precious scriptures of the High Sovereign are naturally formed texts that record the Way of long life and the methods of immortality. The talismanic writings and jade instructions likewise derive from the Kings of the Nine Heavens and have been transmitted through the generations by the Perfected Ones.

When the Three and Five altered the course of destiny and the time of the Nine Spirits arrived, the Later Sage, the Lord of the Nine Mysteries—an exalted Daoist deity—examined and traced the origins of the scriptures through nine trillion, nine hundred billion kalpas. Because the standards in the High Sovereign’s canonical works often differed, the Lord, on the first day of the ninth month in the first year of the Middle Sovereign, at the Upper Palace of the Golden Gate in the Jade-Heaven’s Qiong Chamber, ordered the Eastern Florescent Green Palace to search out ancient and modern precedents, collate the old texts, and compile numinous writings. The resulting collection of three hundred volumes of precious scriptures was entrusted to the High Minister, Lord Green Lad, to be transmitted to later generations of Dao seekers and to those whose names are entered in the Jade Register and who are able to accord with the True Dao.

Commentary on the Yellow Book of the Great Subtlety

The Yellow Book of the Great Subtlety consists of eight volumes. Its essential instructions for practice are contained in documents composed by the Mysterious Mother of the Nine Heavens. Those texts endured through ages and kalpas in the Empty Womb—the void chaos before Heaven and Earth took shape—and came into being spontaneously.

During the middle years of the Great Sovereign, the titles Dongzhen, Jinzhen, Jade Radiance, and the Eight Radiant Flying Scriptures came into use. The Heavenly King of Primordial Beginning called it the Eight Radiant Flying Scriptures; the Great Perfected One, Broadly Generative, called it the Upper Scripture of the Eight Plain Texts; and the Green Perfected Youth called it the Seven Primordial Powers of the Unfurling Descent. The Lord of the Great Dao called it “the hidden writings, jade instructions, and golden chapters.”

Commentary on the Secret Characters of the Most High’s Golden Book

The Secret Characters of the Golden Book arose from purple Qi in the Vast Cavern of the Great Nonbeing—the chaotic void before Heaven and Earth were divided. Refined from the Qi of the scripture, its radiance shines like the sun and moon, dispels every kind of evil darkness, and flies through the empty mystery.

The Most High issued a command to bestow it upon the Heavenly Lords. The Green Perfected Youth received the command and studied the book, then transmitted it to the Perfected One of the Supreme Ultimate, the Clear Void…

The secret methods treasured by Perfected Ones such as Red Pine of Southern Mountain and Liu Zixian were guarded with great strictness. Anyone who received them was forbidden to reveal them.

An Explanation of the Supreme High Emperor’s Jade Register for Settling the People’s Names and Establishing the True

Anyone who wishes to settle the mind and spirit should receive the Supreme Emperor’s Register of the People’s Names and Establishing the True, a Daoist register for entering one’s name in the immortal rolls and establishing one’s true name. This register is of the utmost importance and is a prerequisite for study and practice. Only once the mind and spirit have been settled can one’s name be established in the immortal rolls; the establishment of an immortal name depends on this register. It is a register worn by the Master of Orthodox Unity of the Three Heavens. It is used to establish the rolls of those who have attained the Dao and become immortals, and to report their names to the Jade Emperor and the thirty-nine Perfected Ones.

The Lord of the Azure Lad asked the Lord of the Dao Above: “There are many liturgies and methods for governing the mind and spirit and entering the Great Dao. Each has its subtle wonders, and each is said to be important. For those destined to cultivate the Dao, I still do not know what is most essential and effective at this moment.”

The Supreme One replied: “Although the principles of cultivating the Dao are many, the most essential method is to remain mindful of shame. Whenever a thought arises, whenever you raise your eyes to look, turn your body, or settle yourself, be mindful of shame, never forgetting it even for a moment. In this way, the mind and spirit can be settled; once they are settled, you can enter the Great Dao. This is the most essential method.”

The Lord of the Azure Lad asked: “What should one feel ashamed of in order to enter the Great Dao?”

The Supreme One said: “Within the heart are divine illumination and spiritual awareness. This awareness knows that the Great Dao is precious. The Dao is precious because it is Wuwei (non-action), yet I am active in everything I do. Activity brings entanglements, while my aspiration is toward non-action. Non-action has no entanglements, but for now I have not yet attained it. If I force myself to advance, my progress is slow, and I also take on entanglements. Therefore, I should gradually come to feel shame over this and keep that feeling in my heart.

“I should also remember that the life I received came from my parents. They worked hard to raise me and bore many hardships, and so I was able to grow up. Yet I have not studied the Dao deeply and possess no wondrous arts or extraordinary abilities. I cannot extend my parents’ years or make them immortal, nor can I enable them to become immortals alongside me. This wish remains unfulfilled. I have also failed to serve them wholeheartedly; instead, in public and private affairs I have made mistakes that cause them worry and distress. My own practice lacks focus, and I have neglected my daily exercises and allowed my progress to falter. For this I should remain mindful of shame.

“My parents cared for me and worried about me. They took me to seek a teacher and pursue learning, hoping that I would increase my wisdom, become attuned to the divine, seek the path to becoming an immortal and sage, and become a seed of the Dao. My teacher, too, constantly urged me on and tried to guide me, sometimes encouraging me and sometimes pressing me forward. With kindness, my teacher instructed and welcomed me, tempered and refined me, and gave me opportunities to act. Yet I have indulged my own will and disobeyed my teacher’s instructions. Sometimes, when success was within reach, I gave up halfway; sometimes I turned from the true path and strayed into error. I have even attacked my teacher and fellow students, betrayed the Dao, and damaged the scriptures. In this way I bring punishment upon my elders and invite calamity and death upon myself. Disaster is about to strike, yet I do not know to correct my faults. Sometimes I do not even wake up to what I have done and believe that I acted rightly. Only after suffering do I regret it, when it is already too late to undo the harm. For this I should remain mindful of shame.

“Moreover, the ruler praises people of virtue and seeks out the worthy. He investigates those of good character, recommends their clans and communities, and promotes them…” The original text ends here, incomplete.

Gathering around people of the same kind, enjoying rank and salary, receiving generous treatment, and sharing close ties through banquets and visits, they still fail to give their utmost or serve loyally. They proclaim the teachings of the sages, yet covet wealth and honor and admire power. Outwardly obedient, they seek advancement through flattery and ingratiation. They push aside upright and able people, envy and harm those who surpass them, make enemies, and bring disaster, theft, and poisoning upon themselves. Yet they do not know how to escape, and may even bring trouble upon their relatives and friends. Such people gradually feel ashamed, but cannot free themselves from that shame.

Others revere the Great Dao and do not forget their duty to their parents: they honor their parents and remain loyal to their ruler. Yet because of obstacles and sins carried over from former lives, they are beset by illness. In public and private affairs, they are repeatedly drawn into disputes and slander; at times they are embroiled without cause in fights and lawsuits, or even suffer imprisonment. Some are diligent, cautious, honest, and forthright, unlike those around them, yet incur their ruler’s dislike and the resentment of many evil people. Others serve their teachers and elders and respect their friends, but in their dealings with others, they are repeatedly attacked, intimidated, and maligned by vicious people and demons, in both body and mind.

Some do good and reap evil in return; they give away money and make enemies because of it. They treat others with due respect but are taken for flatterers; they devote themselves to their work but are judged deceitful. Some build halls and lodgings, restore and copy scriptures and images, yet though the buildings are complete, they cannot remain secure for long; though the scriptures are many, they have no time to read them. Public and private duties bind them, while wind and fire disasters sap their resolve. Illness, hunger, and cold follow one another. They forget what is fundamental and waste their time, while their lifelong aspirations remain unfulfilled. Once life is lost, they will pass in a daze into a dark and painful realm, beset by endless troubles, with no way to know when they may return.

Now I wish to help these people, but have not yet found the key. This fills me with shame, and for a long time I have been unable to set it aside. There is a spirit within the heart. If a sense of shame does not gradually arise, people will rush about in pursuit of things, restless and unsettled, unable ever to find peace. Peace comes from shame. Once a sense of shame is firmly established, it remains in the heart. With shame in one’s heart, one thinks of the Great Dao at every turn and does not forget to cultivate the Dao, never slackening, even for a moment. Then the spirit can settle within the heart. When the heart is at peace, sins and karmic burdens are dispelled; when they are dispelled, blessings arrive; when blessings arrive, one can become a perfected person and enter the Great Dao. Entry into the Great Dao begins with shame; through shame, one can enter the realm of the spirit.

The Green Youth (Qingtong), an immortal figure in Daoist legend, said, “I keep shame in my heart and will remember your teaching. Please tell me what shame looks like in one’s conduct.”

The Most High (Taishang), an honorific for the supreme deity in Daoism, said, “A good question, and one that strikes at the heart of the matter. Whatever has a body has a heart; whatever has a heart has affairs; affairs leave traces; traces take on forms; forms give rise to words; words establish rules; and rules have principles. Since there are principles, they can be explained. Those who cultivate the Dao discipline their inner heart, keeping shame within. The traces of shame appear in their outward conduct. They are as cautious as someone crossing a river in winter, and as alert as someone afraid the neighbors might notice. This is what it looks like. Caution…”

Speak with respect and care, not carelessly; eat and drink in moderation, without greed. Wear plain, clean clothes, and remain content with a simple dwelling, keeping to quietude. Treat everyone with respect. Do not humiliate others, and do not presume to outdo them at every turn, lest you invite jealousy and slander. Remain steadfast and trustworthy, guiding others through subtle influence. Keep your conduct and speech calm and restrained; cultivate yourself in secret and teach others. Learn to temper your brilliance and resolve disputes, and explain the Great Dao when the time is right. In a person’s engagement with the world and withdrawal from it, and in advancing or retreating as circumstances change, one should follow the opportunities that arise through the response of the spirits, each in its own way. These are all expressions of humility and self-restraint.

Commentary on the Supreme One’s Cangyuan Supreme Register

The Cangyuan Supreme Register is also known as the Taiping Inner Text, the Jade Mirror Precious Chapter, the Golden Diagram and Jade Letters, the Cave Talisman That Breaks Through Obstruction, the Precious Register of Mysterious Insight, the Classic of Human, Bird, and Mountain, and the Golden-Born Policy Text, among other names. It is a secret register cultivated by the Majestic Taiyi Fuming Yuchen Lord and kept in the Upper Palace of Plain Numina. Those who obtain and practice it can fly, dive beneath the waters, become invisible, and appear at will; they attain the rank of perfected beings.

Commentary on the Supreme One’s Taiping Jade Register

The Taiping Jade Register is a secret register cultivated by the Yuchen Lord and treasured by the divine envoys of the Five Emperors in the Chamber of Great Abundance, within the Upper Palace of Plain Numina. Those who obtain it can fly through the heavens and conceal their bodies by becoming invisible. Two Jade Boys and two Jade Maidens also attend them. Practicing it in secret brings results; divulging its hidden methods invites disaster. One must therefore exercise the utmost caution and keep in mind the precepts concerning one’s duties within the lineage.

Commentary on the Supreme One’s Divine Tiger Jade Talisman

Laojun said: The Divine Tiger Jade Talisman comes from the Parents of the Nine Heavens of Supreme Truth. The Venerable One of Supreme Truth transmitted it to the Youth of the Eastern Sea, and the True King of the Nine Heavens then passed it to the Supreme Lord of the Dao. The Supreme Lord of the Dao treasured the talisman, hiding it in a jade chamber within the Jade Palace of the Numinous Capital at Great Mound. He set giant beasts to guard it and poisonous dragons to protect it; seven thousand divine tigers stood arrayed in defense of the Jade Gate.

The Divine Tiger Jade Talisman takes the form of a divine tiger. Craftsmen made a golden tiger its frame, wisdom its mark, and the dispelling of demonic obstacles and the honoring of the source its purpose. Its meaning is profoundly mysterious, and its subtle workings cannot be fully described. The talismanic register records the secret names of heavenly demons and sometimes notes the inner names of the hundred spirits. Reciting its verses stirs a thousand kinds of numinous beings; chanting its chapters binds ten thousand kinds of demons and malign beings.

This talisman establishes the beginning of the orthodox law of the Three Heavens and is transmitted to the Heavenly Emperor Lord of Taiwei. With its power, he subdues the Six Heavens and cuts down the ten thousand spirits. It can also summon the spirits of mountains and seas, bind multitudes of numinous beings, subdue demonic obstacles, dispel trials, and set the Five Planets in motion. The talisman’s specific contents are given in this scripture.

On the first day of the seventh month in the Yichou year, the third year of the Xingning era of the Jin dynasty, the Perfected One of Tongbai transmitted it to …

Daoist Xu Yuanyou said: In the years Jiashen, Yihai, Renchen, and Guisi, on the first day of the ninth month, the first day of the seventh month, or the eighth day of the fourth month, a Daoist will appear. He will wear a seven-colored ritual robe and carry a nine-bend staff, its shape winding like nine curves. At times he will be near a sacred altar; at other times he will beg for alms among the people. Sometimes he will chant scriptural verses, and sometimes sing aloud. If you meet him, sincerely ask him about the Great Dao, and he will surely transmit to you the Divine Tiger’s Upper Talisman (Shenhu Fulu). The Perfected One of Mount Heng, the Supreme One, often sends him down into the human world on these days to observe the resolve of those who study the Dao.

Explanation of the Supreme One’s Golden Tiger Talisman

This talisman was originally inscribed in the Shangqing Jade Tablets of Wisdom. That text contains seventy thousand words, expounding numinous Daoist sounds and mysterious intentions in profound and difficult language. Some passages record the secret taboos of heavenly demons; others reveal the inner names of the myriad gods; still others use jade-like utterances to explain subtle and obscure doctrines.

Lord Wang of Xiaoyou copied this talisman from the text, together with instructions for using the inner writing of awe-inspiring spirits to subdue all numinous beings between Heaven and Earth. Together, they comprise only one hundred words. This incantation is exceedingly secret and is called the “Register of the Supreme Origin in the Tiger Writing of the Three Heavens.” Anyone who receives it must first observe purification for seventy days and prepare a golden tiger, jade gold, plain gold, and thirty feet of black silk, as pledges in a covenant with the Golden Perfected Ones. The recipient must also uphold the oath made with Heaven and Earth never to reveal it, and follow the clear statutes of the Four Extremities, the precepts governing the four directions and the heavenly realm. According to the rules, this talisman may be transmitted to only three people in seven hundred years. Its text appears in this scripture.

Explanation of the Supreme One’s Golden Chapter Tiger Talisman

The Heavenly Emperor of Taiwei transmitted this talisman to the Emperor Lord of the Golden Gate. The talisman is written in cinnabar on white silk, placed in a purple brocade pouch, and worn on the head. By carrying it when traveling, one can command all numinous beings between Heaven and Earth and win the reverence of the immortals. The Jade Flower attendants hold the cloth, the Heavenly Guards protect the wearer, and the spirits of the mountains bow and obey. After invoking the incantation of awe-inspiring spirits and the Jade Clarity chapter, one can slay the Nine Demons and a thousand monsters, annihilating their forms. This is a forbidden talisman of Shangqing and is not transmitted in the human world. Whoever obtains and wears it can ascend to Shangqing.

Explanation of the Supreme One’s Hidden Writing of the Inner Reality of the Jade Clarity Divine Tiger

The Lord of the Dao, the Supreme One, said: Li Shanyuan’s virtue accords with that of the Seven Sages, and he has become lord of the Golden Gate. From now on, he will pay homage to the Ten Heavens and govern the Mandate of Heaven and its countless beings; settle the Central Origin amid the mysterious workings of the hidden mechanism; and harmonize Yin-Yang in the unfathomable. He will also command and select the Perfected Ones, confer titles on rivers and summon the seas, govern life and death, wield the might of Heaven, destroy the Six Heavens, and impose the final judgment on the Three Officials of Heaven, Earth, and Water. These matters have already been explained through the Way of Wisdom and recorded in the Wisdom that Dispels Demons; they can be used to drive away …

The Divine Tiger Quelling Demons can destroy evil spirits. He then gives him a Divine Tiger True Talisman (a talisman used to drive away evil and protect the body) to help him.

This talisman is used to dispel impurity and avert calamity. Its precise wording appears in this scripture.

Commentary on the Supreme Scripture of the Three Primordial Heavens, Jade Register, and Pervasive Transmission

The High and Supreme Scripture of the Three Primordial Heavens’ Transmission is a true text of the Three Heavens of the Shangqing school, and a jade-register book kept by the Highest Perfected. It is divided into precious sections, including the “Chapter of Flying Through the Void,” the “Great Register of the Upper Origin for Inspecting Heaven,” the “Jade Text of the Lower Origin for Inspecting Earth,” and the “Book of the Middle Origin on Immortals and the Perfected.” The words in the book are engraved on golden-elixir tablets, placed in a pouch made of natural cloud brocade, sealed with the seal of the Three Primordial Treasure Spirits, and stored in the Palace of Great Being above the Nine Heavens. There are golden terraces, jade chambers, and nine winding elixir rooms there. The Upper Origin Lord of the South Pole presides over the palace, guarded by seven hundred jade maidens of the Upper Origin Vermilion Palace.

Commentary on the Pervasive Perfection Scripture of the Supreme One’s Nine Perfected

The Scripture of the Supreme One’s Nine Perfected is also called Writings Flying from Heaven, Ranked Revelations from Beyond the Borders, and Numinous Chapters of the Divine Land. Though it has four names, it is in fact a single book.

Commentary on the Precious Scripture of the Pervasive Perfection Jade Dawn Mirror of Golden Radiance, the Female One of the Five Elders in the Grotto Chamber

This scripture is also called the Jade Dawn Method of the Three Primordial Heavens and the Hidden Mystery Scripture of the Female One.

Commentary on the Pervasive Spirit Scripture of the Secret Sayings of the Central Yellow Old Lord on the Eight Ways

The Perfected Man of the Great Void, Red Pine of Mount Heng, says: This scripture is sometimes called the Upper Book of the Nine Simples, sometimes the Jade Text of the Central Perfected of the Supreme Ultimate, and also the Golden Register of the Eight Ways.

Commentary on the Secret Registers of the Grotto Spirit

The Scripture of Lesser Being records that when the Three Sovereigns governed the world, each received one volume of a book. In times of crisis, they could summon the spirits of heaven and the ghosts of earth and command them to act. These books were called the “Three Mounds.” Later, when the Eight Emperors succeeded the Three Sovereigns in governing the world, each received one volume as well, and ruled through the teachings of the spirits. Of these eight volumes, the first three were called the “Three Essences,” the next three the “Three Transformations,” and the last two the “Two Transmutations.” Together, they were called the “Eight Cords.”

Commentary on the Jade Instructions of the Red Writings of the Mysterious Perfected

The true red writings of the Eastern Blue Heaven of Nine Qi are also called the Treasure of Life-Giving Perfection, Pervasive Mystery Chapter and the Divine Incantation and Eightfold Might Register-Text of the Eastern Mountain.

The true red writings of the Southern Cinnabar Heaven of Three Qi are also called the Jade Tally of the Southern Clouds for Reaching Heaven, Treasure of Numinous Power, the Divine Incantation of the Nine Heavens, and the Red Emperor’s Eightfold Might Register-Text.

The true red writings of the Central Yellow Heaven are also called the Treasure of the Kalpa, Pervasive Clarity, Numinous Power of the Nine Heavens… The original text breaks off here.

The Great Incantation of the Yellow Spirit is also known as the Document of the Yellow Emperor’s Awe-Inspiring Spirit.

The Red Script of the True Text of the Seven Qi of the Western Heaven is also known as the Subtle Chapter of the Grotto of the Golden True One’s Precious Radiance. It is also called the Divine Incantation of the Western Mountain and the Text for Summoning Dragons with the Eight Awe-Inspiring Powers.

The Red Script of the True Text of the Five Qi of the Northern Heaven is also known as the Grotto Text of the Original Spirit’s Birth of the True and Precious. It is also called the Divine Incantation of the Northern Mountain.

The Mysterious Scripture of Purple Transcendence and Flaming Radiance

The Mysterious Scripture of Purple Transcendence and Flaming Radiance was not originally a scripture called Purple Transcendence and Flaming Radiance. Rather, its wondrous passages arose naturally from the empty void, gathering Qi (vital energy) into chapters. Its mysterious light and flaming colors reflected one another, accumulating for seven thousand years before its writing became visible. The Heavenly Emperor Lord of Taiwei (a celestial emperor) arranged its chapters on purple slips, carved the scripture onto golden slips, and recorded it as the Scripture of the Mysterious Transformation of Purple Transcendence and Flaming Radiance. It is called the “Scripture of Mysterious Transformation” because it came forth through transformation from the mysterious.

The Central Record of Fetal Essence

The Venerable of the Nine Heavens (a revered celestial deity) told the Jade Youth of the Three Heavens (a celestial immortal youth): “The Central Record of Fetal Essence, the Nine Elixirs of Supreme Transformation arose at the beginning of the Nine Mysteries. It condensed the natural Qi of the Great Void into a precious scripture. Twenty-four perfected immortals and thirty-nine emperors have all practiced this scripture.”

This scripture is also known as the Scripture of the Jade Fetus and Spiritual Radiance, the Hidden Book of the Great Elixir of the Grotto of Truth, the Scripture of the Seven Transformations and Changing Forms of the Emperor Lord, and the Scripture of the Five Essences of the Imperial Treasure of the Great One’s Second Passage.

The Eight Arts of Concealing Oneself in the Earth

The Eight Arts of Concealing Oneself in the Earth are the way of concealment and travel practiced by the Emperor Lord of Purple Clarity, as well as methods for wondrous transformations. The old scripture was divided into eight scrolls and described how to transform one’s body and hide one’s form in the eight directions.

The Scripture of the Released Chapters from Foreign Lands

The Scripture of the Released Chapters from Foreign Lands consists entirely of ancient scriptures that came from the empty void and formed naturally. From the Supreme True Imperial Sovereigns to those who practiced the immortal way and attained the Dao, all received these scriptures’ teachings in the Great Void.

The Scripture of the Forty-Four Directions

The Supreme Yellow Register of the Forty-Four Directions consists of scriptures from above the Nine Heavens, as well as the hidden texts of the Eight Assemblies—secret writings transmitted in the celestial realm. For this reason, the Lord of the Great Dao, the Most High, commanded the high immortals of Shangqing and the perfected beings of Taiji (Supreme Ultimate) to compile and arrange them, bringing them together as the forty-four chapters of the Divine Formulas of the Yellow Register.

The True Scripture of the Eight White Texts

The True Scripture of the Eight White Texts describes the way of the Mysterious Clarity Jade Emperor. There is also the Scripture of the Eight White Texts of Earthly Immortals, which discusses methods of consuming the Kingly Qi and regulating the breath through exhalation and inhalation. The Scripture of the Nine White Texts discusses techniques for summoning ghosts and spirits, commanding numinous beings, arranging a traveling kitchen, and inspecting and controlling souls.

Exposition of the Plain Words of Three and Nine

The Plain Words of Three and Nine is an essential teaching in the True Formula of Jade Essence. Lord Azure Lad, the High Chancellor, said: “The Plain Words of Three and Nine” comes from the commanding incantations of the Nine Emperors and Three Perfected Ones. It describes methods for regulating the breath and prolonging life. These methods can open the numinous gates and make the Qi of the five viscera radiant and clear.

Exposition of the Purple Phoenix’s Vermilion Script

The Nine Writings of the Dragon’s Radiance: Purple Phoenix’s Vermilion Script records: The Most High, a revered deity in Daoism, was dwelling at ease in a lofty tower, in a chamber with nine golden turns, when he expounded the Nine Writings of the Dragon’s Radiance: Purple Phoenix’s Vermilion Script.

Exposition of the Six Jia Numinous Flight Text

The Inner Text of the Six Jia Numinous Flight of the Five Emperors of the Jade Palace is also known as the Most High’s Six Jia Plain Memorial and Vermilion Talisman, the Text of the Five Emperors’ Inner Truths that Communicate with the Numinous, the True Formula of Jade Essence, the Way within the Radiance, and the Upper Hidden Mystery Scripture of White Feathers and Black Wings. The Sixty Upper Talismans of the Left and Right Numinous Flight were born together within the Ninefold Mystery. They congealed from pure Yang Qi and took form as jade script—talismanic writing imbued with sacred significance.

Exposition of the Five Chapters of True Writings in the Vermilion Script of the Primordial Beginning’s Cavern Mystery Numinous Treasure

The Five True Writings of the Five Elders’ Numinous Treasure says that the Heavenly Book of the Primordial Beginning arose within the empty cavern and is the foundation of Heaven and Earth. It also says that the Five Chapters of True Writings in the Vermilion Script of the Primordial Beginning is a heavenly book that arose spontaneously in the Highest Clarity, a realm in the Daoist hierarchy of immortals. It is the numinous text of the empty cavern that appeared when the Nine Heavens first began their mysterious transformations. It formed Heaven, established Earth, and enabled all the Perfected Immortals to appear.

Exposition of the Cavern Mystery Scripture of Great Admonitions on Wisdom

The Cavern Mystery Scripture of Great Admonitions on Wisdom records: On the first day of the seventh month of the first year of Kaihuang, the Celestial Worthy of the Primordial Beginning transmitted the Text of the Great Admonitions on the Highest Grade of Wisdom to the Lord of the Great Dao, the Most High, in the grove of mulberry trees on Mount Fuluo, at Mount Yucha in the Western Kingdom of Jade.

Exposition of the Cavern Mystery Scripture on Subtle Communication and Settling the Will

The Celestial Worthy said: “All of you, return to your seats. I wish to tell you the essential teachings for contemplating the subtle and settling the will. Their meaning is simple and easy to understand. Once you grasp it, is that not a great relief?”

The two Perfected Ones said: “Is there a scripture on contemplating the subtle and settling the will?”

The Celestial Worthy said: “There are no words at all.”

The two Perfected Ones said: “That is like saying a wall has no bottom. It is utterly bewildering. If there are no words, how can one understand?”

The Celestial Worthy replied: “In truth, all scriptures originally have no words. Are not the words I speak today a scripture too?”

Exposition of the Cavern Truth Scripture on the Three Ways of Yellow Qi and Yang Essence Proceeding in Accordance with the Dao

(also known as the Scripture of the Hidden Heaven and Reclining Moon)

The Lord of the Southern Pole and Upper Origin said: “I esteem the essential teachings of the three ways proceeding in accordance with the highest Dao: Yellow…” The original text breaks off here.

Cultivating the “Way of Yang Essence” is like harnessing the radiance of numinous illumination: draw in and drink the “Imperial Blossoms” with the mouth, raise the head and swallow the “Flying Root.” Visualize the Seven Luminaries—the lights of the seven celestial bodies—within the Purple Court, and circulate the Three Paths through the Golden Gate. Discern what is broad and narrow in the abyssal visions; distinguish the roundness and squareness of the sun and moon; behold the Vermilion Steps in Dongyang; enter the Refining Cauldron in the Palace of Vast Cold; ascend the Terrace of Seven Treasures in the Mystic Garden; and climb the Flying Ladder at the Numinous Pass. Set the Yang Essence in motion through Fuli, gather the yellow Qi of Yudan, and draw near the golden-winged bird atop the tall tree. Turn the Stone Radiance back to illuminate the face.

After cultivating the Diagram for Harnessing Numinous Illumination, one becomes attuned to the divine perfected ones. The Three Radiances then cast down their light, the Seven Essences guard the carriage, the Five Numinous Forces weave around it, and the Four Offices bind together a register. The Western Tortoise confirms one’s name in the records, and one’s name is inscribed in the High Morning. In this way, one may ascend to the Southern Pole and become a lord of the Upper Origin.

This Daoist method is profound and mysterious; people of limited understanding cannot speak of it. I now gather what has been handed down and give a brief account of the teachings personally transmitted by the High Jade Emperor, to identify the numinous writings of the Mysterious Void and the Natural. This text is entrusted to the Minister of the Left, the Blue Lad, who will keep it and enter it into the Mystic Palace. After ten thousand kalpas, it should be transmitted to those who possess the Mystic Record, the White Tablets, and the Blue Register.

Explanation of the Cavern of Truth Scripture of the Jade Pendant and Golden Dang, the Supreme Ultimate Golden Book

“Jade Pendant” refers to the soul essence of the Nine Heavens. The Nine Heavens are called the Morning Lamp and are also known as the Precious Writ of the Supreme One’s Hidden Mystery, Flying through the Cavern. “Golden Dang” refers to the soul spirit of the Nine Heavens. The Nine Heavens are called Rainbow Radiance and are also known as the Inner Perfected Ones within the Yin Radiance of the Shangqing Flower Canopy.

Explanation of the Cavern of Mystery Scripture with Hidden Commentary on the Supreme Ultimate

The Hidden Commentary on the Supreme One’s Jade Scripture says: “The lofty and profound intent of Shangqing, the subtle words of the Utmost Perfected, form the wondrous scripture of the flying immortals. The Lingbao scriptures are sometimes called ‘Cavern of Mystery’ and sometimes the Supreme One’s Scripture for Ascending to the Mystery. Both are upper-grade classics transmitted by high immortals: they are the Dao of the utmost truth in the Nonbeing, and treasures of the Great Dao’s hidden depths.”

The “Heavenly Writings of the Three Sovereigns” are sometimes called the “Cavern of Spirits,” sometimes the “Cavern of Immortals,” and are also known as the Supreme One’s Jade Tablets. These three classes of Cavern scriptures and talismanic writings are the guiding principles of the Upper Dao and the mysterious foundation of the Great Void; they are also the foremost scriptures revered by the High Perfected. How could lesser immortals be permitted to hear of them?

Explanation of the “Seven Scriptures” (with preface)

In Daoist learning, the term “Seven Scriptures” uses “scripture” in the senses of a road, a way to follow, constancy, and accomplishment. A road is direct and easy to travel; following it enables progress; it remains open and unobstructed; and the upright Way can correct deviant conduct and turn ruin into accomplishment. The interweaving of warp and weft is also called “scripture.”

Xuan Su, the Yellow Emperor, Rong Cheng, Peng Keng, Wu Xian, Chen She, and others studied and expounded the Seven Scriptures, giving priority to explaining Yin-Yang and the principles of generation and life. The intention to place benevolence first is not…〔The original text ends here〕

Since they traveled in groups of seven and journeyed to many places, they were also called the “Jade Sons of the Seven Passages to Heaven.” They all taught this Daoist method.

Confucians who follow the outward path have lost the Dao and do not know that Confucian learning originally arose from the Dao. Confucian learning is the branch of the fundamental Dao. If people do not understand that the branch leads back to the root, none will be able to live long, and worldly customs will consequently become licentious. This is truly lamentable.

The Five Classics of outward Confucian learning are complete in their content. The Book of Songs begins with “Guan Ju,” while the Classic of Rites gives importance to marriage and continuing the family line. These principles have been passed down through the generations. Having no descendants is considered a grave offense. Yet when people hear of changes in the vital energies between men and women, and the waxing and waning of Yin-Yang, they find it strange and base, thereby bringing calamity upon themselves. This is truly sad. If wise people can understand this, they can return to the inner Dao and use it to regulate and restore outward Confucian learning.

The Book of Songs, the Classic of Rites, the Book of Changes, as well as the Book of Documents, the Rites and Music, and the Classic of Filial Piety can all turn people from valuing the branch toward honoring the root. Filial piety accords with the Dao, and learning rites and music connects with De. Dao and De are vast and profound; benevolence and righteousness are fully present, propriety and wisdom are constantly practiced, and trustworthiness suffers no loss. To enter the root by way of the branch, and return inward from the outward path: this is the work of cultivation and learning.

The “Seven Classics” are as follows:

First, the Classic of Benevolence: Men and women marry and unite in affection, bear and raise children, and so allow humanity to continue from generation to generation.

Second, the Classic of Propriety: After children are born, they should be helped to grow up healthy. Husband and wife must not indulge their desires. The husband should be upright and the wife chaste; their roles within and outside the household should be distinct, and they should respect one another, living in harmony and moderation.

Third, the Classic of Trustworthiness: Once people understand propriety, they should observe proper bounds in their relations with those near and far. The court and the people alike should be loyal and upright, neither betraying nor letting one another down.

Fourth, the Classic of Righteousness: Once people understand loyalty and uprightness, they should know the principles of giving and taking. They should punish wrongdoing and reward good conduct, so that people support one another and achieve things together.

Fifth, the Classic of Wisdom: Once people understand reward and punishment, they must also guard against injustice and excess. What should be restrained should be restrained, and what should be encouraged should be encouraged; blockages should be cleared, evil removed, and people guided toward the right path.

Sixth, the Classic of De: Govern what is evil and uphold the right path, bringing the five virtues of benevolence, righteousness, propriety, wisdom, and trustworthiness into balanced harmony. Let none be distorted or oppressed, and preserve lasting peace and joy.

Seventh, the Classic of the Dao: Let peace and joy endure, reaching the highest and most exalted state. The highest De does not claim to possess De. It establishes teachings and accomplishes its work, then withdraws without occupying the position of authority. Its responses to changing circumstances are inexhaustible.

All who study the Dao should cultivate these Seven Classics together. Each reaches a different state and degree. The Classic of Benevolence encompasses many matters of affection, while its other contents are comparatively few. Since what is “few” cannot be called “many,” it is named the Classic of Benevolence. The same applies to the six classics of propriety, righteousness, trustworthiness, wisdom, De, and the Dao. Only the Classic of the Dao encompasses its contents in balanced measure. It is therefore called the Great Dao, the fundamental root honored by all forms of cultivation.