《上清太玄集》Vol. 3

The third volume of the Shangqing Tai Xuan Ji contains an inscription by Master Hou Shanyuan of Guyé, expounding on the profound teachings of Daoist mysticism.

The text begins by extolling the vastness and profundity of the Mysterious Origin (Xuan Yuan) of the Dao: this teaching guides lost beings and spreads the true transmission of the Dao. Its principles are broad yet subtle—even the wise struggle to fully grasp them, while ordinary people find it impossible to trace their source. The Dao encompasses all phenomena and governs the perfected ones (Zhen, referring to Daoist immortals). It is both lofty and profound, beyond the reach of words. True principle originates from the cosmic source (Qian Yuan), and mysterious manifestations arise from the primordial chaos (Tai Yi). It unifies all things into oneness, guiding beings to turn their hearts toward the Great Dao. Though this eternal truth is applied daily, few truly understand it.

The text employs metaphors: just as rain nourishes a hundred flowers, yet each plant bears fruit with a different taste, so too does the reception of profound teachings vary—some awaken, while others remain confused. If one possesses only superficial beauty without substance, they lose the root; if wisdom is impure, virtue (De) declines. Straying from the true path leads to deceit, while distancing from goodness results in evil. Practitioners must internally penetrate the mysteries of the Dao, maintaining purity; externally, they must resonate with celestial patterns, perfecting their practice and refining their spirit (Shen). Only then can they gradually ascend, ultimately reaching the highest realm (Tai Shang Yu Jing, the supreme celestial capital).

The subsequent verses summarize the essence of cultivation: spirit (Shen) and vital energy (Qi) resonate with one another, understanding the principles of advance and retreat. Transcending the limitations of form, they dissolve conflict. Like the auspicious signs of dragons and tigers, heaven and earth reveal wondrous phenomena. When virtue (De) is pure, the inner self contains boundless mystery, while the outer self manifests benevolence. The true Dao transcends form—seemingly unremarkable, yet containing great spiritual power. The radiance of the mysterious spirit shines brilliantly, as majestic as the stars.

The Tai Ming Dong Ji Yuan Shen Ming that follows describes the state of primordial chaos (Tai Yi) before the division of heaven and earth—when the primal energy (Qi) surged and flowed, later forming the cosmos, sun, and moon, allowing all things to flourish. Among all beings, humans possess the greatest spiritual potential. Yet people are divided into the wise and the foolish: the foolish are blinded by prejudice, never awakening in their lifetime, while the wise comprehend the Great Dao, governing correctly without straying from the path. Just as fragrant herbs mixed together become indistinguishable, or a phoenix among pheasants and a qilin among calves go unrecognized—this illustrates how worldly people are often deceived by appearances, unable to discern truth from illusion.

(Note: "Tai Shang Yu Jing" refers to the highest celestial realm in Daoism; "Zhen" denotes perfected immortals; "Qian Yuan" and "Tai Yi" are different expressions for the cosmic origin.)

The truly virtuous person (one who has attained the Dao) can guide the righteous Qi of heaven and earth while nurturing the essence of emptiness. Within them shines an inner luminosity, their De (Virtue) extending boundlessly. Though they comprehend the principles of all things transforming and perishing, they cannot discern their ultimate source; though they know the gateway of birth-death cycles, they cannot locate its precise entrance. At this stage, divine spirits descend in resonance, allowing them to abide peacefully in the Dao of Earth (Diwen), transforming alongside all beings, embodying Earth's (Kunyuan) nurturing character that carries all things. Alternatively, their spirit may ascend to resonate with the Dao of Heaven (Tianrang), dwelling with the movement of stars, revealing Heaven's (Qianyuan) mystery of infinite coverage.

When the mind achieves serene clarity, one penetrates all phenomena with perfect realization. Entering the ultimate realm of emptiness, one merges with the vast boundlessness of the Great Void. Here, physical form is forgotten as one returns to the original state, holding true essence in the beginningless origin, naturally attaining unity with the Dao.

The eulogy states: The great Dao's radiance illuminates universally, its De (Virtue) profound and far-reaching. Spirit ascends with clear Qi while the cosmos floats lightly above the settled earth. Stabilizing the ethereal and corporeal souls, one embraces Yang while carrying Yin. Like the golden crow (sun) racing and the jade hare (moon) galloping, resembling a roaring tiger and a humming dragon. The ritual seal hangs high at the moon's horn, the precious sword sinks into wave hearts. Jade is cultivated within fire, true gold gathered beneath waters. Azure mists illuminate treasure trees, white plumes adorn jade groves. Mystic light penetrates the body, perfect energy fills the hairpin.

The Tai Zhen Zong Jing (Supreme Truth Compendium) states: Obsession with the five colors blinds the eyes, addiction to the five tones deafens the ears. Seeing essence with the eyes is called "Shen (spirit)", hearing truth with ears is called "Sagehood". Like Li Lou (legendary sharp-eyed man) who could see but might lose hearing, or Shi Kuang (legendary musician) who excelled in hearing but might lose sight. The truly penetrating wise maintain purity within chaos. What's called "darkness" pursues soundless sounds; what's called "brightness" observes formless forms.

An objector says: My eyes see clearly, my ears hear distinctly. When contemplating the great Dao, I see colors beyond color; listening to supreme tones, I hear sounds beyond sound. Another points out: Your confusion stems from insufficiently subtle observation. As Deng Xi (ancient debater) said: Were one to see through all people's eyes, nothing would remain unseen; hear through all people's ears, nothing unheard; think through all people's minds, nothing uncomprehended. The key lies in Wuwei (non-action). Hearing this, Master Xuan (cultivator) smiles: These views still cling to external dependencies. Such laboring of mind and form ultimately loses true meaning.

This scripture elucidates the profound mysteries of the Dao in Daoist cultivation and the creative power of the Supreme Unity (Taiji, the cosmic origin).

The text first describes the state attained at the highest level of Dao cultivation: The practitioner's consciousness transcends ordinary sensory perception, and their physical form is no longer confined to material limitations. This state is achieved without deliberate pursuit, attained without action, and perfected without artificial crafting. Paradoxically encompassing both incapacity and omnipotence, this seemingly contradictory yet naturally harmonious condition embodies the wondrous state of "achieving without doing" (wuran er ran).

Next, it extols the characteristics of this mysterious Dao: The supreme virtue (De) and benevolence, the enlightened wisdom of sages that purifies the soul (Hun) and dispels falsehood. It describes the transformations of yin-yang's ascent and descent, flexion and extension, the radiant illumination of sun and moon, the convergence of talismans (Fulu) from five directions, and the manifestation of auspicious three-colored clouds (likely referring to azure, white, and yellow qi). Maintaining inner tranquility and purity, golden qi (one of the Five Phases) circulates within, connecting one's spirit (Shen) with the Jade Dawn celestial realm.

The section on "Supreme Unity" explains the creative work of cosmic origin: As the supreme essence, the Supreme Unity governs heaven and earth from the mysterious realm of Jade Void, bestowing primordial qi (Yuanqi) to generate all things. Without beginning or end, it universally benefits all beings through its lofty virtue. All life depends on its primordial qi, and all transformations contain its essence. Silent and formless in stillness, it manifests myriad phenomena when activated. When true primordial qi descends, the earth bears it; when primordial qi ascends, it reaches the Nine Heavens.

The conclusion emphasizes key cultivation principles: Requiring the convergence of the Three Terraces stars (important Daoist constellations) and the complete endowment of Five Blessings (longevity, wealth, health, virtue, and peaceful death), while maintaining inner purity. It notes that even Ge Hong's (renowned Eastern Jin Daoist master) ten thousand volumes and Hui Shi's five cartloads of learning couldn't fully comprehend these mysteries. The golden texts and jade inscriptions (precious Daoist scriptures) must be transmitted orally from master to disciple—reckless disclosure brings ancestral misfortune, while careful transmission blesses all directions. These supreme truths transmitted by the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) from the Jade Pure sacred realm (highest of the Three Pure Ones' realms) must be strictly guarded, never lightly revealed.

The concluding hymn summarizes: Ascending to the pure void of immortal realms above, connecting to the human world's central axis below, with celestial auspicious light descending and crimson auroras manifesting. The entire scripture embodies Daoist understanding of cosmic origins and the ultimate pursuit of cultivation perfection.

This scripture depicts the profound realm of Daoist cultivation and the philosophy of cosmic origins.

The opening paints a majestic vision of the immortal realm: crystalline treasures filling the halls, exquisite jade piled in storerooms, golden branches adorned with snow, and jade cassia trees bearing frost. Here, wondrous energy flows, the subtle transformations of Yang Qi unfold, and the celestial towers of Jade Firmament shimmer with starlight. Practitioners may ascend to these sacred realms, stand before the Primordial Sovereign (Yuánhuáng, the supreme deity), and receive blessings of enduring prosperity, health, and longevity.

The text then expounds on cosmogony: in the primordial chaos, nothing existed except the flowing of primordial Qi (Yuánqì), where essence (Jīng) and spirit (Shén) intermingled, giving rise to the "True One" (Zhēnyī, the cosmic origin). When the True One manifests, divine beings emerge in response. This existence is both "being within non-being" and "non-being within being"—vast enough to encompass the boundless universe, yet subtle beyond perception. As Qi gradually coalesced, heaven and earth took form. When clarity prevailed, all things radiated brilliance; when turbidity dominated, the Qi of the True One dissipated.

The scripture observes that sentient beings cycle endlessly through the six realms of rebirth, ensnared by the five aggregates (form, sensation, perception, volition, consciousness) and the nine perversions (various delusions). To attain liberation, one must strengthen resolve, using the sword of wisdom to sever the bonds of emotional attachment (the "Mountain of Affection") and the divine blade to cleave through the sea of suffering in search of the "True Pearl" (enlightenment). Reaching the mystical state allows transcendence of constraints, preserving essence (Jīng) and spirit (Shén), and opening the heavens of the Great Beginning (Tàichū). By steadfastly upholding the Dao and merging with the realm of spiritual Yang, one may traverse all lands while retaining innate purity, nourishing all things while embodying the interplay of Yin and Yang.

Finally, the text emphasizes that cultivation requires inner humility—when the spirit (Shén) is full, benevolence (Dé) manifests outwardly. One must possess the great wisdom of the "Three Hearts" (possibly referring to Jīng, Qì, and Shén) and the perfect awareness of the "Five Eyes" (physical eye, celestial eye, wisdom eye, dharma eye, and Buddha eye). Like the sun and moon shining with pristine clarity, one must avoid stumbling like a blind man in a dark room. True knowledge transcends appearances—only through such practice can the Great Dao be realized.

The concluding verses summarize: The Great Dao is omnipresent; those who perceive it flourish. In stillness, the spiritual wind blows; within mystery lies the elixir’s core (Dāntián essence). The Primordial Simplicity (Tàisù) is pure and luminous, its precious radiance gleaming with divine light. The five directions are harmoniously pure, the eight poles serene and cool. The jade-blue heavens, the sovereign of Purple Firmament (Zǐxiāo, the highest celestial realm), primordial Qi transforming into auspicious clouds, and the void revealing sacred signs. Golden tablets and jade records bear the phoenix and dragon scripts (immortal writings), names inscribed in the registers of transcendence—their principles extraordinary indeed.

The final insight reveals: The Great Dao has no fixed position, yet virtue (Dé) may be complete or lacking. Aligning with truth renders titles unnecessary; distinctions arise only when things are named. You and I share the same origin—right and wrong stem from the same primordial Qi.

This scripture elucidates how practitioners of the Dao transcend worldly perceptions to attain unity with the Dao. The opening passage reveals that ordinary people cling stubbornly to distinctions between right and wrong, yet these are ultimately illusory—as fleeting as dreams. Those who truly comprehend the Dao relinquish attachment to sensory perceptions, transcend the limitations of conceptual thought, and awaken their spiritual wisdom.

A true cultivator harnesses the primordial Qi of the Great Void (the cosmic source energy), soaring beyond the luminous manifestations of the Three Realms to roam boundless dimensions. Upon reaching this state, neither water nor fire, blade nor sword can harm them. Yet to achieve this, one must first eliminate the Three Corpse Worms (three malevolent spirits obstructing cultivation in Daoist belief), restrain the Six Desires, and refine the yang essence into Nine Spiritual Talismans (Fulu), thereby transforming the yin-turbid physical form into a body of pure yang.

The text employs alchemical terminology to describe the process: when the golden furnace's fire blazes, it resembles a phoenix ascending while cradling the moon over the sea; when the jade cauldron boils, it mirrors a floodragon playing with pearls and swallowing waves. As lead and mercury (alchemical symbols for yin and yang energies) coalesce, the Golden Elixir (Jindan) radiates like moonlight streaming through rosy clouds, ultimately ascending to the Purple Palace of the celestial realm. At the culmination of cultivation, body and mind become luminous and pure, attaining communion with the supreme Dao.

The subsequent eulogy encapsulates the Daoist cosmological view: Dao and De (Virtue/Power) form the origin of all things, while yin and yang energies generate heaven and earth. The Three Pure Realms (Jade Pure, Upper Pure, and Supreme Pure) and the Nine Heavens all manifest from primordial Qi. Practitioners must emulate the Sovereign of the Void (referring to the Celestial Worthy of Primordial Beginning) to reach the Qingwei Heaven (highest celestial realm), transcending all temporal and spatial constraints.

The concluding section describes cosmogony: initially, there was undifferentiated primordial Qi, which later divided to form heaven, earth, sun, and moon. The cyclical progression of seasons mirrors the cultivation process, with all things containing spiritual potential. Cultivators must return to the origin, merging the yin and yang spirits (primordial spirit and conscious spirit) to attain unimpeded Qi circulation. Maintaining a mind as pure as jade—untempted by sensory pleasures—renders one invulnerable to water and fire, unhindered by illusion or reality, ultimately achieving the supreme state of infinite transformation.

This passage elucidates the fundamental methods of Daoist cultivation and life-nourishment. The concept of "guarding pure Qi and refined Yang" refers to maintaining pristine primordial energy and unadulterated Yang essence. Practically, this requires: a tranquil mental state, Wuwei (non-action) in conduct, severing worries, eliminating distracting thoughts, relinquishing attachments, and abandoning egoistic clinging. By focusing on safeguarding the original Shen (one's fundamental spiritual nature), preserving purity without contamination, and silently resonating with the transformations of heaven and earth, one naturally attains the Dao of longevity.

The subsequent eulogy depicts the sublime state achieved through accomplished cultivation: When De (Virtue) flourishes, heaven and earth harmonize, while the sun, moon, and stars shine with dazzling brilliance. Primordial Qi swirls and circulates, all phenomena penetrate the mysterious, and various spiritual beings resonate with auspicious signs. When refinement reaches its zenith, the Shen-Qi becomes mercury-white, the Jing-Qi pure as lead frost, with jade springs tinkling within the body and golden waters crystalline clear. The three energies (Jing, Qi, Shen) flow like radiant clouds, while five-directional clouds manifest cinnabar hues. The cultivator ultimately ascends to immortal realms, shining alongside the constellations.

The "Inscription of the Primordial Dark Yang Cavern Spirit" then describes cosmic origins: Before the eras of Dragon Han and Crimson Bright (early stages of Daoist cosmogony), the world existed in chaotic darkness and silent stillness. Later, the true essence (primordial Qi) activated, vital energy circulated, heaven and earth took form, and all things came into being. Among all beings, humans hold the most honored position—cultivation leads to ascension while indulgence brings downfall. By returning to the origin and comprehending the mysterious, maintaining softness and emptiness while concealing one's traces, such a Dao becomes supreme, such De becomes flourishing.

Excessive discrimination invites humiliation, extreme display brings obscurity, greed leads to loss, and attachment ends in dissipation. Understanding the Dao of advance-retreat and fullness-emptiness while maintaining cosmic equilibrium allows avoidance of fortune and misfortune. True De resembles clear water—stirred yet never turbid; appearing Wuwei yet containing profundity, unadorned yet never base, preserving natural authenticity.

Within profound darkness lies essential brilliance; amidst hazy indistinctness resides true faith. Formless forms, imageless images—they encompass the entire Taiji (Supreme Ultimate) and govern all realms. Dwelling in mysterious states beyond material constraints, this principle remains constant yet transcends worldly norms, this Dao-body remains unified yet transforms customs. Indulgence leads to loss of true nature like foam drifting with waves; awakening enables shedding the physical shell—with radiant spirit illuminating inwardly, empty and flawless as clouds parting to reveal the sun and moon, manifesting the essence of Great Purity (highest celestial realm) and accomplishing the supreme true origin.

De extends universally, the Great Dao penetrates all. Spiritual transformations resemble celestial movements, mysteriously unfathomable. Those who truly attain the Dao may ascend the mysterious ladder to the Jade Dawn celestial palace (one of Daoism's highest paradises).

The Dao has no fixed form, blending into the cosmic origin. Like churning waters in an alchemical pool, or rising flames in an immortal's cloud chamber. Clear spiritual tones resonate between heaven and earth, ringing like celestial music. Golden radiance flows and glitters, while jade-hued brilliance swirls in flight.

The Xuanhuang (representing heaven and earth) Qi brings auspicious signs, revealing blessings within the void. All things contain both Yin and Yang aspects: physical forms carry Yin energy, while eyes embody Yang essence. Nine-colored auroras interweave, as the singular true Dao shines eternally. Stars form celestial networks in the lofty Yuluo heavens, with the Jade Firmament reigning supreme.

This passage describes how the supreme Dao existed before the Taiji (Supreme Ultimate), and how perfect De (Virtue) manifested at creation's dawn. In the undifferentiated chaos, there was silent darkness; yet within that indistinct state, extraordinary existence was already gestating. This existence isn't ordinary matter, but the most refined Jing (essence). This essence has no fixed form—its manifestation arises from profound enlightenment.

By forgetting form, one merges with emptiness; by forgetting vastness, one unites with primordial Qi; by forgetting thought, one activates Shenming (divine illumination). This divine state resembles a suspended jewel—though formless, it reflects all phenomena: appearing watery in water, fiery in fire, metallic among minerals, and utterly void in emptiness.

Looking upward, it peers into the azure heavens, growing more boundless with each gaze; looking downward, it plumbs the Yellow Springs, deepening with each descent. It permeates all directions without boundaries—forming constellations in heaven and manifesting as all things on earth. The vast Taixu (cosmic space) contains this divine operation whose transformations encompass everything.

Form can transform into Qi, Qi into Shen (spirit), Shen into emptiness, and emptiness into the Dao. The Dao corresponds to perfect symbolism, like celestial patterns. These patterns originate from the primordial Qi of Taishi (cosmic inception)—the pre-existing laws of evolution that reveal the secrets of accomplished adepts.

Hymn of Praise: The mysterious realm of Shangqing (Highest Clarity) embodies profound and silent principles. The primordial Shen rises and descends, while celestial archetypes float within. Here creation unfolds, operating across time. Phoenixes sing at the southern immortal peak of Yanling, while divine dragons chant in northern watery abodes. Celestial music echoes through the Miluo heavens, its spiritual tones piercingly clear. Sunlight illuminates cinnamon groves, while moonlight bathes jade forests. Auspicious signs abound, with mystical omens covering mountains. Transcending worldly complexity, we preserve our original purity. Beyond all forms, wisdom comes naturally.

The final teaching on "The Celestial Light of Infinite Brahma" reveals: The Dao appears empty yet manifests reality when activated; De seems optional yet transcends form when perceived. Silent and pure in its voidness, eternally profound and lucid. The Valley Spirit (another name for Dao) operates ceaselessly, cycling without end.

This scripture expounds the fundamental principles of cosmic operation and the essence of Daoist cultivation. The ascent and descent of sun and moon drive the flow of primordial Qi (vital energy), rising and falling in harmony with heaven and earth. The alternation of Yin-Yang generates all things, while the cycle of seasons forms the passage of years. When the four seasons flow unobstructed and the Five Phases (Wood, Fire, Earth, Metal, Water) harmonize, the nine celestial palaces (directional spheres) and ten spatial dimensions coordinate perfectly. Those who penetrate these principles understand that "truth" (the fundamental reality of Dao) and "illusion" (the phenomenal world) are ultimately one; those who remain obstructed may still discover truth within illusion. Delusion and enlightenment appear different, yet ultimately lead to the same destination.

The paths of immortality and worldly existence seem divergent, yet each contains profound mystery. Turning away from awakening to indulge in mundane life resembles a wandering soul encountering illusions; supporting the true path to eliminate delusions enables one to ascend like the stars. The most sublime sound is actually silent, as realized beings remain undisturbed by noise; the most splendid colors are formless, thus never agitating the foolish mind. Clinging to extraordinary theories blinds one to truth, leading to falsehood; while aligning with Dao's profound mechanism may appear ignorant, it truly leads to reality. Perfect wisdom seems incomplete because its source runs too deep to reveal lightly; purest radiance appears dim because it contains brilliance without display.

Practitioners must preserve their original Shen (spirit), maintain hidden stillness, and concentrate Jing (essence) and Qi. Upon achieving the "Three-in-One" state (unity of essence, energy, and spirit), they transcend external forms to attain internal unity—a condition surpassing artificial effort to directly manifest primordial Dao.

The concluding verse describes: The Great Void (cosmic origin) stretches boundlessly yet resonates with all existence; heavenly Dao remains pure with inherent order, impartial and selfless. Like the translucent Jade Balance (Big Dipper) and radiant Mystic Mechanism (North Star), these celestial patterns embody Dao's manifestations. Empty yet inexhaustible, simple yet complete, within crystalline clarity lies profound mystery. The Upper Origin (celestial realm) shines in serene splendor, the Purple Tenuity Palace (celestial emperor's abode) stands in sacred majesty, where deities embody ultimate purity and stars radiate glorious majesty.

(Note: "Nine harmonies and ten unions" refers to perfect coordination of spatial directions; "Three-in-One" is a crucial Daoist cultivation concept denoting the unified state of essence, energy, and spirit.)