《淨明忠孝全書》

The biography of Perfected Lord Xu Xun (patriarch of the Daoist Jingming school) records that his original name was Xu Xun, courtesy name Jingzhi, with ancestral roots in Xuchang, descended from the ancient recluse Xu You. During the late Eastern Han dynasty, his family relocated to Nanchang. At his birth, his mother dreamed of a golden phoenix dropping a pearl into her palm. From childhood, he displayed extraordinary intelligence and striking physical presence. In his youth, while hunting, he once shot a mother deer and was profoundly moved upon seeing her fawn licking the wound—this experience turned him from martial pursuits to scholarly ones.

Xu Xun became exceptionally well-read, mastering astronomy, geography, and the theories of Yin-Yang and the Five Phases (Wuxing), with particular devotion to the arts of transcendence. Hearing that Wu Meng of Xi'an (a Daoist figure) had received secret transmissions from the adept Ding Yi, he traveled to become his disciple, ultimately inheriting the complete teachings. Later, alongside Guo Pu (the renowned fangshi), he journeyed to famous mountains before finally settling in the Jin family estate at Mount Xiaoyao for cultivation. Devoted to practice without seeking fame or profit, he transformed villagers through filial piety and won friends through moral integrity. Once, when someone sold him an iron lampstand, he immediately returned it upon discovering gold beneath the lacquer.

In the first year of the Tai Kang era (280 CE) of the Jin dynasty, the 42-year-old Xu Xun reluctantly entered government service as magistrate of Jingyang County. Assuming office, he reformed administration, abolished harsh policies, and educated the people through Daoist principles, promoting loyalty, filial devotion, and humaneness. During a famine when commoners couldn't pay taxes, he used magical arts to transform tile fragments into gold, secretly burying them in the county garden where debtors "accidentally" unearthed them to settle dues. When plague struck, his talismanic incantations (fulu) cured even severe cases instantly. Patients from neighboring counties flocked for treatment, with multitudes healed daily.

Xu Xun (the True Lord) planted a bamboo by the riverbank ten li outside the city, placing talisman-infused water (Fulu) inside the hollow stem. He instructed the people to drink beneath the bamboo, while those who had difficulty moving could fetch water to take home. This method brought peace to the people of Shu, and a folk ballad spread: "Here, there are no thieves, and officials do not oppress. Our great lord has revived the people—disease cannot touch us."

Foreseeing the coming chaos of the Jin dynasty, Xu Xun resigned from office and returned east. Grateful villagers carried provisions to see him off, filling the mountains and fields with crowds. Some accompanied him for a thousand li before turning back, while others followed him all the way home, willingly staying as servants. They built thatched huts on the empty land east of Xu Xun’s residence, arranged like a military camp. Many even adopted the surname Xu, leading to the place being called "Xu Family Camp."

Once, while resting in a cypress grove in Xinwu County, Xu Xun was approached by five young girls, each presenting a sword. Recognizing them as immortal blades, he accepted them in astonishment, and these divine swords later proved invaluable. He then traveled to Huangtang Abbey in Danyang County to seek teachings from Mother Chen. She transmitted to him the methods originally bestowed by the Filial and Enlightened King, along with the bronze talismans, iron covenants, and Golden Elixir (Jindan) scriptures entrusted by Lan Gong. Turning to Wu Meng, Mother Chen said, "You once taught Xu Xun divine methods, but the Filial and Enlightened King’s lineage is meant for Xu alone. Now, you should reverse roles and take him as your teacher." Though both initially declined, they eventually agreed to visit Mother Chen annually. Sensing their reluctance, she said, "Do not come again—I must return to the celestial court." Plucking a fragrant grass stalk, she tossed it southward: "Return and build a shrine where this grass lands. Visit only once each autumn." Later, the two found a patch of flourishing grass south of their dwelling and erected a shrine, also named "Huangtang."

Later, Xu Xun encountered the Solar and Lunar Sovereigns, from whom he learned the Pure and Luminous (Jingming) path of spiritual treasure, loyalty, and filial piety. Passing through Huangtang again, he saw villagers slaughtering pigs and sheep for sacrifices, warning one another: "If the offerings are insufficient, the gods will grow angry and bring disaster." Xu Xun retorted, "How dare mere specters cause such havoc?" That night, he summoned wind and thunder to punish them. Noticing villagers trekking far for water, he struck his staff into a dried-up pond, drawing forth a spring that never ran dry, even in drought. When crossing the river to a humble inn owned by the Zhu family, though the host was poor, he treated Xu Xun with utmost respect. In return, Xu Xun painted a pine tree on the wall—and that very day, the family’s business doubled.

Xu Xun the True Lord (one of Daoism's Four Celestial Masters/Tianshi) once refined immortal elixirs on Huanglong Mountain in Aicheng. At that time, a flood dragon wreaked havoc by causing floods in an attempt to destroy the alchemy chamber. The True Lord dispatched heavenly soldiers to capture the creature, nailing it to a cliff with iron spikes. After successfully completing the Golden Elixir (Jindan), he first conducted sacrificial rites in Ge Xianweng's stone chamber on Mount Mufu before consuming it.

Later, the True Lord traveled to Xiushui, where he was captivated by the rushing clarity of its streams. He sharpened his divine sword upon a massive riverside boulder. Passing through Xi'an County (present-day Fenning), the local earth god (Tudi Shen) came to pay homage. When questioned about demonic disturbances harming the people, the deity concealed the truth. At a small temple along the way, its shrine god reported: "A flood dragon plagues this region. Knowing of your arrival, it fled to Ezhou—but will surely return." Tracking it to a bridge, the True Lord commanded divine troops to drive out and execute the dragon. Enraged by the Xi'an earth god's dereliction, he sealed its temple and forbade sacrifices (hence Fenning's City God Temple remains perpetually closed to this day—opening its gates inevitably causes fires), instead transferring worship to the honest small temple (later enfeoffed as Marquis Xieyou).

Hearing of another flood dragon troubling Xinwu, the True Lord pursued it. The terrified creature hid in a riverbed cavern, prompting him to carve talismanic seals (Fulu) upon a giant stone to suppress it. Meanwhile, in Shangliao district of Haihun County, an enormous serpent coiled through the mountains, spewing forty-mile-long venomous mists that instantly consumed humans, livestock, and capsized passing boats. Gathering his disciples to eliminate this scourge, the True Lord had barely entered the territory when desperate villagers swarmed with pleas for help. He declared: "This calamity stems from cosmic tribulation. Since I've come, I shall eradicate this menace—I vow not to coexist with this demonic serpent!"

Planting his sword in the earth, he prayed to heaven. Soon, a miraculous spring burst forth from below while a crimson crow (divine bird) soared overhead. Approaching the serpent's lair, the monstrous creature cowered in hiding. The True Lord first summoned Haihun's earth god to flush it out—to no avail—then enlisted Nanchang's City God's assistance, finally forcing the serpent's emergence. Raising its head over a hundred feet high with torch-like eyes, its poisonous breath darkened the sky. The True Lord commanded winds and thunder, directing celestial forces while Celestial Master (Tianshi) Wu Meng leaped onto its head, slashing with his sword. Disciples Shi Cen and Gan Zhan cleaved open its belly with their blades. A smaller serpent several yards long escaped from its gut, fleeing six miles before glancing back. When disciples urged pursuit, the True Lord restrained them: "It has yet to commit evil—indiscriminate slaughter is forbidden."

This passage recounts the story of Xu Xun (known as Xu the True Lord), patriarch of the Jingming Daoist tradition, subduing a flood dragon spirit, illustrating the Daoist tradition of perfected beings (zhenren) vanquishing demons to protect the people:

Xu the True Lord prophesied that five hundred years later, should evil creatures bring calamity upon the populace, he would reappear to eliminate them. Before an altar, he planted pine and cypress trees as an omen—when their branches drooped to the ground, the prophecy would be fulfilled. He further foretold that within 1,240 years after his ascension, eight hundred disciples would emerge in the Wuling region to propagate the teachings. The sign of this fruition would be the sudden appearance of a deep pool in the heart of the Gan River near Yuzhang (modern Nanchang), submerging the Sandy Well. Should minor serpent spirits cause trouble then, these eight hundred disciples would naturally suppress them; if no harm came to humans, no extermination would be necessary.

The account continues with the serpent spirits' fate: the minor spirit fled into the river (near modern Wucheng Mountain in Xinjian County), while the remains of the greater spirit transformed into a sandbar (now called Serpent Bone Shoal). At seven strategic locations where the serpent spirits had been active, Xu established "Jing altars" (Daoist ritual platforms for subduing demons) during the sixth year of Emperor Huaidi's Yongjia era (312 CE).

The text elaborates on Xu testing his disciples: faced with multitudes seeking the Dao, he magically transformed charcoal into beautiful women to test them—only ten passed this trial of sensual desire. Later, while traveling, a graceful youth surnamed Shen paid respects; though impeccably mannered, he abruptly departed. Xu revealed to disciples this was the ancient flood dragon in disguise, feigning ignorance to track its movements.

The dragon fled to Changsha, first hiding in Jia Yi's Well, then assuming human form to woo Magistrate Jia Yu's daughter. Its literary talents secured marriage into the Jia family, where it fathered two sons over several years. Each spring and summer it traveled, returning each autumn laden with treasures (actually plundered from shipwrecks). Once, feigning robbery injuries, it unwittingly summoned Xu—disguised as a physician—to the Jia household, setting the stage for its eventual defeat. This narrative embodies the Daoist ideal of "eradicating demons to defend the Dao" for worldly salvation, while demonstrating the tradition's rigorous testing of disciples' spiritual discipline.

Celestial Master Xu Xun (one of the Four Great Tianshi in Daoism) arrived before the hall of Jia Yu's household and sternly rebuked: "You water dragon spirit of the river has harmed countless lives. Having tracked you all the way here, how could I allow your escape? Reveal your true form at once!" Cornered with no way out, the dragon spirit had no choice but to manifest its original shape, whereupon it was slain by the divine soldiers under the True Lord's command. Its two sons also revealed their forms as young water dragons and were similarly eliminated. Jia Yu's daughter nearly manifested her demonic form as well, but fortunately the True Lord promptly bestowed upon her a spiritual talisman (fulu) that preserved her human appearance.

The True Lord warned Jia Yu: "Beneath this dragon spirit's lair lies water veins—you must relocate immediately." After Jia Yu heeded this advice and moved away, the land indeed collapsed into an unfathomably deep cold pool. When the True Lord returned to Yuzhang (modern Nanchang), the remaining dragon faction grew restless and actually took human form to gather information. One impostor visitor asked the True Lord's disciple: "I've heard your master possesses a divine sword—what miraculous powers does it hold?" The disciple boasted: "When my master points his divine sword skyward, the heavens split; when pointed earthward, the ground ruptures. Aimed at stars, it disrupts celestial patterns; directed at rivers, it reverses their flow. No evil entity can withstand it." The impostor deliberately asked: "Surely there must be something it cannot cut?" The disciple jokingly replied: "The only things it can't slice are winter melons and gourds." Taking this literally, the dragon spirits immediately transformed their comrades into countless winter melons and gourds floating on the river, filling the air with demonic qi. The True Lord dispatched his disciple Shi Cen to walk upon waves and slay these transformed spirits—every melon and gourd was cleaved into fragments.

Foreseeing future dragon calamities in this region, the True Lord commanded spirits and deities to forge an iron pillar by a southern city well, securing the earth veins with eight iron chains. He then made this vow: "Should this pillar ever tilt, it will signal the resurgence of evil spirits, and I shall personally return to the mortal realm." From then on, water demons vanished completely, allowing people to live in peace. At Yaoyao Mountain's summit, he exterminated dragons in three connecting lakes (hidden caves linking to rivers in Raozhou and Xinzhou), establishing the Yuyang Suppression Altar to contain demonic qi. At Poyang Lake's mouth, he cast iron talismans to block dragon spirit passageways. The abyss at Luling's Yuantan was sealed with an iron cover and similarly suppressed with iron talismans, with an additional sword left standing guard.

The following year, the True Lord traveled through Changsha, Chenzhou, Hengyang and other regions, establishing over seventy suppression altars (Daoist ritual platforms called jingtan for vanquishing evil) to eliminate public hazards. In the second year of Emperor Ming of Jin's Tai Ning era (324 CE), when General Wang Dun garrisoned troops at Hukou while plotting rebellion, the True Lord and his Daoist companion Wu Meng went to admonish him. The famous fangshi Guo Pu, then serving under Wang Dun, introduced them. During a banquet, Wang Dun suddenly asked: "I dreamed of piercing heaven with wood—what meaning do you gentlemen find in this?" Wu Meng immediately deciphered: "Wood breaking through heaven forms the character 'wei' [未] (signaling the time is not yet ripe for rebellion)."

This passage recounts the story of Xu Xun (also known as True Lord Xu), patriarch of the Jingming Daoist tradition, achieving enlightenment and ascending to immortality. The narrative begins with a diviner named Pu foretelling the inevitable failure of the rebellious minister Wang Dun's uprising. Enraged, Wang Dun executed the diviner, but True Lord Xu miraculously transformed into a white dove to escape. History later confirmed Wang Dun's military defeat and death.

After returning to Jinling (modern-day Nanjing), True Lord Xu spent decades in seclusion at the Golden Tower Cave and Celestial Treasure Cave on Purple Mist Peak of Mount Lu, instructing disciples in Daoist scriptures and teachings. Though his daily demeanor appeared ordinary, his dwelling was often graced with extraordinary signs—cranes circling overhead and auspicious clouds gathering.

On the first day of the eighth lunar month in 374 CE (the second year of Emperor Xiaowu's Ningkang era), celestial officials descended with heavenly regalia. Two immortal officers—Jade Purity High Minister Cui Ziwen and Original Purity High Official Xiaqiu Zhong—proclaimed the Jade Emperor's decree, honoring Xu Xun's merits accumulated through multiple lifetimes: relieving suffering, vanquishing demons, and saving countless lives. They conferred upon him the celestial title "Grand Historiographer of the Nine Provinces and Eminent Ambassador," presenting him with purple-feathered robes, jade banners, precious scepters, and the Golden Elixir of Jade Nectar.

After accepting the decree, the celestial envoys revealed Xu's ascension date. Gathering disciples and villagers for farewell banquets, Xu composed ten admonitory poems for each of his eleven disciples. On the appointed day, as the ceremonial gathering commenced, celestial music suddenly filled the air amidst swirling auspicious clouds. Immortal youths and jade maidens descended with dragon-drawn chariots and feathered canopies, accompanying the same envoys who delivered the Jade Emperor's final decree: absolving Xu's karmic debts from past lives (including hunting offenses and ancestral rites neglect), commending his current life's merits in healing through talismans (fulu) and upholding justice, before formally escorting him to celestial immortality.

This passage records the miraculous ascension of Xu Xun, patriarch of the Jingming (Pure Brightness) school of Daoism, who was revered as "Zhenjun" (True Lord). The narrative begins with Xu Xun receiving the Golden Elixir (Jindan) from the Director of Fate on Mount Qian. Exercising his spiritual powers to relieve disasters for common people, he ultimately ascended to immortality accompanied by forty-two family members and six disciples—even his chickens and dogs were said to have risen with him.

A servant couple named Xu Da, upon hearing of Zhenjun's ascension, rushed back to plead for inclusion. The True Lord taught them the methods of terrestrial immortality (Dixian, a lower rank of celestial beings), instructing them to continue cultivation in mountain seclusion. During the ascent, objects like medicine mortars, cart wheels, and chicken coops fell from the sky. Remarkably, mice that had consumed the elixir survived despite their intestines dragging on the ground—all interpreted as auspicious omens.

The text notes Zhenjun was born during the Three Kingdoms period (2nd year of Chiwu era under Emperor Wu of Wu) and lived 136 years. After his ascension, villagers built a shrine at his former residence, inscribing his 120 surviving poems on bamboo slips for divination purposes, known as "Sacred Lots" (Shengqian). These relics were still preserved in the shrine during Emperor Yang of Sui's reign.

Key Daoist concepts appear throughout: "Jingming" represents an important school emphasizing loyalty and filial piety; the "Golden Elixir" signifies the immortal medicine attained through alchemical practice; "terrestrial immortals" (Dixian) belong to Daoism's celestial hierarchy as earthly-dwelling transcendents. These episodes vividly illustrate Daoist ideals of achieving ascension through cultivation and popular veneration of Zhenjun Xu Xun.

During the Shuichun era of the Tang dynasty, Celestial Master (Tianshi) Hu Huichao rebuilt the Jingming Daoist Temple (an important Daoist monastery), which received special veneration from Emperor Xuanzong of Tang. By the Song dynasty, Emperors Taizong, Zhenzong, and Renzong each bestowed imperial inscriptions, renamed the temple "Yulong," prohibited logging in nearby sacred mountains, and exempted local taxes.

In the second year of the Zhenghe era (1112), Emperor Huizong of Song issued a jade edict (imperial decree) honoring Xu Xun (Xu Jingyang, patriarch of the Jingming tradition) as the "Perfected Lord of Divine Power and Marvelous Aid." By the sixth year of Zhenghe (1116), the temple was elevated to a grand palace (gong) and granted the additional title "Wanshou" (Ten-Thousand-Year Longevity). On the first day of the fifth lunar month, while reading in the Chongzheng Hall, the emperor suddenly drifted into a dream. He saw a Daoist approaching from north of the Donghua Gate: wearing a nine-flowered crown (a ritual headpiece) and crimson robes, flanked by attendants in blue holding a sword and whisk (ritual implements), followed by two envoys in colorful robes carrying a seal and a staff.

The Daoist bowed before the hall and ascended the dragon-tail staircase (palace steps). Sensing this was no ordinary priest, Huizong asked, "Who are you? How dare you enter unsummoned?" The Daoist replied, "I am Xu Jingyang, temporarily overseeing the Nine Heavens' duties. The Jade Emperor dispatched me to inspect the Western Qutu Kingdom, but passing my homeland, I detected demonic qi and came to warn you." After being seated, Huizong inquired about the impending disaster. The Daoist explained, "360,000 bolts of silk sunk in Hunan and Hubei—this is the work of a young dragon. Your predecessors wrongly enfeoffed it as a king. During the Yongjia chaos, it slit its mother’s belly to escape yet was pardoned instead of executed. Now it plagues the realm. Upon my heavenly return, I shall subdue it to prevent further havoc in the Yangtze and Huai regions."

Grateful in the dream, Huizong added, "My chronic sores remain uncured—does the Perfected Lord have medicine?" Xu Zhenjun produced a small gourd, poured out a pill the size of a mung bean, chanted an incantation, and applied it to the sores. Instantly, cooling relief penetrated Huizong’s bones. As the Perfected Lord departed, he turned back suddenly: "My former abode lies in ruins—may Your Majesty restore it." Days after waking, reports confirmed the silk lost to storms. Consulting maps, Huizong found the site of Xu’s sword-sharpening pool in Fenning County. He ordered artists to paint Xu’s likeness as seen in the dream for the Shangqing Chuxiang Palace and allocated funds for repairs. Months later, Xu Zhenjun reappeared in a dream to express gratitude.

This passage documents the numerous divine traces and sacred sites left by Perfected Lord Xu Xun (one of the Four Great Celestial Masters in Daoism) at Western Mountain in Jiangxi. When the emperor learned that the Jade Majesty Palace of Ten Thousand Longevities (Xu's cultivation site) had humble buildings, he decreed its reconstruction. During the Jianyan era when Jin invaders attempted to burn the palace, water miraculously gushed from its beams and pillars, preventing the fire. The astonished Jin general inscribed words on the wall before retreating, demonstrating how even Xu's relics were divinely protected.

The text meticulously describes several miraculous locations: The cypress tree before the hall whose withering or flourishing predicts the temple's fortunes, with its leaves curing all ailments when boiled as medicine; the Alchemical Well where a divine dragon once appeared, later suppressed by Hu Dongzhen's talismanic stone; how Tang official Yan Zuan, doubting the Iron Pillar's sanctity, provoked thunderstorms and giant waves when digging it, forcing him to apologize; the palace bell that became mute when forcibly moved to a Buddhist temple; and the stone casket forcibly opened by rebel Zhang Shan'an, revealing cinnabar inscriptions prophesying his wicked deeds.

Geographical marvels are also recorded: The Sword-Grinding Pool's sandy banks near Dragon Sands remain standing for millennia; leeches vanished from Xinjian County's Drought Lake after medicinal treatment; Songhu City's inns remain mosquito-free to this day; the flood dragon cave in Fengcheng County secured with cedar wedges; and the giant boulder split by Xu's sword at Hidden Stream in Fengxin County. Finally, Emperor Chengzong of Yuan conferred upon Xu the title "Perfected Lord of Ultimate Dao's Mystical Response and Divine Power's Wondrous Aid," while honoring Master Hongya as Scripture Master of Pure Brightness. These accounts reflect Daoism's veneration of Xu Xun's miracles and admiration for his merits in protecting the nation and benefiting the people.

This scripture master was surnamed Zhang and named Yun, with the sobriquet Hongya (also called Yun, styled Cangzhen). His exact origins remain unclear. Legend holds that he and Chisongzi (an ancient immortal) both served as teachers to the Divine Farmer (Shennong). According to the Taoist text Zhen'gao (Declarations of the Perfected), Master Hongya currently serves as the chief immortal official at Mount Qingcheng (a sacred Taoist site). During the Sui dynasty, he manifested at Mount Guye in Jinyang and at Western Mountain in Yuzhang (modern Nanchang), often seen reading and fishing on the rocky banks of the river west of Western Mountain—a site still marked by the "Fishing Terrace" ruins. In the ninth year of Emperor Wen of Sui's reign (589 CE), the court renamed Yuzhang to Hongzhou in honor of Master Hongya.

Standing seven chi five cun tall (approx. 1.8m) with refined features and a sonorous voice, Master Hongya excelled at playing the qin and calligraphy, and was fond of transcendental whistling (changxiao). He received teachings on the "Way of Pure Brightness, Numinous Treasure, and Loyalty-Filiality" (a key Taoist practice) from the Lords of Sun and Moon. His attire varied: sometimes wearing a black hat or horned headscarf, dressed in deerskin robes or red kudzu shirts, belted with rhinoceros horn, and shod in short boots. For travels, he always rode a white mule named "Snow Essence," accompanied by five peculiar-looking youths named Ju, Li, Shu, Ge, and Duo. These attendants carried ritual implements: hexagonal fans, cloud-draped bamboo hats (also called white rattan hats), square wooden lanterns, two scrolls of mysterious texts, wooden ruyi scepters, Qiong bamboo staffs, gourds of immortality, the Hui wine-pot of Wei, and a self-filling "Endless Ladle" (also called Ever-Full Pot or Overflowing Cup).

He moved unpredictably between cities at dawn and dusk. During Empress Wu Zetian's Shengli era (698-700) and Emperor Xuanzong's Kaiyuan era (713-741), he twice declined imperial summons. Later, when summoned to the Zhanlu Palace, Xuanzong requested his famous whistling performance—its tones transcendently clear. The emperor asked: "How do I compare to Yao and Shun? And how does Master compare to Xu You (an ancient recluse)?" Hongya replied: "Your Majesty's virtue surpasses Yao-Shun, while this humble one's cultivation falls short of Xu You's. When Yao summoned Xu You, he refused to come; yet today when summoned, I have come." Though offered positions like Minister of Ceremonies (Taichang Qing) or even Minister Over the Masses (Situ), he declined all appointments, finally requesting: "Why should Your Majesty begrudge me mountains and streams, preventing me from emulating recluses Chao Fu and Xu You?" He then returned to Western Mountain to practice breatharian fasting (fuqi) and traveled between Western Mountain and Mount Guye.

In later years, he frequented sacred Taoist peaks like Zhongnan, Taihua, Qingcheng, and Wangwu Mountains, cultivating alongside Masters Dong and Luo. He often discoursed on practices like the Golden Elixir (waidan alchemy), the Hua Pool (neidan terminology), and bodily transformation arts—though none fully grasped their profundity. Each dawn, he still rode his white mule with attendants, departing Western Mountain for celestial wanderings.

This account recounts the miraculous deeds of Hu Huichao (also known as Huasuo, styled Basu), an eminent master of the Jingming (Pure Brightness) Daoist tradition. His origins and true age remained unknown—whenever questioned, he would simply smile and claim to be fifty-two years old.

The story begins at the Zhang River ferry: A boatman noticed that after Master Hu crossed into Hongcheng, he never seemed to return. Growing suspicious, the boatman sent his son to follow discreetly. The young man observed Master Hu selling medicines while wandering through the city, eventually arriving at the former residences of Jin Dynasty Minister Qian Hui and the immortal Peng Xian (now the site of Pengzhen Temple). There, he joined fellow cultivators in sweeping stone altars, burning incense for discourse, studying secret texts, occasionally playing chess or composing poetry—this continued for many days.

Then one day, Master Hu mounted a white mule with attendants and entered the very well where Peng Xian had once practiced alchemy, vanishing without a trace. The boatman's son pursued further along the well's passage until suddenly hearing familiar oar sounds—only then did Master Hu realize he was being followed. Learning the reason, he asked if the youth wished to accompany him to the immortal realm. Upon receiving refusal, he had the young man close his eyes, touched his crown, and instantly returned him to the ferryboat. For ninety-three years thereafter, Master Hu never reentered the city, eventually retreating into seclusion with unknown whereabouts.

To this day, Hongya Well remains on Western Mountain beside Wujing Spring—its bottomless depths perpetually roar with thunderous currents, emitting chilling vapors even in midsummer. Legend claims this well connects to Peng Xian's alchemical well, and nearby maple trees bear marks left when Master Hu, having perfected the Golden Elixir, ascended astride a Xuejing (white divine beast). West of the well stands Ziqing Palace (originally Yingsheng Palace), where Master Hu cultivated. Three of his poems are carved there, expressing transcendent detachment from worldly concerns.

Hu Huichao authored commentaries on the Laozi, Zhouyi, Three Ritual Classics, and Guliang Commentary, revered as "Scripture Master" among Jingming practitioners. His supernatural manifestations and literary works embody the tradition's core tenet: "Loyalty and filial piety as foundation, Pure Brightness as essence."

This passage records the legendary deeds of Hu Huichao, patriarch of the Jingming (Pure Brightness) school of Daoism, known as "Immortal Hu the Tall." Daoist Master Hu possessed an imposing stature—while appearing ordinary in solitude, he stood out remarkably in crowds. He interacted with others unbound by formal etiquette, offering only simple hand-clasped salutes. Legend holds that he received transmission of the "Pure Bright Numinous Treasure Way of Loyalty and Filial Piety" from the Immortal Lords of Sun and Moon, an enigmatic cultivation method beyond ordinary comprehension.

In the early Tang dynasty, Master Hu secluded himself at Hongjing (Hong Well) in the Western Mountains of Hongzhou (modern Nanchang), frequently traveling to the prefectural city. Once witnessing a family weeping over their daughter being selected as sacrificial offering to a temple deity, he immediately summoned wind and thunder to incinerate the heterodox shrine. Uprooting a giant camphor tree beside the temple, he cast it into the river—this upstream-floating tree later formed Zhangshu Town (modern Zhangshu City, Jiangxi) along the Qing River. Grateful locals built the Mysterious Wonder Temple (Xuanmiao Guan) at the site where he vanquished the demon.

During the reigns of Emperors Taizong and Gaozong, the imperial court summoned him twice. During his second audience, he accurately identified a den of demonic foxes beneath the western palace wall, where excavation uncovered over a dozen aged foxes and numerous human bones, eradicating supernatural disturbances in the palace. When Emperor Gaozong offered rewards, Master Hu insisted on returning to the mountains, compelling the emperor to host a farewell banquet.

Back at Youwei Temple in the Western Mountains, finding the Daoist temple dilapidated, he manifested extraordinary powers: first causing timber to fly overnight from a river mouth ninety li away to the mountain's base, then using talismanic incantations (fulu) to open a transport route. He also excavated three hundred thousand coins at the mountain's foot for renovation funds. The temple's more challenging construction work, beyond human capability, was reportedly completed at night with divine assistance.

(Note: Jingming Zhongxiao Dao emphasizes "loyalty and filial piety as foundation," believing their practice leads to spiritual communion with the Dao. "Commanding wind and thunder with whistles" refers to Daoist ritual masters summoning thunder department deities through whistling techniques.)

This passage records the deeds of two eminent Daoist masters. The first part narrates the story of a cultivator known as "Master Dongzhen" (Cavern of Perfection):

This master could command spirits and deities. To prevent fires, he dug seven wells outside his gate. Later summoned by the emperor to discuss divine matters, he spoke only of Dao and De (Virtue) and principles of governance before requesting to return to the mountains. The emperor sent envoys with gold and silver to escort him home. En route at Shanfu County, he received an imperial letter praising his lofty virtue, comparing him to ancient immortals like Guangchengzi and He Shanggong.

After refining the Golden Elixir (Jindan) for three years at Hongya Mountain's ancient altar, the emperor summoned him again to court. But he suddenly departed, much to the emperor's regret. Later dwelling at Xumu Hermitage in the Western Mountains, he told disciples he had resided there for centuries. In 703 AD (Chang'an era), he instructed disciples to build a brick tomb northwest of Youwei Temple, where they interred sacred implements including the Great Mysterious Talisman (Taixuan Zhenfu), Seven-Star Sword, and Numinous Treasure Staff (Lingbao Cezhang). Three days later, dressed in full regalia and seated on a rope-bed, he achieved ascension amidst circling clouds and cranes, with sounds of horses and troops heard beyond the walls. The court posthumously honored him as "Master Dongzhen," while disciples of the Pure Brightness (Jingming) tradition revered him as "Master of the Dharma."

The second part chronicles the biography of Guo Pu, Supervisor of Conversions in the Jingming lineage:

Guo Pu (style name Jingchun), a native of Hedong, mastered Confucian classics with vast erudition yet cautious speech. His poetic prowess was unmatched in the Eastern Jin dynasty. Fond of ancient scripts, he excelled in Yin-Yang arts and numerology. After studying under Diviner Guo (who specialized in milfoil divination), he obtained the nine-volume "Blue Bag Scripture" (Qingnang Shu), mastering the Five Phases (Wuxing), astronomy, geomancy, and divination to resolve misfortunes. During the Western Jin emperors Hui and Huai's reigns, foreseeing central China's turmoil, he relocated southeast. Once when General Zhao Gu's prized horse died, Guo Pu claimed he could revive it, instructing Zhao to dispatch twenty strong men with long poles thirty li eastward to the Qulin village shrine...

This passage recounts the legendary deeds of Liu Yu (styled Yuzhenzi), patriarch of the Pure Brightness (Jingming) Daoist tradition:

In his youth, Liu Yu encountered a remarkable event: someone instructed him to strike a particular spot where he would obtain an object capable of reviving dead horses. Following the advice, he indeed acquired a monkey-shaped artifact. Upon blowing through it toward a deceased horse's nostrils, the animal revived, whereupon the object vanished. Later, when Emperor Yuan of Jin crossed the Yangtze River, Wang Dao appointed Liu Yu as his military advisor.

Liu Yu demonstrated extraordinary filial piety. After his mother's passing, he personally selected a burial site at Jiyang merely a hundred paces from the water's edge. When others warned of the proximity to floodwaters, he prophesied the area would become dry land. Soon, silt accumulation transformed dozens of miles around the grave into mulberry fields. During Emperor Ming of Jin's reign, when Wang Dun rebelled, Liu Yu went to dissuade him. Wang Dun claimed to have dreamed of "a tree piercing heaven," which Liu Yu interpreted as the character "wei" (未 - implying the rebellion would not succeed), advising him to maintain ministerial loyalty. Enraged, Wang Dun demanded to know his lifespan. Liu Yu frankly warned that rebellion would bring swift death while predicting his own execution that very noon. After Wang Dun killed him, witnesses reportedly saw Liu Yu in Danyang's marketplace, leading contemporaries to believe he had achieved "liberation by weapon" (bingjie - a Daoist term for using violent death to shed the mortal form and attain immortality).

Liu Yu authored numerous poems and essays, including the sixty-chapter Donglin Scripture and ten-chapter Xinlin collection, while annotating classics like the Erya and Shanhai Jing. Pure Brightness disciples revered him as "Supervising Initiation Master." Originally from Shimen in Jiangxi before relocating to Nankang, he displayed exceptional intelligence from childhood—grasping profound meanings in texts by age five. When both parents died during his twentieth year, he meticulously observed mourning rites despite poverty, sustaining himself through farming until renouncing worldly affairs for spiritual cultivation. The text notes his connection to Xu Xun (Xu Zhenjun, one of Daoism's Four Celestial Masters), indicating his authentic lineage transmission.

(Note: The text retains specialized Daoist terms like "liberation by weapon" and "Xu Zhenjun" with brief explanations; ancient place names are annotated with modern Jiangxi equivalents; divinatory dream interpretations and prophecies maintain their original mystical quality through objective narration)

In the year 374 CE during the Jin Dynasty, when Perfected Lord Xu Xun ascended to immortality from Mount Xishan in Yuzhang (modern Nanchang), he left a prophecy: "One thousand two hundred and forty years after my ascension, eight hundred disciples (now mistakenly called 'earthbound immortals') will emerge from the western bank of the Hexi River in Yuzhang to vigorously propagate my teachings. The sign will manifest when a sandbar suddenly appears in the river's center near the commandery city, submerging the Shajingkou channel."

By 1128 CE during the Southern Song Dynasty's Jianyan era, merely seven centuries later, war ravaged the land. He Zhengong and others prayed to Perfected Lord Xu for deliverance. The lord indeed responded with divine revelation in Yuchuan, foretelling his descent upon the Jade Majesty Palace (Yulong Gong) on the fifteenth day of the eighth month in 1131 CE. At high noon that day, amidst swirling clouds, the Perfected Lord descended from heaven. Entering through the western side of the main hall, he proceeded directly to the Jade Register Hall, transmitting the Scripture of Flying Immortals' Salvation of Humanity and the Great Dharma of Pure Brightness, Loyalty and Filial Piety. After receiving this authentic transmission, He Zhengong established an altar and initiated over five hundred disciples, alleviating disasters and restoring peace to the people.

After another two centuries, the Daoist methods gradually declined. Then in 1282 CE during the Yuan Dynasty's Zhiyuan era, when the imperial court renamed Longxing Circuit as Longxing ("Dragon Ascension") Circuit, a new sandbar emerged outside Zhangjiang Gate in May. That autumn, Master Liu Yu encountered Celestial Master Hu Huichao of the Cavern of Perfection (Dongzhen) at Xiyougang in the Western Mountains. Celestial Master Hu revealed: "The Dragon Sand prophecy has manifested. The Great Teaching of Pure Brightness shall revive, producing eight hundred disciples with you as their patriarch. On the Gengshen day of the twelfth lunar month in 1296 CE, the Perfected Lord will descend to your household." With these words, he vanished. The following spring, Liu Yu again met Celestial Master Hu at the Forbidden Mountain of Jade Majesty (Yulong), learning that the Perfected Lord was actually an incarnation of the Solar Emperor—not the legendary reincarnation of the "golden phoenix bearing pearls," but a coalescence of solar and lunar essences. Before emerging from Hongjing (the Crimson Cliff Cinnabar Well), the Perfected Lord traversed the Fusang (mythical solar tree) and Kunlun realms, circulating through terrestrial and aqueous meridians before finally manifesting at Hongjing in resonance with the Western Mountains' numinous qi.

This passage recounts the legendary deeds of Xu Xun (the True Lord), patriarch of the Daoist Jingming (Pure Brightness) School, and his connection to the sacred site "Black Crystal Plain" (Wujing Yuan).

The text explains that the place name "Black Crystal Plain" relates to the Sun and Moon deities, serving as a holy land where the True Lord transmitted the Dao, protected by myriad spirits. The True Lord descended to the mortal realm on the 28th day of the first lunar month in the second year of the Chiwu era (239 CE, the year of Jiwei) of the Wu Kingdom during the Three Kingdoms period. This timing carries celestial significance: the year Wuwu symbolizes the sun, Jiwei represents residual Qi (vital energy) of the Fire Virtue (De), the first month corresponds to the beginning of human affairs, and the 28th day signifies the return of light after darkness.

Later, when the True Lord slew the flood serpent in Hahun County (modern Jiangxi), a red crow flew past, fulfilling a prophecy. When the cycle of immortal destiny turned, divine signs reappeared at Black Crystal Plain. On the Lantern Festival (15th day of the first month) in a specific year, an enlightened figure at the Ziqing Palace (a Daoist temple) received revelation foretelling the revival of the Great Jingming Teachings.

The text also records the deeds of several exalted adepts: A certain master established the Tengsheng Daoist Academy in Xiaoxing Village to instruct the people. Later, he met Guo Jun, Immortal Elder of the Water Bureau, who taught him feng shui arts, leading him to discover the former residence of Master Wei—a site where the True Lord once cultivated the Dao and also the former hermitage of Master Hongya (Zhang Jun). After acquiring the land through an exchange, the Numinous Official Deng Jun presented a poem confirming this as Hongya’s legacy.

In the year Yuanzhen Jiwei (1295 CE), this master traveled spiritually to the Jade True Palace, where he encountered the True Lord returning with Zhang Jun and Hu Jun from paying homage to the Celestial Court. The True Lord instructed him to venerate the Golden Crow of the Sun (Yangwu), while Zhang Jun revealed the divine sign of the three-legged crow. The following year on the Lantern Festival, as the master and his disciples prayed atop the Ziqing Palace tower, a stream of light suddenly fell into the incense burner, revealing a black, lustrous, and heavy gem resembling a coconut—the Black Crystal. That very night, Hu Jun transmitted the Great Dao to him.

Through celestial omens, sacred site discoveries, and encounters with divine beings, these accounts construct the Jingming School’s sacred lineage, emphasizing the heaven-sent nature of its teachings (Pure Brightness, Loyalty, and Filial Piety). The recurring motif of the "Black Crystal" symbolizes the essence of the sun, resonating with the Jingming doctrine’s emphasis on "Solar Palace Filial Piety."

The disciples heard that the Master (a Daoist honorific for realized adepts) was about to descend, so they arranged to wait together to receive him. On the gengshen day of the twelfth lunar month, Wang Zhending, Fang Gongcheng, Hu Ciyou and others gathered at Master Liu Yuzhen's residence.

The Master said: "When the destined person's time comes, they will naturally arrive." That evening, heavy snow fell. During the first watch of the night, Huang Yuanji from the Yulong Temple (a Daoist monastery) suddenly appeared. The Master asked him: "Why have you come so far in this bitter cold?" Huang Yuanji replied: "Last night I dreamed that Celestial Master Hu (a high Daoist immortal title) told me something significant would happen at Liu Yuzhen's home and I should hurry here."

Thereupon, the Master led his disciples in lighting lamps and burning incense while waiting in stillness. Near midnight, as the Master gazed at the sky, suddenly the Master descended. Everyone hurried down the steps to kneel and receive him. They saw yellow qi (vital energy) filling the air—neither smoke nor mist—as the Master ascended to the hall surrounded by this aura. He transmitted to Liu Yuzhen the Lingbao Altar Record, signed at the end as "Disciple Liu Yuzhen," noting the transmission occurred at dawn on New Year's Day of the dingyou year atop the mountain.

After these miraculous manifestations suddenly dissipated, Master Guo further transmitted altar documents (Daoist ritual texts). On New Year's Eve amidst wind, snow and gloom, the Master maintained purification while waiting. At midnight, the mountain hall's gate opened by itself, revealing an armored deity who said: "The True Lord summons you." The Master then climbed the mountain holding a lantern, seeing the starry sky brilliantly illuminated. Shortly thereafter, the immortal procession descended. The Master reverently bowed and offered jujubes and tangerines on a mat of cypress leaves.

The True Lord told him: "This mountain faces the Phoenix Ridge in front and leans against the Crane Peak behind. When I cultivated here in the past, I paid homage to Lord Lao (the supreme Daoist deity). He commanded the Sun and Moon Lords to descend here and transmit to me the supreme Dao, hence this place is called the 'Lingbao Heavenly Audience Altar.' Today I shall also transmit to you the 'Authentic Instructions of the Eight Poles of the Central Yellow Great Dao' (an advanced Daoist practice method), which you must receive devoutly. Among my eight hundred disciples, you rank first, with your name recorded in the Eight Hundred Grotto-Heavens of Hualin (a Daoist celestial realm)."

The True Lord further admonished: "Maintain constant clarity of your original mind, harm no living beings, preserve loyalty and filial piety in your heart, and practice good deeds to help others. When your merit is complete in the future, we shall meet again in the grotto-heavens. Moreover, devote yourselves to cultivation—each person's accumulated merit will bear corresponding fruits without regression. Those who slacken in practice and abandon the path midway will face the trial of wind-blades (a Daoist description of punishment). By propagating the teachings and accumulating merit now, after two or three lifetimes of cultivation to resolve karmic obstructions, you may achieve daylight ascension."

I have no other particular words of encouragement. After saying these words, Master Gaoju respectfully bowed in farewell, watching until his figure disappeared from sight before returning. On the Jiawu day of the tenth month, I temporarily resided at the Qingyi Hall in Yulong (a sacred Daoist site). By the Bingchen day, Master Hu came again to transmit the Daoist methods, explaining the essentials of the Three-Five Flying Steps (a Daoist ritual footwork technique) and the Orthodox Unity (Zhengyi) Demon-Slaying Arts. From then on, he began to propagate the Great Dao (Dadao) and teach later disciples. The methods he transmitted were rooted in loyalty and filial piety, with reverence for the Heavenly Dao and salvation of all beings at their core—simple and uncomplicated.

Disciples asked: "In the past, Master He Zhen’s transmitted methods were quite complex, yet what you teach now is extremely concise. Why this difference?" The master replied: "During the Shaoxing era, the celestial opportunities were still distant, and only provisional methods could be used to save the world, hence the need for elaborate rituals to spread the teachings. But now, the Dragon Sands (a prophecy of Daoist revival) have appeared, and the celestial opportunity is near. There is an urgent need to deliver people, so simplified methods are used to propagate the teachings. Though the approaches differ, the ultimate purpose is the same—there is no need for doubt."

He continued: "By the karmic affinity of past lives, we are fortunate to encounter the Great Dao—this joy is beyond words. Now that the Jinglu (place of cultivation) is preliminarily established, we must first express our loyal blessings to Heaven, Earth, ruler, and kin, and secondly honor our ancestors to manifest filial piety. Cultivate the self with caution, nurture virtue (De), and practice the Dao—only then can we stand without shame. Now, I shall plead with the Celestial Master (Shijun) on your behalf to bestow the essence of the sun and moon, refining and delivering the souls of departed ancestors to dissolve their karmic obstructions in the underworld."

On the fifteenth day of the tenth month, he ascended the Chaotian Altar, burned incense under the open sky, and sat on the ground in deep contemplation. Two earthen vessels were placed on the altar, and soon golden threads of light descended from the east and west, pouring into them. The liquid in the left vessel turned red like cinnabar, while the right remained clear like quicksilver. After using these to draw talismans (Fulu), the ritual was perfectly completed. Seven days later, disciples all dreamed of their ancestors saying they had received the True Lord’s deliverance—having undergone the "potter’s refinement" (a metaphor for Daoist salvation rites), they had transformed from yin to yang and ascended to the ranks of immortals.

On the Gengshen day of the tenth month the following year, Master Guo came again to transmit Daoist methods. Master Deng often visited to discuss the Yi Jing (Book of Changes), and thus the master became especially proficient in it. Fang Gongcheng once spoke of hexagrams and numerical symbolism when, at midnight, the wind rose and extinguished the candles. With a gentle breath, the master relit them. Astonished, Gongcheng asked, and the master calmly replied: "You understand only the Yi Jing of books, not the Yi Jing within the body. If you grasped this principle, relighting extinguished candles would be no marvel." Gongcheng immediately bowed, vowing to follow him as a disciple for life. The master often interacted with various immortals, among whom Masters Zhang, Hu, Guo, and Deng were closest. Once, Master Zhang invited him across Hongjing, tossing a fan into the water and instructing him to....

This passage recounts the life and spiritual achievements of Huang Yuanji (courtesy name Xiwen), the founding patriarch of the Jingming (Pure Brightness) school of Daoism.

During his travels to aquatic realms, Huang once encountered a giant blue ape bound in chains, which he was told was the water demon Wuzhiqi subdued by Yu the Great during his flood control efforts. Despite his growing spiritual attainment, Huang became increasingly humble and reclusive, often performing miraculous deeds to bless people and avert disasters. He established several cultivation sites including the Hidden Truth Cave and True Stillness Hut, where he transmitted various esoteric methods.

In the first month of the Wushen year, he cast a piece of black crystal into the Alchemical Well (Hongjing), declaring "those destined shall receive it." Subsequently, he entrusted his disciple Huang Yuanji with the mission of propagating the teachings, instructing: "I came into this life to establish a great tradition. In my next incarnation, I shall return with eight hundred disciples. Now that my earthly lifespan nears its end, my body should be cremated at midnight after death, with ashes temporarily buried at Zhaoxian Plain, then relocated to a sea island after three years." In the second month, he bid farewell to the assembly at Ziqing Palace and peacefully departed at fifty-two years of age. When his coffin was opened three years later, only an empty casket remained—a testament to his ascension as an immortal.

Huang Yuanji's philosophical foundation lay in "rectifying the heart and maintaining sincerity" (zhengxin chengyi), emphasizing authentic cultivation with verifiable results. Neither ostentatiously aloof nor conformist, his words always accorded with cosmic principles and human ethics. While profoundly versed in Confucian, Buddhist and Daoist traditions, he regarded Laozi's teachings as fundamental. His literary legacy includes 137 volumes such as Jade Truth Dialogues and Secret Principles of Pure Brightness.

Contextual notes:

1. Wuzhiqi was a legendary water demon subdued during Yu the Great's flood control

2. "Alchemical Well" (Hongjing) refers to special wells used in Daoist elixir preparation

3. "Earthly lifespan's end" (yangshu jiangzhong) denotes the termination of mortal life

4. "Empty casket" (konghan) phenomenon is considered evidence of ascension via bodily liberation (shijie)

5. The Jingming school emphasizes "loyalty and filial piety as foundation," integrating Confucian ethics with Daoist cultivation

This passage recounts the story of Huang Xiwen (styled Master Zhonghuang), a Yuan dynasty Daoist who inherited the teachings of the Jingming (Pure Brightness) tradition—a Daoist school emphasizing loyalty and filial piety as spiritual cultivation.

Huang's teacher, Liu Yuzhen (the Hermit of Western Mountain), was a virtuous Confucian scholar who received divine revelation during his mountain seclusion, learning he was the foremost among the "Eight Hundred Immortals" prophesied by Xu Xun (the Jin dynasty master and founding patriarch of Jingming Daoism) to appear eight centuries later. Recognizing Huang Xiwen's exceptional qualities, Liu transmitted the lineage to him on his deathbed, teaching that cultivation's essence lay in maintaining a pure and luminous original mind while prioritizing loyalty and filial conduct.

Huang served his master and the master's wife as his own parents, never eating upon returning from travels without first making ritual offerings. He followed Liu's instructions as though facing heaven and the gods, later establishing three ritual platforms—Yuzhen, Yinzhen, and Dongzhen—on Western Mountain to propagate the teachings. In 1323 (the 3rd year of the Zhizhi era), he lectured in the capital, earning admiration from officials and scholars. The following year, Celestial Master (Tianshi) Zhang Sihan (39th lineage holder of the Zhengyi order) recommended him to the court, praising his integrity and capability—noting how he had strictly managed temple affairs before studying Xu Xun's loyalty-filiality teachings under Liu Yuzhen, after which he became profoundly humble.

Though the imperial court offered him titles like "Pure Brightness Master Who Honors Virtue and Expounds the Dao," Huang remained indifferent, focusing solely on elucidating his school's doctrines. His practice reached the state where "clarity and emptiness arrived daily, all impurities purified completely." On the 11th day of the 12th month, he wrote farewell letters to disciples like Chen Tianhe, foreseeing his yu hua ("feathered transformation"—the Daoist term for an adept's death as "returning to authenticity") at the midnight hour. True to his prediction, he departed this world, returning to the celestial realm where his teacher Liu Yuzhen resided.

This passage records the life and spiritual practice of Xu Yi (courtesy name Ziqi), a Daoist adept of the Yuan dynasty. Born at the yin hour (3-5 am) on the 27th day of the eighth lunar month in the Xinyou year of the Zhiyuan era, Xu married a woman from the Liu family and had a son named Xu Shijin. His ancestors were prominent gentry from Fengcheng who later served as officials and settled in Luling.

From childhood, Xu Yi displayed extraordinary intelligence, disdaining association with vulgar company. He often secluded himself to read, maintaining dignified composure throughout the day. His teacher Liu Xuxi—then a leading literary figure—tested him by demanding impromptu poetry during their first meeting. Xu composed verses effortlessly, earning high praise. Liu subsequently adapted Du Fu's line "Xu Qing's two sons were born utterly extraordinary" to bestow upon him the courtesy name "Ziqi," and wrote a preface for his poetry collection. The preface commended Xu's five-character poems for their classical simplicity and his regulated verse for its dynamic elegance, revealing exceptional talent and erudition.

In spring of the Wuwu year, Xu resolutely journeyed to Jintai (likely a Daoist sacred site), where his literary gifts first won him patronage from Imperial Censor Li Yifei, Court Ceremonial Director Ma Jiugao, and Vice Minister Qi Feng. He later became a key transmitter of the Jingming (Pure Brightness) tradition—a Daoist school emphasizing cultivation through loyalty and filial piety. Xu spent forty of his fifty-five years in spiritual practice, initiating numerous disciples including Chen Tianhe, Liu Zhenchuan, Xiong Xuanhui, Liu Sifu, and Huang Tongli.

The text also mentions Master Zhao of Zhongshan, a Daoist practitioner who befriended Xu Yi and commissioned his epitaph. The inscription extols Western Mountain as an ancient abode of transcendents, praising Xu for inheriting the "profound virtue" (Xuande, the supreme Daoist quality) and affirming that though physically departed, his spirit endures. The concluding line "resounding gold forms his music, jade his paintings" depicts his transcendence of worldly attachments and return to the "true earth" (zhen tu)—the Daoist state of primordial authenticity.

The term "Pure Brightness Loyalty and Filiality" (Jingming Zhongxiao) references the Song-Yuan era Daoist movement advocating ethical cultivation; "yang essence radiating brilliance" (yang jing fa hui) denotes the achieved state of pure yang energy in neidan practice; while "profound virtue" (Xuande) originates from the Daode Jing, denoting the deepest spiritual attainment. These elements reflect Yuan dynasty Daoism's characteristic synthesis with Confucian ethics.

This passage records the life of Huang Yuanji (courtesy name Ziqi), a Daoist priest during the Yuan Dynasty. After achieving top honors in the imperial examinations, he encountered Master Zhonghuang (an epithet of Xu Xun, patriarch of the Pure Brightness and Loyalty-Filiality tradition) who transmitted Daoist methods to him. At their first meeting, Zhonghuang exclaimed, "I dreamed of you last night," recognizing this as a predestined connection from past lives.

Huang studied the "Eight Ultimate Mysteries" (referring to eight crucial stages of cultivation) under Zhonghuang's guidance, then learned the Wuwei (non-action) principles of Quanzhen (Complete Perfection) tradition from Master Lan at Changchun Temple. He received the religious title "Pure Brightness Matched with Dao, Spiritually Responsive Master of Methods." From then on, he disregarded worldly fame and honors, remaining unmoved even when repeatedly summoned by high-ranking officials.

In the spring of the Jiazhi year, he returned to his hometown to care for his aging mother, devoting over twenty years to filial service until her passing. His homecoming coincided with a plague outbreak, yet when he insisted on visiting his mother, the epidemic miraculously dissipated. During a severe drought, villagers begged him to pray for rain at Ji'an Bridge - the downpour came immediately after his ritual, attracting numerous disciples thereafter.

The text particularly highlights his miraculous deeds: dispelling malaria-causing spirits, subduing yin forces with Fulu (talismans and registers), and ending floods and droughts. These marvels stemmed from his sustained cultivation, where inner De (Virtue/Power) naturally manifested as supernatural abilities. Through concrete examples, the narrative demonstrates the core Pure Brightness doctrine that "loyalty and filial piety form the foundation, while virtue moves the divine."

This Daoist cultivator (referring to Master Qifeng) possessed an ethereal and refined demeanor, often addressed by scholar-gentlemen as "Master of the Crimson Portal" (Danjiong Daoren). His dwelling was a serene and luminous chamber, its entrance adorned with a plaque inscribed "Crimson Portal" in the calligraphic hand of Duke Zhang Liugong. His poetry collection, titled "Jade Sky in a Cup of Water," bore a preface by Duke Teng.

His extant works include the published Jingming Zhongxiao (Pure Brightness of Loyalty and Filial Piety) scriptures and several hand-copied liturgical (Keyi) manuscripts—all composed with elegant propriety. In the spring of the Gengyin year, he sent verses to Luo Wenkui of the Celestial Master (Tianshi) lineage: "I recall listening to rain in long corridors past,/ Writing with golden brush on black-ruled parchment./ A hundred years dissolve like dreams—I awoke first,/ While you still cling to worldly clouds, transient./ Celestial companions age with heaven's years,/ While this rustic soul wanders carefree./ My thoughts ride the wind to you—/ Now aged and ill, I've grown too weary for poetry."

To Imperial Messenger Sheng Ximing he wrote: "Ten years of storms across a thousand mountains,/ Yet never ceased our letters' faithful flight./ Poverty suits my nature's humble stations—/ Riches too easily distort the sight./ Guard well the wisdom gathered through your days,/ And ride the winds of change when heaven's time is right." His farewell poem for disciple Zhong Yanwen read: "At sixty years, my heart knows no desire—/ By dream-lit ponds spring grasses softly grow,/ Moonlit river towers inspire my verse./ Life begins anew, yet aged embers glow/ Less fierce than youth's undying fire./ My body light as leaf through inner alchemy (Neidan) refined,/ Through sacred peaks and grotto-heavens I freely roam."

Upon his self-portrait he inscribed: "In life I was you, in death you'll be me./ Between these states, who knows the true face?/ Ah! The moon dwells not in waves,/ Yet illuminates five lakes with grace." On the fifteenth of the fifth month, he bid disciple Xiao Shangxian offer wine to immortal officials and local deities, hosting a farewell banquet for villagers. Some guests reported celestial fragrances encircling the hall and jade palaces appearing through parted clouds. At noon the next day, he requested brush and paper, penning his final gatha: "This vile leather sack discarded without care—/ Amidst red furnace flames I take my flight/ Beyond the bright moon and clear winds, there/ Where no worldly dust may alight." Casting down the brush, he sat upright as a jade filament (a Daoist sign of transcendence) descended from his nostrils. Moments later, he achieved feathered ascent (yuhua). Having sojourned sixty years among mortals, he guided hundreds of disciples toward liberation.

(Note: The Jingming tradition was a major Daoist school during Song-Yuan periods emphasizing "loyalty and filial piety as foundation, cultivation as function." "Returned Elixir" denotes the supreme achievement of internal alchemy, while "jade filament" signifies auspicious signs accompanying an adept's liberation from the corpse.)

This passage primarily elucidates the origins and core doctrines of the Jingming (Pure Brightness) school of Daoism, a tradition rooted in loyalty and filial piety. Mount Xishan (present-day Xishan in Nanchang, Jiangxi) serves as the birthplace of Jingming Dao, revered as a sacred site where the Qi (vital energy) of heaven and earth converges. The text mentions Xu Xun (one of Daoism's Four Celestial Masters/Tianshi) cultivating the Dao here alongside Zhang Hongya and Hu Basu, with prophecies concerning the appearance of "Dragon Sands" (Longsha, an auspicious sign of immortal attainment).

The text emphasizes that the "Numinous Treasure" (Lingbao, the supreme Daoist method) originates from the Primordial Qi of the Great Beginning (Taichu). In heaven, it manifests as the Central Yellow Breath (Huangzhong); on earth, it crystallizes as Black Essence (Wujing); and in humans, it resides as the Dantian (elixir field). Practitioners who cherish this numinous quality can cultivate the Inner Landscape of the Yellow Court (Huangting) within their bodies, ultimately ascending to immortal realms. Special mention is made of disciples like Jade Perfected Master (Yu Zhenzi) and the "Eight Hundred Assembled Perfected" (Babaiquanzhen) who would inherit this Daoist lineage.

The latter section expounds the essence of the Great Dao of Pure Brightness: it is the formless, primordial foundation that appears as the Central Yellow Eight Poles (Zhonghuang Baji, cosmic axis) in heaven and as the Cinnabar Origin Crimson Palace (Danyuan Jianggong, heart center) in humans. These three levels share identical nature despite different names, all representing the most profound mystery of the Dao. Practitioners should transcend worldly distractions, assist the Great Dao, and ultimately achieve transcendence beyond the Jade Clarity Realm (Yuqingjing, highest Daoist paradise).

The concluding inscription employs symbolic language: the Golden Crow (Jinwu, sun) radiates its essence, Hong Well (Hongjing, Xu Xun's cultivation site) reveals true form, Zhongling (alternative name for Xishan) gathers numinous energy, and Dragon Sands herald immortal destiny. Those who receive this authentic transmission of the Numinous Treasure may establish eternal celestial abodes.

This expounds the core tenet of the Pure Brightness (Jingming) Daoist tradition—loyalty and filial piety as the foundation of cultivation.

The most profound truth between heaven and earth is encapsulated in the term "Pure Brightness" (Jingming). Only when the mind is purified can it become empty and luminous, attaining the supreme state of Shangqing's void realm (the highest Daoist spiritual plane). What we call the "Central Yellow Eight Poles" (the cosmic energy centers corresponding to the human body) represents the Heart of Heaven, while the "Crimson Palace of the Elixir Origin" (the heart cavity) symbolizes the human heart. Since heaven established the Central Yellow Eight Poles as its foundation, humans should reciprocate through loyalty to rulers and filial devotion to parents.

Loyalty and filial piety form the root of Daoist practice. Like a craftsman without timber—no matter how skilled, he cannot fashion vessels. Ancient sages like Emperor Shun and Bi Gan attained the Dao naturally through their virtuous conduct, without deliberate cultivation. Observe how jackals nurture their young and ants maintain hierarchy—even animals understand loyalty and piety, how much more should humans?

The Great Dao of Pure Brightness shares the same essence though manifested differently. All beings emerge from the Dao, yet humans alone hold supreme dignity. Those lacking loyalty and filial piety fall below beasts; those failing to maintain mental purity rank lower than dew-drinking cicadas.

By the decree of Lord Lao (the deified Laozi), I established this accessible path of loyalty and filial piety. Cultivation doesn't require seated meditation or mountain retreats—it hinges on establishing these fundamental virtues. With a purified and luminous heart, one naturally communes with divine beings, attaining the Dao without forced practice.

The Yi Jing's cosmogony further illustrates: Wuji (the Primordial Void) generates Taiji (Supreme Ultimate), which produces the Two Forms (Yin-Yang), giving rise to the Four Symbols (seasonal directions), which manifest the Eight Trigrams. The "Central Yellow Eight Poles" constitute the core of the Bagua's nine palaces. When inner rectitude aligns with outer ritual, the eight directions stabilize and heaven-earth achieves natural harmony.

In summation: The state of Wuji's pure void is called "Pure Brightness"; its Dao-center is the "Central Yellow"; its ritual manifestation across eight directions forms the "Eight Poles." By harmonizing the Four Symbols and venerating the Three Pure Ones, one masters the profound method of "Three-Five Flying Steps" (a Daoist cultivation technique).

This scripture expounds the core teachings of the Pure Brightness (Jingming) school of Daoism, which emphasizes purifying the original mind and cultivating loyalty and filial piety. It begins by stressing that spiritual practice must start from within—to rectify external conduct, one must first correct the heart-mind; to correct the heart-mind, one must eliminate desires. Without selfish desires, the mind naturally becomes upright; with an upright mind, the Dao's principles spontaneously become complete.

The text cites Guo Pu (a renowned Eastern Jin dynasty Daoist), explaining that the state of "Ultimate Non-Being" (Wuji) represents the realm of Pure Brightness. "Ultimate Non-Being" is the primordial chaos before the division of heaven and earth, while "Supreme Ultimate" (Taiji) marks the initial separation of Yin and Yang. The scripture states that the nameless is the origin of heaven and earth, while the named is the beginning of all things. From the Supreme Ultimate emerge the two modes of Yin and Yang, and only then does humanity come into being. Humans, as the most spiritually endowed beings between heaven and earth, form the "Three Powers" (San Cai) alongside heaven and earth.

In ancient times, the human heart-mind was as pure and naturally effortless (Wuwei) as heaven and earth. By the middle ages, this original purity began to be obscured by desires, though the Pure Brightness teachings had not yet completely vanished. In later generations, human conduct became increasingly diverse, diverging greatly from the primordial nameless state of heaven and earth.

Out of compassion, the Supreme Venerable Sovereign (Taishang Laojun, Daoism's highest deity), observing the uneven moral character among people, established religious precepts and disciplines. These principles can transform the unvirtuous into the virtuous, the unkind into the kind, and the disloyal/unfilial into the loyal and filial. The Way of Pure Brightness was first transmitted by Taishang Laojun to the Solar and Lunar Sovereigns (Lords of the Sun and Moon Palaces), then to Xu Xun (Xu Tianshi, patriarch of the Jingming school), before spreading throughout the world. Practitioners must strictly observe precepts and reverently uphold them, thereby returning from the fragmented postnatal state to the pristine prenatal purity—like night turning to day or winter transitioning to spring.

The text concludes by mentioning the establishment of an altar at Mount Huangtang (a sacred Daoist mountain), where ritual practices were performed to pray for national prosperity and repay parental kindness—thus embodying the Dao within worldly affairs. A stele was erected by immortal lords to commemorate this, with Guo Pu composing the dedicatory inscription.

The core teaching is this: Through eliminating selfish desires to purify the inner mind, and practicing loyalty and filial piety to cultivate virtue (De), one ultimately returns to the original state of unity with heaven and earth. Cultivation requires both internal purity and external conduct aligned with moral principles—a harmonious integration of inner and outer practice.

This passage describes the prophecies and visions of attaining immortality according to the Jingming School (a Daoist tradition emphasizing loyalty and filial piety as spiritual cultivation). The prophecy of Longsha (legendary gathering place of immortals) foretells the emergence of eight hundred celestial beings, beginning first from Yuzhen (a Daoist celestial realm), where the obsidian-hued radiant scenery stretches for three thousand miles.

During cultivation, one must conceal the Lingbao (the vital essences of Jing, Qi, and Shen within the body) and circulate Qi according to the Zhoutian method (the practice of guiding Qi through the body’s meridians). When establishing an altar (a ritual space), one must invite the White Water Immortal (a Daoist celestial figure) for guidance. If practitioners follow this path diligently, they will witness the extraordinary manifestations of the reclusive sages of Mount Huang (a sacred Daoist mountain), whose names are all recorded in the celestial registers.

Upon reaching a certain stage of cultivation, one may feast daily on the peaches of immortality (symbolizing eternal life) in the Jade Mansion (abode of the immortals). When one’s innate nature is fully refined, they will join other immortals in grand banquets held within the Qionggong (a palace of jade).

The passage paints a vivid picture of the sublime journey toward Daoist immortality through loyalty and filial cultivation—from the establishment of ritual altars to the ultimate achievement of ascension into the ranks of the celestial beings.

This dialogue elucidates the core teachings of "loyalty and filial piety" (忠孝) and "purity and illumination" (净明) in the Jingming Daoist tradition. Master Huang Yuanji (a lineage holder of Jingming Daoism) explains to his disciples through a question-and-answer format:

When asked why this school particularly emphasizes "purity and illumination," the master replied: The foundation lies in rectifying one's thoughts with sincerity and single-minded focus. "Loyalty and filial piety" maintain ethical relationships, yet worldly Confucians often pay lip service to these virtues while neglecting true practice, whereas we emphasize embodied realization.

The master further explained: "Great loyalty" means deceiving nothing in existence, and "great filial piety" means cherishing all living beings. "Purity" means remaining untainted by external things, while "illumination" means being unconfused by them. Achieving these naturally fulfills loyalty and filial piety. He emphasized: Loyalty begins with being true to one's own heart-mind (心), for the heart is the sovereign ruler of all spirits (神)—even a single self-deceptive thought constitutes disloyalty.

Regarding filial piety, the master said: When children serve their parents, merely believing one has done enough is insufficient. One must align every thought with filial devotion until parents wholeheartedly approve—then even Heaven will recognize it, achieving what we call "filial piety reaching Heaven" (孝道通天).

When asked about the overwhelming classical texts making it difficult for beginners to grasp essentials, the master distilled his thirty years of practice into thirty characters: "Restrain anger, stifle desires; illuminate principle without obscuring the heart's Heaven" (惩忿窒欲，明理不昧心天). This means: Curb wrath, restrain cravings, comprehend truth without clouding one's innate nature. Even minor faults invite calamity; momentary wayward thoughts violate cosmic prohibitions.

The master elaborated: Human nature is originally luminous, interconnected with the Dao of Heaven. But through habitual contamination, indulging anger and desires contrary to heavenly principle, we lose the human Way (人道), let alone our triad position with Heaven and Earth as the "Three Powers" (三才). "Anger" (忿) encompasses not just rage but jealousy, pettiness, perfectionism—all narrow-minded attitudes. Eradicating these completely expands one's heart-mind, naturally extinguishing the fires of resentment.

This passage discusses how "desires" encompass not just lustful cravings, but all forms of obsessive attachment to external things. Whether coveting material possessions or clinging to persistent thoughts, these mental fixations all constitute desire. If one can intercept such tendencies at their source—the very moment affectionate thoughts arise—and maintain clear awareness, the floodwaters of desire will naturally recede.

The crux lies in understanding heavenly principle (天理). To be enlightened means not obscuring one's innate heart-mind. The human heart inherently contains the Dao of heaven, which manifests as principle. Just as filial piety toward parents reflects this heavenly principle—honoring the origin of life—a person who never comprehends such reverence from birth to death is morally deranged. The same logic extends to loyalty to rulers, respect for teachers, fraternal love, and keeping faith with friends. Those who act selfishly against heavenly principle are obscuring their conscience. A clouded conscience is like a mirror covered in dust; accumulated over a lifetime, it dims one's primordial spirit (元神), condemning the soul to prolonged suffering in the underworld after death.

Observe the world: those indulging in rage invite self-destruction, those enslaved by desire drown their spirits, and those defying heavenly principle decay gradually—often without realizing it. Yet awakening and reform are possible: restraining anger pacifies the heart's fire (心火), moderating desires uplifts the kidney's water (肾水), and upholding principle strengthens the spirit daily. This harmonizes water and fire (a Neidan 内丹 state of heart-kidney equilibrium), governed by the true earth (真土, the central yellow energy of balanced awareness)—the genuine practice of self-cultivation and the supreme path of loyalty and filial piety. Sustained practice restores one's original luminous purity.

The subsequent twenty characters cite the "Heavenly Precepts of the Stone Drum at Wangwu Mountain" (王屋山石鼓天戒), emphasizing daily cultivation through mundane actions. Whatever one does...

This passage emphasizes the importance of aligning one's words and actions with the Dao, as careless behavior subtly depletes one's innate spiritual essence (Shen). Even minor transgressions, if accumulated over time without repentance, can lead to the complete degradation of one's spiritual nature.

Before speaking, one must reflect carefully—only utter words that cause no harm. Those who indulge in frivolous or inauspicious speech act recklessly, unaware that celestial beings observe from the unseen realms. As described in the Scripture on Salvation (Duren Jing), deities like the Flying Heavenly Ugly Demon King are appointed by heaven to assist the Three Officials (the Celestial, Earthly, and Water Officials) in recording human transgressions. A single harmful word violates celestial law, immediately diminishing the speaker's blessings and inviting misfortune. This reflects the principle of karma—one reaps what one sows.

Practitioners must be especially vigilant: ordinary people are often plagued by anger, desire, and selfishness—negative emotions that linger within, difficult to subdue, obstructing spiritual progress. By mastering these distractions over time, one may grasp the profound mysteries of true Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water), naturally attaining the Dao.

The Pure Brightness (Jingming) tradition, a Daoist school emphasizing loyalty and filial piety, embodies the most upright and expansive teaching. Its core lies in deceiving neither one's heart nor harming life, embodying genuine loyalty and filial devotion. Strive to be an upright person with a clear conscience—standing blameless before heaven, others, and oneself. When facing challenges, respond with wisdom, like the butcher Ding skillfully carving an ox with effortless precision. Every step must accord with heavenly principle, never forgetting loyalty and filial piety morning or night. Only then can cultivation bear fruit.

This passage speaks of spiritual cultivation requiring grounded practice, not empty words. Those who constantly chatter about "yellow sprouts and white snow" (Neidan terminology) or "black mercury and red lead" (alchemical terms) but harbor devious intentions and scheming minds will never attain genuine realization, even after a lifetime of study.

Cultivation is like building a house—one must first lay a solid foundation. You must clear away rubble and weeds, dig deep to establish the base, before raising pillars and beams. Trying to erect a structure without leveling the foundation will collapse at the first storm. It's like constructing a bridge across a river: you must start from the riverbed, piling stones layer by layer to withstand raging currents.

The founding patriarch of the Jingming (Pure Brightness) tradition, Perfected Lord Xu Xun (also known as Xu Jingyang, revered as the lineage founder), set the proper example: First understand that one's original nature is inherently pure and luminous ("fundamentally pure and primordially bright"), then practice sincere loyalty and filial piety in daily life. This cultivation isn't about disheveled hair and shunning society, but working diligently within human relationships and everyday affairs. Just as the most ornate house is worthless without stable foundations.

Today some claim to study the Dao while scheming and following crooked paths. Even if they memorize alchemical scriptures flawlessly, it remains mere delusion. Among thousands who study the Dao, scarcely one or two succeed precisely because they refuse to first cultivate their hearts. As the ancients wisely said: A thousand empty techniques pale before one genuine practice. The essence of cultivation lies in establishing deep roots—beginning with the most fundamental loyalty and filial piety. This is the true path to enduring vision and lasting life.

Those who have perfected their cultivation and attained noble virtue are naturally revered by the Dao. They transcend the mundane world, ascend to the immortal realms, and achieve eternal existence. As for those who neglect inner refinement while chasing external fame and profit—they are not even worth mentioning. Why? Because every person inherently possesses the Heavenly Principle (moral nature), though they may not yet be truly awakened to it. The ancient masters said: Only when your thoughts become perfectly upright can you prove yourself truly flawless. Carefully discern what is genuine and what is false—my teachings are not easily obtained, so strive diligently!

The Perfected One (Zhenren) said: All phenomena in this world are illusory in nature; only the character "sincerity" (cheng) is truly real. Heaven established the Central Yellow Eight Poles (Zhonghuang Baji, the core cosmological structure in Daoism) to protect the supreme Dao, precisely to block the turbid Yin energies of the lower realms from disturbing the purity of the immortal domains. The human body similarly possesses this Central Yellow Eight Poles structure—the diaphragm—which prevents the foul energies of the lower burner from rising to contaminate the heart. When disloyal, unfilial, resentful, or angry energies from the mundane world rise to the Central Yellow Eight Poles, they rebound and manifest as floods, droughts, plagues, and other calamities—all summoned by corresponding energetic resonances. Thus, misfortune and fortune have no fixed gate; they come only through human invitation. Only the clear qi of loyalty and filial piety can directly reach the pure immortal realms, like an arrow hitting its target, forcing even malevolent stars to retreat.

The Perfected One emphasized: Practicing the Dao requires maintaining upright thoughts in daily life—this is the study of "rectifying the heart" (zhengxin). When the heart is upright, the Dao naturally resides within. If one's heart is devious yet attempts to use Daoist methods to expel evil, it amounts to aiding tyranny—not only ineffective but harmful. People's good deeds belong to Yang, their Yang qi ascending; evil deeds belong to Yin, their Yin qi descending. The stars in heaven are actually formed by the Yang qi of humanity. Yet beings across the Three Realms (desire, form, and formlessness) contain both good and evil. Even celestial stars, if they give rise to wicked thoughts, transform into Yin qi and fall back into human existence. Those fallen stars are the turbid residues left behind during their descent.

Someone asked: Since ancient times, the path to immortality has emphasized the phrase "refinement and cultivation" (xiulian). Why does the Jingming (Pure Brightness) tradition not stress this? The Perfected One replied: I heard from Patriarch Duxian Zhenjun that the Great Jingming Teaching is the study of rectifying the heart and cultivating the body—not the worldly methods focused solely on refining qi and breath. Rectifying the heart and cultivating the body is the fundamental Great Dao, far surpassing those practices obsessed with breathing techniques and energy circulation.

In ancient times, people's innate nature was pure and simple, their hearts naturally aligned with the Heavenly Dao (Tian Dao), requiring no deliberate cultivation. Every word and action of these early humans flowed in harmony with the Way of Nature. But as humanity became increasingly cunning and artificial, people gradually strayed from the true path, their every movement losing touch with the original mind, wandering in confusion without self-awareness.

Occasionally, some who aspired to cultivate the Dao would mistakenly focus on refining Jing (essence) and Qi (vital energy) as the highest practice, neglecting the fundamental work of mind cultivation. Therefore, the Supreme Lord Lao (Taishang Laojun, Daoism's highest deity), concerned about the loss of true teachings, specifically transmitted the Pure Bright (Jingming) Dao method through the Sun-Moon Imperial Lord (Riyue Dijun, a Daoist deity), which was then propagated by the True Lord of Metropolitan Immortals (Duxian Zhenjun, Xu Xun, founder of Jingming Dao). This was to guide later practitioners back to their originally pure and luminous mind-state through sincere practice of loyalty and filial piety—the most fundamental cultivation method that revives the ancient Dao's true meaning.

Later, Celestial Master Hu (Hu Tianchi, Hu Huichao, an important Jingming lineage holder) further emphasized that the foundation of spiritual practice lies in establishing a heart of loyalty and filial piety while maintaining inner purity and luminosity. By fulfilling these four fundamental requirements, one's Shen (spirit) would naturally become penetrating—no forced cultivation would be needed to attain the Dao-fruit. The teachings of True Lord Duxian and Celestial Master Hu represent the most trustworthy essentials of practice.

Many today neglect mind cultivation while chasing various magical arts—like trying to advance by walking backward. Now that Jingming teachings have spread widely, discerning practitioners who follow this guidance will progress rapidly. By establishing oneself in loyalty and filial piety with a pure luminous heart, one's nature becomes connected to the Heavenly Dao like interconnected blood vessels. This state of resonant communion ultimately leads to union with the Dao as naturally as all rivers return to the sea.

(Master Liu Yu, the Jade Perfected [Yu Zhen Xiansheng], explained:) The Dao of Heaven, Earth and Humanity—these Three Powers (San Cai)—has been eternally true. Jingming practice never separates from human affairs; its essence lies in interacting with others through proper mental attitude while maintaining inner stillness amidst worldly chaos.

When asked about the scripture's phrase "Heaven establishes the Central Yellow and Eight Poles" (referring to the cosmic center and eight directions), the master explained: This emphasizes returning to the source. The Supreme Dao (Wushang Dao) is the root; the Central Yellow and Eight Poles represent its principles. Understanding principles serves to return to the root—this is the marrow of Jingming teachings.

The True Lord (an honorific title for realized Daoist immortals) once revealed to me: At the center of the cosmic Nine Palaces lies a mysterious realm called "Huangzhong Taiyi" (Yellow Center of Supreme Unity), also known as "Heaven's Heart" or "Primordial Soil." This is the source from which all things in creation emerge and transform, and the ultimate destination of all cosmic principles. In truth, it is the region formed when primordial Yang energy ascended and condensed during the inception of heaven and earth, spanning 810,000 li in circumference - the sovereign ruler of universal laws. Here, every human action, whether virtuous or wicked, becomes fully illuminated by its radiant light, with even the slightest transgression impossible to conceal.

This principle manifests in the human body as the "Danjiong" (the spiritual gate within). Thus every person's heart contains the original substance of Taiji (Supreme Ultimate). All karmic consequences of good and evil follow like shadows to their forms, inseparable because of their intrinsic connection to celestial reality. Therefore, those cultivating the Dao must first thoroughly comprehend heavenly principles, exhaustively investigate their true nature, and ultimately penetrate celestial destiny. Those who understand the Dao maintain minds as clear as the open sky - their words and actions naturally accord with cosmic principles, never transgressing the Way. This is the manifestation of luminous heart-nature.

When the mind achieves true clarity, one perceives the essence of original nature. Understanding this nature allows tracing life back to its source. At this stage, all turbid habits dissolve, Yin energies completely transform, and one enters the supreme realm of pure emptiness - reaching the root of the Great Dao, transcending calamities of water, fire, and wind. Only then can one truly surpass the transformations of Yin-Yang and leap beyond the cycles of life and death.

Now if my disciples neglect personal practice while merely pursuing ordinary techniques of cultivating Jing (essence) and Qi (vital energy), this is attempting cultivation without understanding fundamental principles. Even with minor achievements, they cannot ascend to pure realms - when merit exhausts, they'll still fall into rebirth cycles, truly dreadful! The crux lies in failing the test of "Huangzhong" (Yellow Center). As the saying goes: "When principles remain unmastered," it means cultivation hasn't reached halfway, and demonic obstacles won't recommend you. "No recommendation" refers to those habitually violating cosmic principles - their conduct insufficient to convince spirits, selfishness outweighing public-mindedness, wicked thoughts overwhelming virtuous ones, Yin energies surpassing Yang. Such practitioners ultimately cannot attain greatness.

But those cultivating through impartial loyalty, upright benevolence, incorruptible wisdom - they unite with the Great Dao, transcend ordinary beings, and never fail to achieve success.

The Master concluded: The fortunes and misfortunes encountered in human life are rarely unrelated to one's daily cultivation.

I once went to a household to prepare for an offering ceremony. As evening approached and I neared their gate, I saw from a distance a dark qi enveloping their roof. Upon entering, I found all the ritual offerings already prepared, so I told them: "The heavens will not accept your offerings today." The family asked in surprise why this would be, to which I explained: "When violent and malicious energies from the human realm rise toward heaven but cannot pass through the purifying space of the Central Yellow Eight Poles (the sacred space between heaven and earth in Daoist cosmology), they descend again as misfortunes upon the world. The dark qi above your house is undoubtedly an attracted manifestation." Only then did the family confess there had been domestic conflict that morning. I continued: "This explains it. However, such conflicts are transient—to forcibly proceed with offerings now would be futile." I had them remove the offerings, and sure enough, misfortune befell them days later. This shows how harmonious qi attracts blessings while hostile qi invites disaster—such is the principle of karmic resonance.

I once read in the classics: "Those who constantly maintain forgiveness in their hearts avoid great calamities, while those who harbor cunning thoughts inevitably meet with unexpected misfortunes"—this speaks to the same truth.

Practitioners of the Dao should understand: when one cultivates the True Constant Dao (the eternal, unchanging truth in Daoism) to profound levels, every action aligns with sage wisdom, every utterance embodies the will of the Most High (the supreme Daoist deity). To regulate natural laws and transform yin-yang fluctuations—is this trivial? Yet how can one reach such states while daily conduct contradicts cosmic principles and defies heavenly will?

The Daoist canon universally teaches people to abandon evil and embrace goodness, to reform wrongdoing. The so-called "scriptures" (jing) are pathways—avenues for entering the Dao. It's common to see worldly people unwilling to diligently reform their faults or restrain selfish desires, yet reciting scriptures from dawn till dusk. Such practice isn't even equal to a parrot's mimicry. We cultivators must maintain hearts as clear as still water in a bright mirror, reflecting even the subtlest faults, making moral reform our primary task. Performing more acts of compassion brings one closer to the Dao—this proves more effective than reciting a thousand scripture scrolls. Seeking the Dao without cultivating virtue is like building a tower without foundations—ultimately untenable. Thus virtue is the foundation of cultivation, while Dao-realization is its fruit. It's worth quietly contemplating this truth.

When I first studied the Great Dao of Pure Brightness, I didn't cling to scripture recitation...

This passage discusses integrating Confucian teachings into daily spiritual practice. For instance, one should revere virtue (De) and cultivate moral character. When encountering maxims like "Be cautious in unseen places and reverent in unheard moments," one must deeply contemplate them. Words that contradict the Dao will invite similarly discordant responses; wealth obtained through improper means will likewise be lost improperly. These teachings should be firmly believed and never violated.

When contemplating the profound mysteries of the Dao, people often behave like those who immediately search for lost chickens or dogs yet remain oblivious to their own wandering minds. When the clear Qi of night proves insufficient to nourish one's innate nature, one descends perilously close to the state of beasts. If a natural sense of shame arises in such moments—burning like scalding water or pricking like thorns—one should immediately reflect: "Is this truly me?" Persisting in muddled ignorance without cultivation risks becoming an offender against ancestral wisdom, tormenting one's conscience day and night. Later, upon making slight progress and experiencing the joy of resonating with heavenly principles, quiet contemplation reveals this transformation stems entirely from the initial power of shame-turned-determination.

Ancient masters left three admonitions for practitioners: First, nurture lofty aspirations—never wallow in baseness. Second, shun shortcuts—cultivate broad capacity rather than narrow intolerance. Third, maintain upright conduct—never indulge selfish desires or drift with the current.

The masters further observed: Careless Dao-seekers often claim faultlessness—how absurd! They simply lack the stillness for thorough self-examination. Comparing oneself to ancient sages reveals the vast gulf. Thus we say: Without humility, how can progress occur?

Quoting Immortal Lan Gong, the masters taught: Filial piety reaching heaven makes sun and moon shine brighter; reaching earth makes all things flourish; reaching humanity perfects human relations. How magnificent is filial devotion! By holding it constantly in heart, speech becomes honest, conduct reverent; anger fades, desires diminish; faults correct, virtues endure—thus qualifying as human and deserving the title of "Third Power" alongside heaven and earth. Without filial discipline, as the saying goes, one "fails at being human."

Some ask: If earnest practice of heart-rectification suffices, why pursue Daoist methods?

This master (referring to Xu Xun, patriarch of the Jingming Daoist school) said that the principles of antiquity could still be practiced in medieval times, but now we are far removed from that golden age, and human hearts have become restless and shallow. Take the Analects of Confucius—though it records many of the sage's teachings, few truly practice them. Instead, people use "Confucius didn't speak of ghosts and spirits" as an excuse to act recklessly, disregarding karmic retribution. Some even pay lip service to heavenly principles while indulging their selfish desires—this is nothing less than corrupting the very foundation of Daoism.

When human hearts are this diseased, Daoist methods become like silver needles for healing—as the ancients said: "Controlling speech is easier than controlling the body; controlling the body is easier than controlling the mind." What we say can be heard by others, what we do can be seen, but what we think is known only to the divine. If human cleverness can’t deceive people, how much less can it deceive the gods? Thus, to cure the sickness of the human heart, we must rely on divine principles—how can Daoist methods be discarded?

The master emphasized: Loyalty and filial piety are the foremost virtues, while the "Central Yellow" (referring to the core esoteric practice of Dantian cultivation) is the key to Daoist cultivation. We practitioners must first cultivate our character, watch our words, and refine our conduct before we can save the world and deliver others. Otherwise, even if we could command spirits, it would only add to our sins.

The master believed that nothing in the world is greater than "principle." To him, the most potent force in existence is principle itself, for it arises from the Dao (the Way). Follow it, and blessings follow; defy it, and calamity strikes. Look at those who reject principle—some are arrogant, violent bullies, others are scheming opportunists. Even if human law can’t punish them, the Creator (Heaven’s Dao) will not let them escape—if they dodge legal consequences, they cannot evade divine retribution. This isn’t Heaven being merciless; they bring ruin upon themselves.

Someone once asked if the Jingming methods frequently employ violent exorcisms. The master replied: Practitioners aren’t qualified to harshly punish spirits until they first purge the "demons and monsters" in their own hearts—those filthy thoughts of greed, lust, and wickedness that never cease. To eliminate these inner demons, one must resolutely sever them. The highest Daoist practice is cultivated precisely this way.

This passage elucidates the principle of cultivating both internal and external aspects in spiritual practice. If one cannot even purify the evil thoughts within their own mind, even if they possess minor magical techniques that show some efficacy, they will ultimately fail to gain the approval of Tianxin (the heart of Heaven, or Dao's recognition). When life comes to an end, these unresolved karmic forces will bring retribution.

When asked how to eliminate evil thoughts, the patriarch replied that the key lies in working on them the moment they arise. It is like uprooting a sapling when it first sprouts—once it grows branches and lush foliage, it becomes far harder to remove. The Yijing (Book of Changes) states, "Treading on frost foretells the coming of solid ice," meaning that when one steps on thin frost, they must be alert to the signs of thicker ice forming. Thus, a noble person discerns subtle omens and acts in a timely manner.

The Dao of Pure Brightness and Loyalty-Filiality (Jingming Zhongxiao) fundamentally teaches the principles of proper human conduct. Loyalty and filial piety are inherent duties for everyone, but the crucial point is to embrace them willingly. Practitioners, whether serving as officials or living in seclusion, can embody this path by being loyal to rulers, filial to parents, reverent to ancestors, and kind to descendants. Daily life remains no different from ordinary people—wearing summer clothes in heat and winter robes in cold, drinking when thirsty and eating when hungry—yet the real work lies in refining the mind and nature. Unlike certain practitioners who seek novelty and neglect their proper duties, this method of cultivation does not lead to self-purification at the expense of ethical principles.

Some question whether relying solely on "family letters" (inner prayer) to communicate with the divine is too simplistic. The patriarch explains that the ancients relied on the sincerity of a single thought to resonate with Heaven and Earth, whereas modern practitioners often neglect self-cultivation, relying instead on burning petitions and performing rituals—hence their frequent lack of efficacy. Only virtue can move Heaven. If today’s practitioners can restrain anger, moderate desires, and avoid violating heavenly principles in daily life, their prayers will naturally receive a response. But if they indulge in reckless behavior ordinarily, burning thousands of petitions in desperation will prove useless. At advanced stages of cultivation, a single thought alone can resonate with the divine, rendering even "family letters" unnecessary. Since ancient times, immortals have guided humanity...

This passage discusses the innovative characteristics of the Jingming Dao (Pure Brightness School), an important Daoist tradition. While conventional Daoism typically employed scriptures (jing), talismans (fulu), and other traditional methods to instruct followers, the Jingming movement from its inception adopted distinctive forms such as "altar records and inscriptions" (liturgical documents used in zhaijiao purification rituals) and scriptural lectures. All its teachings were collectively termed the Scripture of Pure Brightness, Loyalty and Filial Piety, with the unique feature of extensively employing Confucian terminology to enlighten people.

The text explains this innovation as an adaptation of teaching methods. Although scripture-based instruction had been long established, Confucian scholars often dismissed such practices as empty superstitions. The Jingming patriarch Xu Xun (Perfected Lord Duxian) thus revitalized the tradition through substantive philosophical discourse and orthodox scholarship. This reform reflects the school's principle that spiritual cultivation requires "those who comprehend principle" (xiancai faqi, literally "immortal materials and vessels of the Dao")—individuals capable of collaborating to aid the world and assist Heaven and Earth in nurturing all beings. Hence, the tradition deliberately demonstrates this synthesis of Confucian and Daoist pedagogy.

This account exemplifies Jingming Dao's distinctive synthesis of "loyalty and filial piety as foundation" with the integration of Three Teachings (Confucianism, Daoism, and Buddhism). By combining Confucian ethics with Daoist cultivation practices, the school propagated its teachings through intellectual frameworks more accessible to scholar-officials, representing a significant development in late imperial religious thought.

Master Yuzhen (founder of the Daoist Jingming School) said: For all who enter the gate of our Loyalty and Filial Piety Great Dao (Zhongxiao Dadao), the first duty is to pray for the nation's prosperity and repay parental kindness, followed by wishing for favorable weather, abundant harvests, and universal peace throughout the land.

Regarding the records of Dragon Sands (Longsha, the sacred land in Daoist prophecy), Immortal Xu (Xu Xun Zhenjun) prophesied this a thousand years ago. These accounts are meticulously documented in the local chronicles of Yuzhang, known even to children today—certainly not fabricated tales. From the Renwu year of the Zhiyuan era onward, Dragon Sands Isle indeed gradually formed in the heart of the Yuzhang River, proving the prophecy true. The core teaching of our Jingming School lies in cultivating the innate radiance of the heart and practicing the Great Dao of Loyalty and Filial Piety—these are tangible principles of daily life, not supernatural arts. Now is a rare opportunity for cultivation; students should seize it well!

Someone inquired about the reincarnation stories of Immortal Xu. The master explained: Zhenjun Xu Xun existed since the beginning of heaven and earth, born from absorbing the afterglow of the sun, like Jupiter moving with purple Qi (Ziqi, the primordial vital energy in Daoist practice). Before each of his three incarnations, divine spirits would descend into the mother's womb. Thus, his mother dreamed of swallowing the essence of a red bird before conceiving, later misinterpreted as the legend of a golden phoenix bringing a pearl. Zhenjun was extraordinary at birth and achieved Daoist cultivation as he grew. When his earthly life neared its end, he feigned death to transcend, thereafter manifesting without relying on parental essence-blood for rebirth. Through continuous cultivation, his internal alchemy (Neidan) became increasingly refined—each transformation demonstrated the ultimate state of Daoist practice. His third appearance coincided with the second year of Chiwu era during Wu Kingdom of the Three Kingdoms period. Through dynastic changes, his cultivation in the mortal realm reached perfection, culminating in ascension as an immortal, transforming into a celestial star—the supreme state described in Daoism as "what transcends form is called the Dao (Dao)." This mirrors the legend of Fu Yue riding the stars Ji and Wei to ascend after death.

A disciple asked: Yesterday, the teacher mentioned Zhenjun's three incarnations didn't require parental essence-blood, so why did he still have family? The master replied: During his three manifestations, Zhenjun had already attained the Dao, unlike ordinary beings who rely on the intermediate state (Bardo) for rebirth. Mortals must depend on parental essence-blood for gestation, while Zhenjun manifested directly through his immortal true form.

This scripture primarily discusses two key aspects:

The first part describes the physical characteristics of immortal beings who have attained the Dao. Though these immortals are born through ordinary conception like regular humans, their bodies are formed through the condensation of pure Yang Qi (vital energy), allowing them to materialize and dematerialize at will—unlike the flesh-and-blood forms of mortals. Even when incarnating as humans, they intentionally participate in worldly affairs like marriage and government service. This serves as a demonstration of human ethics, embodying the principles of loyalty and filial piety. Thus, immortals may appear to have parents, spouses, and children, participate in civil service examinations, and hold official positions like county magistrates.

The second part explains the true nature of thunder phenomena and immortal ascension. Regarding the legend of Xu Xun (the Perfected Lord of Metropolitan Immortals) "ascending with his entire household," this doesn't literally mean taking houses and livestock to heaven. Rather, when adepts attain the Dao through cultivation, they refine their turbid Yin energies until their bodies transform into pure Yang Qi, naturally becoming light enough to rise. As for physical structures like houses, deities relocate them to overseas immortal isles after their owner's enlightenment.

Thunder manifests through the interaction of Yin and Yang energies: Yang Qi forms thunder (governed by benevolent deities) while Yin Qi creates lightning strikes (controlled by malevolent deities). Thunder promotes growth, whereas lightning enacts punishment. Those struck by lightning are invariably wicked individuals or objects that disrupt primordial Qi—this being the natural consequence of accumulated negative energies. Post-storm rainfall often brings healing, representing the deities' compensatory benevolence. In thunder phenomena, Yin and Yang energies remain interdependent, much like the alchemical union of sulfur (Yang) and mercury (Yin) in Neidan (internal alchemy) practice—with furnace explosions typically resulting from sulfur's Yang properties.

This scripture primarily discusses the phenomena of thunder and lightning in Daoism and the belief in thunder deities. Through a question-and-answer format, it explains that thunder is both a natural phenomenon of Yin-Yang energies (the Dao in its primordial state) and a concrete manifestation of celestial punishment executed by thunder deities (the Dao in its differentiated state).

Someone asked: Confucian scholars maintain that thunder is merely the result of the convergence and agitation of Yin-Yang energies, never mentioning ritual implements like thunder chariots or stone axes. Why then does Daoism feature various thunder deities with distinct names and attire? Do these thunder deities truly exist?

The response clarifies that both perspectives are correct. Fundamentally, thunder as the movement of Yin-Yang energies originates from the primordial Dao (the undifferentiated state). Yet when it comes to punishing the unfilial and wicked in the human realm, there are indeed thunder deities carrying out celestial mandates (the differentiated state). This is analogous to an emperor issuing a decree for military action—initially it exists only as an edict (undifferentiated), but when armies mobilize, we see specific generals and troops (differentiated).

Genuine Confucian scholars emphasize the study of primordial principles, often discussing the Dao in its undifferentiated form, while later legalist thinkers focus on concrete thunder generals. In truth, these views don't contradict—just like natural phenomena between heaven and earth: the Qi of celestial Qian descends as dew, the Qi of earthly Kun rises as mist, mountains contain cloud energies, thunder shakes all creation, wind arises from the Xun position, and fire manifests in the Li palace. These are all expressions of the Dao at different levels. The essential point is that only those who have genuinely experienced these realms can comprehend their profound mysteries.

This scripture primarily explains the Daoist principles of how the interactions between Yin and Yang energies create natural phenomena, along with related matters concerning spiritual cultivation and talismanic practices.

Regarding Yin-Yang transformations: When Yin qi (vital energy) and Yang qi interact dynamically, they generate various natural phenomena. When Yin qi compresses Yang qi, thunder forms; when Yin qi condenses while Yang qi flows, lightning appears. Prevailing Yang qi creates wind, while dominant Yin qi gathers as clouds. The ascending and descending movements of Yin-Yang produce rain, their harmonious blending brings snowfall, the dissipation of Yang qi manifests as frost, and its smooth circulation transforms into dew. Blocked Yin-Yang movement creates fog, while their disharmony results in hail. Excessive Yin qi forms rainbows (霓虹), and extreme Yang qi causes droughts (旱魃).

Concerning spiritual practice: Some question why individuals with improper conduct can still achieve efficacy when using Daoist rituals and talismans. The explanation reveals that such people accumulated merit (功德) through Daoist practice in past lives, now receiving karmic rewards. However, relying solely on past merits without cultivating virtue (德) in this life only brings temporary blessings—after death, they must still face corresponding karmic consequences in the underworld.

Regarding the Fulu (符箓 talismans) of the Jingming tradition (a Daoist school): The most crucial aspect of talismans is their alignment with the Dao (道), not adherence to complex seal scripts. Authentic talismans can be remarkably simple—sometimes just four characters suffice. The key lies in the practitioner's ability to concentrate primordial Qi (先天元气, the universe's fundamental energy) during use, enabling Yang to overcome Yin. Like sunlight melting ice and snow, such talismans possess potent power to dissolve obstacles.

On the relationship between Confucianism and Daoism: Though Confucian scholars like Zhou Dunyi, the Cheng brothers, Zhu Xi, and Zhang Zai criticized Buddhist and Daoist notions of emptiness, they themselves were celestial beings reborn—some having been immortals or Buddhas in previous lives. Their Confucian incarnations served to rectify societal imbalances of their era. Confucianism, Buddhism, and Daoism all fundamentally encourage virtue—the three teachings are mutually indispensable. However, excessive flourishing of Buddhism and Daoism might disrupt the social order emphasized by Confucianism, much like a boat needing balance when one side becomes overloaded.

This passage elucidates the principles concerning "true Confucians" (scholars who genuinely comprehend the Dao) and "celestial beings" (those who have attained the Dao). The author posits that genuine practitioners must maintain inner purity free from desires, completely aligning with their innate nature—just as a boat requires stability to sail. However, such individuals are rare in reality, as most merely perform superficial practices. Hence, true Confucians must emerge to rectify scholarly trends with substantial principles.

Someone asked how to discern whether a person is a celestial being. The answer lies in observing their analysis of the profound mysteries of the Taiji (Supreme Ultimate). Figures like Zhou Dunyi, who composed the Diagram of the Supreme Ultimate Explained; Cheng Yi, who annotated the Book of Changes; and Shao Yong (Master Shao), who wrote the Supreme Principles Governing the World, all attained their insights through prolonged seated meditation. Likewise, Zhu Xi (Huian), Zhang Shi (Nanxuan), who annotated the Four Books, and Lu Jiuyuan (Xiangshan), who became a master of his generation and successfully prayed for snow on his deathbed—none of these achievements were fabricated but were born from genuine realization of the Dao.

The author cites commentary from the Scripture on Salvation (Duren Jing) to illustrate that the Fourfold Heaven of the People (a high-level celestial realm in Daoist terminology) beyond the Three Realms is primarily inhabited by sages and worthies of successive dynasties. These celestial beings descend to the human world to teach and guide the people, hence they are called "seed people." The example of Lin Shichen (a Song Dynasty Daoist) is given, who observed that names like Sima Guang and Cheng Yi on the "Stele of Treacherous Faction" were actually incarnations of celestial stars. Shao Yong, on his deathbed, spoke of dreaming of banners and cranes guiding his way, while Zhu Xi was said to be the reincarnation of an immortal from the Wuyi Grotto-Heaven (a Daoist celestial realm).

All this demonstrates that true Confucian masters are, in fact, individuals who have attained the Dao. Their teachings in the human world stem from disciplined and reverent cultivation, personally experiencing the Dao before articulating its principles—thus enabling them to act with integrity, free from shame in any circumstance.

This passage explores the relationship between Confucianism and Daoism, as well as attitudes toward spiritual cultivation. The Southern Song Confucian scholar Zhu Xi (also known as Huian) once annotated the Daoist classic Zhouyi Cantongqi (The Kinship of the Three) and frequently discussed the Dao with the Tiezhu Temple Daoist Fu Yun'an, even composing poems in his praise. Similarly, Bai Yuchan (the Pure Perfected of Purple Jade, fifth patriarch of Daoism's Southern School) held Confucian scholars in high esteem, expressing lament over Confucianism's decline in his inscriptions on portraits.

The author suggests that when ancient sages seemingly criticized other traditions, their words actually implied recognition of Confucianism and Daoism's complementary roles—a blessing for the world. When asked whether Confucianism alone should be preserved, the author counters: If Buddhism and Daoism deserved extinction, heaven would have already erased them. Reading classical Confucian works requires grasping their intent to rectify society rather than fixating on literal meanings; silent self-cultivation matters more.

The text then emphasizes self-reflection: Have we served our parents wholeheartedly? Can we renounce worldly desires like the ascetic ancients? Does our conscience remain clear in solitude? Even achieving this, one must recognize that great Confucians like Zhou Dunyi, the Cheng brothers, Zhang Zai, and Zhu Xi were beings of immense virtue (De) reborn with great blessings. Ordinary people, with meager blessings, only further deplete their spiritual merit through careless speech—evident in lives filled with adversity where "eight or nine of ten things go awry." Immortals and buddhas, by contrast, accumulated vast merit over lifetimes; their compassionate work to save beings remains undeniable.

The phrase "drinking ice and chewing bitter herbs" (冰蘖) symbolizes austere practice, while "maintaining integrity in dark rooms" (暗室屋漏) alludes to the Book of Songs, urging moral vigilance in private. Ultimately, the passage advocates Confucian-Daoist harmony, self-cultivation as foundational, and mindful speech to preserve spiritual blessings.

Worldly wise men often look down upon the practice of cultivation, when in truth they should first focus on refining their fundamental roots. Through persistent refinement, when one attains the realm of sages, these principles will naturally reveal themselves as anything but empty words.

Practitioners must understand what Buddhism teaches: If one cannot honor parents, abandons the six family bonds (parents, siblings, spouse), fails to bring peace to the nation and govern well, neglects household duties and cuts off descendants—such renunciation is as drastic as burning one’s boat after crossing the river. Having severed all retreat, one must advance courageously. This means upholding precepts strictly, devoting oneself wholeheartedly to the Dao, diligently cultivating merit, and forging virtuous connections—only then will favorable karma naturally follow.

If one cannot even meet these basic requirements of cultivation but instead indulges in wine, meat, lust, and wealth, no different from vulgar worldlings, drifting through life in confusion—this is like standing on a slippery roof ridge, doomed to fall. Worse still are those who neither labor nor produce yet enjoy the offerings of others; if they feel no shame or gratitude, their present pleasures will surely turn to future suffering. When retribution arrives, regret will be too late.

Some ask: Why do sincere prayers sometimes go unanswered? Know that wind, rain, and weather follow the vital rhythms of heaven and earth—how could utmost sincerity fail to move them? But if one neglects self-cultivation and fails to align with the Dao, last-minute pleas will bear little fruit. Fulfill your human duty, and heavenly principle will manifest.

Others question: Why does the Pure Bright (净明) tradition use just one talisman (fulu) to liberate souls, while other schools employ hundreds? The highest Daoist methods are never convoluted—they transform evil with goodness, subdue Yin with Yang, simplifying complexity. The key lies in dissolving turbid Yin energies to purify body and mind, naturally liberating souls. Later-stage techniques often miss the root, only feeding the delusions of the deceased. Pure Bright Dao emphasizes the innate learning (先天之学)—like the vital core within a seed, holding the potential for life. When spring’s energy stirs, roots and sprouts emerge of themselves.

This passage expounds the core Daoist understanding of the relationship between Yin-Yang and celestial bodies. When heaven and earth first separated, it resembled a vat of turbid water—after settling, the light and pure elements ascended to form the sky while the heavy and turbid portions descended to create the earth. At this moment, a spark of True Yang (pure Yang Qi) emerged, which became the origin of the sun.

Since ancient times, all beings in heaven and earth have been governed by this solar essence. What we call Yin is not an independent entity—it is merely the shadow of Yang. Daoism teaches that Yin depends on Yang for existence; the two are inseparable at every moment. Scriptures describe the sun as the progenitor of all things, while the moon—unable to emit light itself—acts like a black mirror reflecting solar radiance. The essence of Ninefold Yang forms the sun, while Tenfold Yin constitutes the moon, and their blended Qi coalesces into stars. Thus we see that both stars and the moon rely entirely on the sun's light.

The character "暘" (denoting sunrise radiance) perfectly encapsulates this unity of celestial illumination. Speaking of the "Three Lights" (sun, moon, stars) would imply separation. Using "暘" better expresses the principle of all things returning to their source—just as trees have roots and rivers have headwaters, the primordial Qi (life-originating energy) gathers into oneness—a profoundly subtle truth.

Why use "暘" instead of the Yang from "Yin-Yang"? Because "暘" specifically denotes the newly risen sun and its light. The spirits in the underworld, having exhausted their yang-light during life, become completely submerged in the Yin realm, suffering in perpetual darkness. Through ritual liberation practices, they may receive this solar radiance—like suddenly seeing dawn's first light after endless night, illuminating all existence. It resembles the heart's natural joy when sunshine follows prolonged rain—this is the true meaning of "sunrise."

This passage elucidates the principles of Yin-Yang transformation and cultivation methods. When practitioners engage in regular cultivation, Yang Qi gradually accumulates within their bodies, akin to a frigid valley welcoming spring—where ice and snow melt, plants sprout, and vitality abounds. This warming energy is what we call "Solar Qi" (Ri Qi).

Someone asked: Is Yin Qi merely the shadow of Yang Qi? If so, does Yin Qi also possess a governing deity? The answer is: Yang Qi has its supreme deity—the Solar Sovereign (Taiyang Shangdi), while Yin Qi has its own supreme deity—the Lunar Sovereign (Taiyin Huangjun). Thus, both Yin and Yang have their rulers. The sages revered Yang while equally valuing Yin for this very reason. Even human shadows contain divine presence—Daoist texts record that a person's shadow divides into nine layers, each with its own name. The ancients would observe the density of shadows to discern nobility, commonality, longevity, or premature death. There were even healing practices like moxibustion applied to shadows. Malevolent arts like gu poison worked by harming a person's shadow, all proving that shadows indeed possess spiritual reality.

Regarding solar-lunar symbolism: The sun appears Yang externally but contains Yin within (the golden crow in the sun represents Yin within Yang), while the moon appears Yin externally but contains Yang within (the jade rabbit in the moon represents Yang within Yin). This embodies the mutual containment principle of Kan (Water) and Li (Fire) essences. The author once received transmission from an immortal (Douxian), learning that when crafting Fire Talismans (Huo Fu) for refinement rituals, one must place a black dot at the center of the circular design; for Water Talismans (Shui Fu), a red dot is used. This demonstrates how Water roots in Yin while containing Yang, and Fire roots in Yang while containing Yin.

Concerning the Jingming School's (a Daoist lineage) method of "Petitioning the Dipper" (Gaodou ritual): Some questioned why no Dipper Lamps were arranged and why so few talismanic decrees (Fuming) were used. The explanation lies in the celestial bodies originating from the Taiji (Supreme Ultimate) foundation—from which emerge Yin-Yang and the Five Phases (Wuxing). The sun, moon, and five planets are called the Three Luminaries (Sanguang), corresponding to the seven stars of the Northern Dipper (Yangming Tanlang, Yinjing Jumen, etc.), with the sun and moon matching the first two stars while the remaining five align with the Five Phases. These celestial phenomena reveal the quintessential interplay of Yin-Yang and the Five Phases within heaven and earth—all manifestations of Taiji's primordial source.

This passage elucidates the essential teachings of the Jingming School of Daoism (a Daoist tradition emphasizing loyalty and filial piety in cultivation). At its core, it advocates returning to the fundamental origin through spiritual practice.

The key to cultivation lies in "returning the postnatal to the prenatal" – transitioning from ordinary states of being back to the primordial prenatal realm (the cosmic source). Just as one traces a river to its source or lifts an entire garment by its collar, genuine cultivation methods value simplicity and directness, focusing effort on the original foundation. Though this approach may appear gradual, it actually leads swiftly to the highest attainment. Yet without comprehending the mystery of the "Central Yellow Supreme Unity" (Zhonghuang Taiyi, referring to the core gathering point of innate Qi within the human body), how could one resonate with the "Celestial Heart of the Northern Dipper" (the supreme cosmic principle)? Relying solely on complex visualization techniques (meditation methods) and numerous talismans would scatter one's Shen (spirit) and cause the true wonder of the Dao to be lost.

When asked about the sword used by Perfected Lord Duxian (Xu Xun, founding patriarch of the Jingming School) to slay the flood dragon, the explanation describes it as a "sword of the Dao" – fundamentally the sharp edge of wisdom and enlightenment, originating from the prenatal Qi before heaven and earth separated. This sword was no ordinary metal weapon but a crystallization of wisdom. Like meteorites striking earth or lightning leaving its mark, the short sword preserved at Xuantan Temple in Luling – neither metal nor stone – manifests this sharp wisdom in physical form.

Regarding legends of Perfected Lord Duxian commanding spirits to forge iron pillars, the text clarifies this as skillful means for teaching disciples. In truth, such marvels represent the spontaneous coalescence of earthly essence appearing at auspicious times. Just as gemstones emerging in Zhangye foretold the rise of the Jin dynasty, or five-colored stones surfacing in Songchang Valley heralded Tang dynasty prosperity, these phenomena were natural auspicious signs manifested when heaven and earth responded to a cultivator's perfected virtue – serving to protect and stabilize regions.

This passage discusses the cultivation methods of the Jingming Dao (an important Daoist school emphasizing loyalty and filial piety in practice). The main idea is that practitioners can directly convey their wishes to Heaven through the "Duxian" (celestial immortals in Daoism responsible for transmitting human petitions), without needing to prepare elaborate memorial documents as required by other Daoist traditions. When performing thanksgiving rituals (Daoist sacrificial ceremonies), there's no strict requirement to follow fixed ceremonial procedures. It particularly emphasizes practicing according to one's means, warning against going into debt or extravagant spending just to perform rituals.

Here we see three distinctive features of Jingming Dao practice: First, simplifying religious formalities while emphasizing sincerity as the key to efficacy; second, focusing on practicality and opposing extravagant formalism; third, maintaining the fundamental heart of "loyalty and filial piety" as most essential, while allowing appropriate simplification of external forms.

This passage expounds the core teachings of the Pure Brightness (Jingming) school of Daoism. Master Huang Yuanji, a lineage holder of the Jingming tradition, explains to his disciples that true Daoist practice transcends language and words, and that the fundamental principles transmitted by all sages are ultimately one.

Someone asked: Before the Supreme Venerable Lord (Taishang Laojun) transmitted oral instructions and immortals composed alchemical scriptures, even insects and plants understood natural transformation. If we cling to verbal explanations, we actually distance ourselves from the Dao. Aren't texts like those on Pure Brightness, Loyalty and Filial Piety merely superfluous words?

The master replied: Our school transmits the purest Great Dao, containing mysteries the sages rarely reveal - all of which transcend language. Texts are merely expedient means (quanfa), not ultimate truth (shifa). The ultimate truth is the fundamental principle of "Oneness." The Supreme Venerable Lord's "Pure Brightness," Confucius' "Loyalty and Reciprocity," and the Buddha's "Mahayana" all express the same principle. Though the teachings of ancient sages like Yao, Shun, Yu, Tang, King Wen, Yi Yin, and Mencius used different expressions, their fundamental truth was identical.

The sages, knowing the Great Dao is hard to convey in words, used language to illuminate principles; understanding the Dao's difficulty in transmission, they relied on mind-to-mind seal (xinyin) to realize truth. Teachings about "embracing the origin and guarding the One" or "illuminating the mind to see true nature" still remain at the methodological level. The patriarchs of our Pure Brightness tradition all transmitted through spirit merging with truth and mind communing with the Dao, without clinging to words. We only use language to expound profound meanings as skillful means to guide practitioners from breadth to essence, from cultivation to realization, ultimately returning to innate nature and attaining the state of "Pure Brightness and non-action" (wuwei). At that stage, the sages' expedient teachings become like road signs.

The master further explained: The fluctuations of the human mind arise from external influences. At the very moment of encountering phenomena, one must turn inward to observe the mind and stop the source of deluded thoughts - this is the practice of "return" (fu) to original nature. Just as thunder and wind, despite their myriad transformations, ultimately return to stillness - this is the fundamental state of all things. The "Ultimate Non-Being" (Wuji) is what the Supreme Venerable Lord called the "Valley Spirit" (gushen), the noumenon of the Dao.

This passage elucidates the core principles of the Daoist "Pure Brightness and Loyalty-Filiality" (Jingming Zhongxiao) philosophy. It begins by explaining the relationship between the Taiji (Supreme Ultimate) and the "Mysterious Feminine" (referring to the origin of the Dao): The Taiji is like the hollow space within grains that accommodates all things, where divine spirits transform endlessly. This state of supreme spirituality and emptiness constitutes the fundamental source of heaven, earth, and all beings.

Practitioners point out that the Great Dao creates us from emptiness, planting spiritual roots in the Primordial Beginning (cosmic origin). We can perceive colors but cannot locate the subject that "sees"; we can hear sounds but cannot find the source that "hears." The human body has form, yet what truly animates life is the formless Dao—just as the void, though shapeless, can contain all existence. It is precisely this "nothingness" that embraces all "somethingness," while "somethingness" manifests the profundity of "nothingness." Together, they fulfill the substance and function of the Great Dao.

The Great Dao inherently exists within all things as an undivided whole—this is eternal truth. When the Dao disperses into concrete phenomena, people begin making distinctions and assigning names, departing from the eternal Dao. From Wuji (Ultimate Nothingness) to Taiji, then to Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water), this represents the process from nothingness to manifestation. Conversely, all things ultimately return to their Taiji origin. Only through personal cultivation that returns to one's authentic nature can one realize the state of unity between all existence and oneself.

The Dao of Pure Brightness originates from the Primordial Qi (cosmic source energy), which ceaselessly circulates day and night, driving the movements of heaven and earth. Heaven above governs operation, earth below sustains bearing, while humans in between participate in transformation and nurturing. The natural birth and decay of all things follow inherent patterns. Without the Pure Brightness teachings using loyalty-filiality to educate people and maintain ethical order, social harmony would collapse. Yet those with true wisdom naturally embody loyalty-filiality as innate qualities, practicing them effortlessly without instruction—here, formal teachings become superfluous.

In this age of restless hearts and turbulent times, where human conduct varies widely, the Supreme Venerable Sovereign (the highest deity in Daoism), moved by compassion for all living beings, takes pity on the uneven moral character of humanity and thus manifests the Dao's teachings to guide all creatures.

The Immortal Lord of the Capital (a Daoist celestial being) said: Those of superior capacity establish models of loyalty and filial piety through literature, using their words to set examples for the world. What we call literature and speech here are essentially precepts and norms. Those of average or lesser aptitude who follow these norms can at least maintain the conduct of noble persons, while those of above-average capacity may reach even higher realms through them. If one truly achieves this, they should then use this principle to assist Heaven and Earth in nurturing all things and spread these teachings to others. Hence in Daoism emerged such arts as praying for rain, stopping droughts, healing illnesses, and exorcising evils. Every talisman (fulu) and every ritual seal in these practices are numinous writings embodying the transformations of Yin-Yang, serving as credentials for communication between celestial deities and humans. When comprehending their essence, not a single character is needed; yet in application, they can illuminate ten thousand methods.

All who cultivate the Dao's methods and seek to attain purity should examine their hearts before lifting the brush to practice—the moment a thought arises, one falls into artificial post-natal conditioning. For the resonance between Heaven and humanity never ceases even for a single breath; what is moved by utmost sincerity strikes like an arrow hitting its target. What we call "utmost sincerity" is precisely the original state before thoughts stir. When inscribing talismans and incantations, one must eliminate distractions to purify and concentrate the spirit (shen). Only then can the practice manifest wondrous functions without obstruction. What are talismans and ritual seals after all? What truly matters is gathering the Dao's methods within the square-inch heart, preserving the principle of the Supreme Ultimate (Taiji) within oneself—thus when applying them to all phenomena, infinite marvels will naturally manifest.

The Patriarch said: When the Jade Perfected Sovereign of the Capital (an honorific Daoist title) transmitted scriptures to He Zhengong and others during the Shaoxing era of the Song dynasty (1131 AD), he taught: For those of inferior capacity, drawing talismanic water or compounding elixirs to cure one person's illness hardly counts as merit—these are merely expedient means for Daoism to guide sentient beings. The essence of our Pure Bright Loyalty and Filial Piety tradition is this: As chancellor, one should enable all people under Heaven to attain benevolence and longevity; as general, one should make the three armies subdue enemies without battle—such an army is truly invincible. Using our loyalty to transform the disloyal until all become faithful; using our filial piety to transform the unfilial until all become dutiful—how can such merit ever be fully measured? He further said: Superior practitioners need not necessarily retreat to deep mountains, sever human ties, abandon spouses and children, or renounce glory to count as cultivation.

Cultivating one's heart-mind to achieve clarity of spirit and unimpeded connection with one's innate nature—when one fulfills filial piety toward parents and fraternal love toward siblings without deficiency—such a person may appear outwardly as gaunt as a mountain-dwelling hermit yet remains fundamentally distinct from ordinary people. The Way of Loyalty and Filiality does not necessarily seek physical immortality, yet those who embody it transcend the boundaries of life and death; their spirit remains undiminished after physical passing, ultimately attaining a place among the celestial ranks. Those who merely understand how to nourish Qi (vital energy) to prolong years have not even grasped the surface of this profound path.

The truly Dao-perfected individuals possess virtues as rare as eight precious jewels: Bi Gan (loyal minister of Shang Dynasty) who died remonstrating his ruler—this is Loyalty; the Great Shun (legendary sage-king) who served his father with lifelong devotion—this is Filiality; Shan Juan (ancient recluse) who relinquished kingship to preserve integrity—this is Integrity; Nan Rong (disciple of Confucius) who repeatedly checked if his jade scepter was properly aligned—this is Scrupulousness; Rong Qi (ancient worthy) who found contentment in poverty—this is Magnanimity; Yan Hui (Confucius' disciple) joyful with just a bowl of rice and gourd of water—this is Abundance; Shu Du (Eastern Han scholar) whose胸怀 was vast as the ocean—this is Tolerance; Zhang Gongyi (Tang Dynasty exemplar of filial piety) who was strict with himself yet lenient toward others—this is Forbearance. Such individuals ascend to immortality after death.

Later generations who deviate from the true Dao—disloyal to their nation, unfilial to their parents—bring chaos to the state. When the country falls into ruin, they feign spiritual cultivation to hide in mountain forests, abandoning mansions only to leap into fiery pits. Observe how heaven sends corrupt officials to exploit disloyal populations, while unfilial households inevitably produce prodigal descendants.

Dao practitioners divide into three grades: Superior adepts (shangshi) establish loyalty and filiality through literature, guiding the world with words; middling adepts (zhongshi) practice these virtues through aspiration, leading by example; lesser adepts (xiashi) fulfill them through physical labor, inspiring others through action. Those who achieve this are recorded in the immortal registers of the Jingming Yuan (Daoist administrative institution), assisted in their celestial ascent—this is the ultimate realization of the Loyalty-Filiality Path.

Ancient masters taught: Even with clay mallets for drumsticks and earthen cups for ritual wine vessels, the essence of ceremonial music resides where reverence dwells. Thus the highest music is soundless (wusheng zhi yue), the most perfect rites formless (wuti zhi li). Authentic ritual music resonates like paired chime-stones, like gold and jade vibrating in harmony. During zhaijiao (purification rituals), striking the qing-stone summons celestial deities, while tolling the bell invokes earth spirits—the key lies in harmonizing the heart-mind to attain serene detachment. With serenity, agitation dissolves; with detachment, desires subside. Only then can one rectify the heart and purify intention, reaching wuwei (non-action) to unite with heaven and earth. Modern practitioners miss this truth, clamoring with instruments for volume and grandeur—such cacophony assaults the ears, agitates the mind, and inflames desires, severing connection with the celestial Dao.

Offering material donations merely expresses sincerity—for the poor, a cup of pure water suffices if given with true heart. As the ancients said: "The lavish sacrifice of the eastern neighbor who slaughters an ox cannot match the simple sincerity of the western neighbor's yue offering." Thus the sublimest music is nearly silent (dayin xisheng), the grandest rites invariably simple.

The Jingming Zhongxiao Quanshu presents several essential perspectives on Daoist cultivation:

Regarding rituals and purification, the scripture observes that contemporary worship ceremonies have become overly elaborate, leaving both officiants and participants spiritually exhausted by the time the actual rites begin. True practitioners should understand that the Dao itself transcends verbal expression—what can be articulated are merely concrete phenomena. The Dao cannot be directly transmitted; what can be taught are only methods of practice. Like crafting vessels from raw timber where the formless Dao resides within the shaped objects, or like the seasonal cycles where all growth follows inherent patterns, the principle remains beyond form.

The foundational teachings of the Pure Brightness (Jingming) tradition originate from the Most High Lord Lao (Taishang Laojun). Concrete practices like "refining unity to hold the center," "slaying demons and eliminating evils," "pacing the celestial constellations," "the orthodox Five Thunder methods," and "refinement for salvation" constitute transmissible techniques. While the root of seeking the Dao doesn't reside in these methods, neither can cultivation proceed without them.

The text criticizes those who attempt cultivation without moral foundation, observing how some perform purification rituals before even upholding precepts—as absurd as carrying firewood to extinguish flames. Using celestial metaphors for human nature and body: our innate nature resembles the sun, while the physical form mirrors the moon. Fortune-tellers calculating destiny by birth hours operate like determining the moon's position through solar coordinates. Human wisdom doesn't originate from parents but emerges from inherent nature. Before birth, the Shen (spirit) roams freely in the cosmic void; upon incarnation, it bonds with the body just as moonlight depends on solar illumination.

Ultimately, all cosmic transformations manifest the Dao: celestial patterns form nature's scriptures, thunder and frost compose cosmic laws. Even birdsong in forests, fish leaping in streams, or drifting clouds—all reveal the Dao's presence.

This scripture primarily expounds on the relationship between the principles of loyalty and filial piety with the resonance of heaven and earth, while also highlighting the common ground between Confucian and Daoist teachings.

In ancient times, when Yin and Yang were in harmony, the winds and rains came seasonally, the people lived in peace and prosperity, and spirits caused no disturbances. All this was due to the resonance of the Great Harmony Qi (the most harmonious primordial energy in the cosmos) and the transformative influence of sages in nurturing the people and preserving their spiritual essence. Loyalty and filial piety are the innate moral awareness and capacity of ministers and children—they are the natural duties inherent to all, not external obligations. If one uses loyalty and filial piety as mere tools for fame and reputation, they are no different from hypocrites like the ostentatious scholars or the infamous Yuan Shao Zhengmao.

The scripture cites historical figures as examples: Emperor Shun and Bi Gan found themselves in the most challenging positions as ministers, yet they adapted wisely and upheld great moral integrity. Shen Sheng willingly embraced death to fulfill his reverence, while Weizi left the Shang dynasty to preserve ancestral sacrifices—each demonstrated different expressions of loyalty and filial piety in extraordinary circumstances. Had these sages been in each other’s positions, they would have made the same choices.

Natural phenomena serve as metaphors: striking flint to produce fire, the attraction of a magnet to iron, the unbreakable bond between mother and child—all illustrate the principle of resonance that operates effortlessly yet swiftly. Practitioners of the Dao must understand that the talismans and seals of ritualists are like flint, while their own spiritual nature is the true fire and water. Such resonance exists not only in the physical world but also within human relationships.

Some ask: Confucianism emphasizes purposeful action (youwei), while Daoism advocates non-action (wuwei)—does this mean Confucianism is confined within the bounds of heaven and earth, while Daoism transcends them? The answer is: Without understanding purposeful action, how can one truly grasp non-action? The Pure and Bright (Jingming) school of Daoism establishes loyalty and filial piety as its foundation, cultivating a state of utmost purity and clarity by eliminating desires and rectifying the heart-mind. Though subduing delusions is difficult, and the conflict between heavenly principle and human desire is constant, the key lies in maintaining awareness: when a thought arises, do not cling to it; when the next thought comes, observe it immediately. Preserve the original purity of the heart-mind—simply extinguish the restless mind.

This scripture expounds the core teachings of the Pure Brightness (Jingming) tradition regarding mind cultivation and cosmology, a major Daoist school.

First, it explains the essential method of mind cultivation: when eliminating distracting thoughts, one should not forcefully suppress them, but rather maintain a state of luminous clarity. When the mind becomes perfectly still yet fully aware, this state of serene illumination aligns with the Dao (the Way). In this state of utmost purity, a wondrous radiance naturally arises.

Next, it elaborates on cosmology: the motionless origin is called "Wuji" (the Limitless, the primordial state of the cosmos), while the responsive, transformative state is called "Taiji" (the Supreme Ultimate, the undifferentiated chaos of Yin-Yang). The celestial, terrestrial, and human realms each have their own corresponding Wuji and Taiji. For instance, the celestial Wuji is "Heavenly Yellow Great Yang," and its Taiji is "Sovereign God of the Vast Heaven." The terrestrial Wuji is "Earthly Yellow Great Yin," and its Taiji is "Goddess Houtu." The human Wuji is "Human Yellow Cinnabar Chamber," and its Taiji is "King Pangu." In truth, all things contain the principle of Taiji within them, though profound Daoist realization is required to comprehend this.

Regarding emotional regulation: joy, anger, sorrow, and pleasure do not hinder cultivation as long as they remain aligned with the Dao. The key is to express them appropriately, avoiding extremes.

The text particularly notes that the Thunder Ancestor (highest deity of the Thunder Ministry) is the Wuji origin of the Nine Celestial Sovereigns in the Shenxiao tradition, who embody the nine primordial Qi (vital energies) of thunder. The Nine Offices (administrative bodies of the Thunder Ministry) are transformations of the residual Qi of these sovereigns.

It also records the origins of the Eight Hundred Caverns of Hualin on Mount Floating Clouds, a sacred cultivation site opened by Lord Lao (one of the highest Daoist deities, an embodiment of the Dao) for his eight hundred disciples. The cave master, Li the Perfected (a manifestation of Lord Lao), was known as "Li the Eight Hundred," said to traverse eight hundred miles in a day and live eight hundred years—though these are symbolic expressions.

Finally, the text emphasizes that the core of the Pure Brightness tradition lies in the virtues of "loyalty and filial piety," criticizing false works falsely attributed to Patriarch Xu Xun (founder of the Jingming school). Disciples must repay their roots through ancestral salvation and cultivation practices, detailed in the Method of Solar Refinement and Salvation. The Pure Brightness path is actually the simplest of cultivation methods, yet people often find it difficult due to lack of faith. Practitioners must be resolute—the slightest doubt creates obstacles. Heaven grants humans the opportunity to cultivate the Dao; failing to persevere is to abandon this celestial gift.

This passage discusses the erroneous attitudes that practitioners of the Dao should avoid. Those who grovel for others' approval of their words, or peddle their knowledge like merchants hawking wares, are in fact profaning the Dao (referring to natural laws and cosmic truth). To abandon or defile the Dao is to deviate from the Great Way. The text admonishes all disciples of the Jingming tradition (an important Daoist school emphasizing loyalty and filial piety as its foundation) to be vigilant against such behavior and to approach it with utmost caution.

The core philosophy of Jingming Dao holds that true cultivation lies not in external displays but in the inner practice of "loyalty and filial piety." The criticism here targets those who perform deliberately to gain fame, emphasizing that Dao cultivators should maintain natural authenticity and must not violate the Dao for the sake of reputation or profit.

The sixth volume, ninth chapter of The Complete Writings on Pure Brightness, Loyalty and Filial Piety records a dialogue between Master Zhonghuang and his disciples. Someone inquired how practitioners could attain the state of "purity" (jing):

Question: When Dao cultivators maintain proper demeanor, observe purification fasts (Zhaijiao, the Daoist cleansing ritual before practice), and make pious offerings of incense—can this be considered "purity"?

Answer: My teacher instructed that true "purity" is not merely external cleanliness. What you describe are superficial efforts—only outward purity. One must achieve genuine inner purity to cultivate both internal and external realms. Simply put, the key lies in eliminating desires and distracting thoughts—when evil thoughts are uprooted within, improper conduct naturally ceases externally. The ancients said: "To prune excess branches from the whole tree, one must first cut at the roots." Next, restrain anger—in my view, anger fundamentally manifests desire, arising from stubborn opinions and self-righteousness. What else could this be but desire? Only by thoroughly eradicating these can one reach the realm of selfless impartiality. Impartiality gives birth to wisdom—thus when desires are purified, heavenly principle (Tianli) naturally becomes clear.

Yet observe those entangled in selfishness: the heavenly principle in their hearts immediately darkens, yet they still argue they act impartially. Unaware that others perceive their partiality, what use is claiming impartiality? How can the heart truly acknowledge this? Some, though confident in acting with impartiality, often behave ostentatiously and speak immoderately—what common speech calls "conscienceless fairness"—earning unflattering reputations. Even if not coveting profit, such people crave fame. Worse are those exploiting impartiality for private gain—all contrary to the sages' Dao and heaven's intent. Accumulating such behavior inevitably invites ill retribution.

Better to remain composed when handling affairs, speaking fair words that naturally command reverence and trust, deterring wrongdoing. But forced posturing lacks grace. Adapting skillfully to enlighten others through principle conserves effort and aligns with heaven's will. Only desirelessness brings true purity—attaining this state merits being called "capable of purity."

Further Question: When interacting with others, clearly discerning good from evil, upright from deviant, right from wrong, straight from crooked—does this constitute "brightness" (ming)?

I once heard my master teach that "true wisdom (ming) does not engage with objects" contains profound meaning. As previously discussed, merely understanding principles isn't enough. For personal cultivation, thoroughly comprehending this truth means that by steadfastly doing good and following the right path, one naturally avoids mistakes. But when facing others' errors, the real wisdom lies in seeing through evil, falsehood, and distortion without being led astray. However, exposing others' faults must be done with proper measure—what's called "using malicious attacks to pose as righteousness" (e jié wéi zhí) goes too far. One should approach with great compassion, skillfully guiding others back to the right path. If that proves impossible, know when to stop to avoid inviting humiliation. If harsh words are spoken out of disgust for stubborn people, it only breeds enmity—what kind of wisdom is that? Ancient sages warned: those who are overly shrewd and calculating often invite fatal consequences, and those who specialize in exposing flaws endanger themselves. Is this the way of wise self-preservation? Such people may see clearly in the moment but lack long-term vision. Thus, true wisdom must be guarded by "foolishness" (dà zhì ruò yú, great wisdom appears foolish). Only when cultivated to this level can one be called truly enlightened.

Someone asked: I've never held office—without the chance to assist rulers or benefit the people, how can my loyalty be expressed?

Reply: What kind of talk is this! Must one be an official to fulfill loyalty? The master said: The heart-sovereign (xīn jūn, the ruling spirit of consciousness) governs countless divine spirits—a single deceitful thought constitutes disloyalty. Officials must serve rulers and benefit the people to be loyal, but ordinary people need only maintain honest thoughts without violating heavenly principles, starting with avoiding false speech. As the ancients taught, this prevents becoming disloyal. Cultivated to this degree, one can be called truly loyal.

Another question: Serving parents by warming their beds in winter, fanning them in summer, offering morning and evening greetings, and providing for their needs—is this fulfilling filial piety?

Reply: This is only part of it. More importantly, one must cultivate inner filial devotion. Remember, our bodies are gifts from our parents—throughout the twelve hours of daily activity, we must carefully protect them without harming the five viscera (liver, heart, spleen, lungs, kidneys) to achieve perfect filial piety. Some people superficially...

This scripture discusses how five common faults in cultivating the Way of Pure Brightness and Loyalty-Filiality (Jingming Zhongxiao) can damage the five viscera (heart, spleen, kidneys, liver, lungs) and consequently harm one's primordial Qi.

The first fault is unwholesome thoughts: scheming deceitfully and plotting to harm others daily. These wicked thoughts pollute the spiritual platform (Lingtai) and severely injure the heart. Timely awakening and sincere repentance can still rectify this.

The second is dietary excess: though one's heart may be decent, gluttony, wanton slaughter of creatures for culinary indulgence, and lack of restraint lead to illness, harming the spleen.

The third is sexual indulgence: excessive carnal desires deplete Jing (essence), Qi (vital energy), and Shen (spirit), sometimes even causing death. This is the transgression that damages the kidneys.

The fourth is uncontrolled anger: though one may be upright and live simply, frequent rage disrupts Qi and blood circulation. Medical texts record that extreme anger injures the liver, as lung metal overcomes liver wood, preventing the liver from governing blood and causing illness—thus harming both liver and lungs.

In summary, indulging in anger, desires, and actions contrary to natural principles harms all five viscera, with the most severe damage to their corresponding organs. Those who commit these faults waste primordial Qi, ruin their bodies, and violate filial piety—for parents give us complete bodies, yet we fail to preserve them intact.

True filial piety requires not harming the five viscera while learning to rein in the wandering mind (restraining the "pastured heart") and preserving nighttime clarity (storing "night Qi") to return to one's authentic state. This constitutes the highest level of filial cultivation. Those who cannot even support parents, rectify body-mind, or cherish their health yet idly discuss "exhaustively tracing the origin of life's endowed Qi" (advanced practice seeking life's source) attempt to leap directly to immortal cultivation while neglecting human ethics. Remember—no transcendent in the Nine Heavens achieved divinity without fulfilling purity, clarity, loyalty, and filiality.

(Note: Pure Brightness and Loyalty-Filiality was a Daoist school emerging during Song-Yuan periods that emphasized loyalty-filiality as foundational practice. "Pastured heart" and "storing night Qi" are mind-cultivation methods. "Exhaustively tracing life's origin" refers to advanced practice seeking primordial beginnings.)

When practitioners reach a certain level of cultivation, they must comprehend higher truths—true purity, true illumination, true loyalty, and true filial piety. These truths must be known and practiced.

If one thoroughly understands the origin of their innate nature, remains untainted by worldly defilements, maintains tranquility in both movement and stillness, and interacts with others without violating the harmony of Heaven, this is called "true purity" (zhen jing). When the mind is as clear as moonlight reflected in an ice jar, illuminating the essence of all things, and remains constant day and night, this is "true illumination" (zhen ming). In rituals, not emphasizing sacrificial offerings but instead focusing on sincerity and reverence toward Heaven, this is "true loyalty" (zhen zhong). Cherishing the innate Qi (vital energy), understanding the true meaning of life, nurturing the Dao-heart to perpetuate the orthodox lineage—this is "true filial piety" (zhen xiao).

Only by cultivating in this manner—without defiling one's innate nature and aligning body and mind completely with the Dao (the Way)—can one be called a "true person" (zhen ren). Someone might ask, what is the meaning of a true person? The answer: "True" (zhen) means pure and unadulterated, while "person" (ren) distinguishes humans from beasts. The true person spoken of in the Jingming (Pure Illumination) tradition is not attained through breathing exercises, fasting, or abstention from grains. Rather, it is achieved by restraining anger, eliminating desires, correcting faults, moving toward goodness, comprehending principles, and restoring one's original nature—standing alongside Heaven and Earth as one of the Three Powers (Heaven, Earth, and Humanity), fulfilling human virtue without shame. Only then can one be called a true person.

Another might ask: "Aligning the body completely with the Dao—isn't this a Confucian teaching? How does it differ from or resemble the path of immortality cultivation?" The answer, explained in detail: Humans are born between Heaven and Earth, shaped like impressions from a mold. Just as lotus seeds already contain the potential for future lotus flowers, the human head is round to symbolize Heaven (Heaven corresponds to the Yang number one, hence one head per person), while the feet are square to symbolize Earth (Earth corresponds to the Yin number two, hence two feet). The spine represents Mount Sumeru (the cosmic axis in Buddhist cosmology), the Niwan Palace at the crown of the head corresponds to the Great Luo Heavenly Palace, the eyes resemble the sun and moon, the Triple Burners (Sanjiao) correspond to the Three Realms (desire, form, and formlessness), the five viscera correspond to the Five Sacred Peaks, and the intestines mirror rivers. The seven orifices of the heart symbolize the Big Dipper (the gathering point of Yin-Yang and the Five Phases' Qi), endowing humans with the Five Constant Virtues. Below the navel lies the Wheel of Wind and the Abyss of Water—the front yin emits water like rivers flowing to the sea, while the rear yin corresponds to the Fengdu Hell in the north (in Daoist belief, Fengdu is located in the Gui region of the north, where Yin impurities accumulate).

This scripture primarily discusses how one should rectify body and mind, cultivate moral character, and live in accordance with the principles of heaven and earth.

The ancient practice of constructing prison gates in circular form (yuanfei) carries profound meaning, much like Mount Fengdu (the Daoist netherworld) where sunlight and moonlight never reach, remaining invisible to mortal eyes. Though the human body is composed of yin and yang energies (Yin-Yang), mirroring the forms of heaven and earth, failure to honor and cherish this gift causes one to forfeit this noble essence.

Specifically, when sitting in meditation, one should maintain proper attire and posture—straight as a boulder—so the entire bearing becomes dignified as heaven and earth. Slouching or restless movements betray frivolity and baseness. This principle extends beyond sitting: walking, standing, and reclining all demand solemn composure.

More profoundly, the human body contains the Truth of Wuji (primordial origin) and the Essence of Two-Fives (Yin-Yang and the Five Phases), which mysteriously converge in the Central Yellow Danjian (Dantian). Understanding and practicing this truth enriches both form and spirit (Xing-Shen). Such individuals never stray from their innate nature in speech or action, radiating upright energy (Zhengqi).

Those who disregard these principles resemble heirs abandoning their inheritance, severing ties with creation itself. As Shao Kangjie (Shao Yong) observed: "Wasting ten thousand lifetimes still equals never having lived." Yet creation never forsakes anyone—those aligning with cosmic principles receive boundless blessings, while violators inevitably reap endless sorrow. Since we're born between heaven and earth, with Qian (sky) as father and Kun (earth) as mother, how could we neglect self-cultivation emulating their majesty?

A final question arises: How does Mencius' teaching that "among unfilial acts, leaving no descendants is worst" reconcile with restraining desires? Daoist texts respond: Human life's sixty-four years correspond to the sixty-four hexagrams, with spring-summer (youth) meant for preserving primordial energy (Yuanqi). This implies continuing the ancestral line at proper times also aligns with heavenly principles.

This scripture expounds the principles of self-cultivation and preserving primordial Qi (the vital energy of human life), with particular emphasis on following natural laws and restraining desires.

The opening explains the meanings of "heng" (smooth progress) and "yuan" (primordial): "Yuan" refers to the undifferentiated primordial state when one should carefully protect one's Qi; "Heng" denotes unobstructed flow, describing how nourished Qi sustains the body. This resembles flowers blooming and leaves flourishing, akin to the vigor of youth. Yet even then, moderation is essential to avoid illness. As elders taught: "Fewer desires in youth preserve lasting vitality; genuine filial piety needs no empty reputation—sincerity speaks through actions." These two maxims contain profound wisdom.

The text then discusses marital relations: Proper conjugal relations for continuing the lineage constitute "righteous desire" (zhengyu), while indulgence beyond this becomes "licentiousness" (xieyin). Confucianism considers this transgression of ritual propriety, while immortals and buddhas deem it grave karma leading to rebirth in lower realms. Righteous marriage perpetuates ancestral heritage, whereas wantonness pursues meaningless pleasure that courts suffering—harming health, violating filial duty, and degrading the spirit unknowingly.

Elders taught: "Right action stems from clear awareness; wrongdoing arises from deluded confusion." Maintaining clarity keeps one on the proper path, while persistent delusion erodes one's humanity.

Regarding seasonal cultivation: In autumn, Qi should gradually withdraw like leaves returning to roots; winter demands deeper storage, resembling frozen rivers and dormant earth. How can humans fail to understand what all creatures know? Ancient sages emulated celestial patterns by harmonizing with seasonal rhythms, thus living without regret. Modern practitioners should cultivate accordingly.

Finally, the text observes: Some elders never learn restraint—their Qi cannot return to its source, causing spiritual degradation like endless night. When asked, "What if one lacks offspring by late summer?" the answer is: If truly unavoidable, winter conception may occur—but always with moderation.

Throughout flows the Daoist philosophy of "cosmic-human unity" (tianren heyi), advocating cultivation through natural alignment. It particularly warns against indulgence while championing the Middle Way.

This scripture conveys two main teachings: the principles of self-cultivation and the practice of loyalty and filial piety.

First, it addresses the matter of human lifespan. The text states that even when one has descendants, one must practice self-restraint and remain vigilant against the swift passage of time. Daoist classics point out that a person's spiritual energy (Shen) is finite, and after the age of sixty-five, it is like entering the depths of winter. If one indulges in desires and defies the natural order (Dao), after death, the spirit and soul will descend to the underworld to suffer, unable to be reborn—just as rootless plants cannot revive even when spring arrives. Conversely, if one can control anger, moderate desires, and follow the natural order, the spirit and soul will remain in the light after death, ascending to heavenly realms or reincarnating in the human world according to one's merits, much like the arrival of spring after winter.

Next, it discusses the question of filial piety. Someone asks whether achieving official success and bringing honor to one's ancestors while being away from home for long periods counts as filial piety. The response cites the example of Yang Cheng, an official of the Imperial Academy during the Tang Dynasty: when he discovered students who had not returned home to visit their parents for years, he immediately sent them back to fulfill their filial duties, even expelling those who had not returned in three years. This illustrates that pursuing officialdom while neglecting one's parents does not constitute true filial piety.

Finally, it explains the meaning of the "Three Realms' Endorsement" (referring to the recognition of the celestial, earthly, and human realms). Practitioners must engrave the words "loyalty and filial piety" in their hearts, ensuring their thoughts do not stray, their actions remain proper, and their speech is measured. They should be strict with themselves but lenient toward others, harmonizing without conformity and blending without compromising their integrity (he er butong, he er buliu—harmonizing without losing individuality). Persisting in this way over time will earn the sincere admiration of people of all levels, and their words will naturally command trust. At its core, this relies on a single word: "sincerity" (cheng). With this, not only will people trust them, but even the heavens, earth, and spirits will lend their aid.

A practitioner who can accomplish three things need not worry about failing to attain immortality. First, one must conduct oneself with rectitude, strictly following the correct path. Second, one must maintain perfect inner purity, focusing single-mindedly on cultivating the Dao. Third, one must interact with others with absolute sincerity and reverence. Achieving these three ensures that one's aspirations will be fulfilled. Without them, even if one travels to the ends of the earth seeking out renowned masters, it will likely be a futile waste of time.

A cultivator should always carry three treasures in their heart: a bright mirror, to clearly reflect the principles of things and ensure words and actions are free from confusion; a sharp sword, to make decisive choices when faced with situations, without hesitation; and a fair scale, to accurately weigh the importance of matters, without the slightest error. Possessing these three qualities is essential for attaining the realm of sages and immortals.

Some ask whether the Jingming (Pure Brightness) tradition of Daoism, which emphasizes loyalty, filial piety, purity, and illumination, seeks miraculous transformations. In truth, the great Dao is nameless, formless, and without emotion—maintaining an ordinary mind is itself the Dao. No auspicious sign is more in accord with the Dao than stability and ordinariness. Practitioners need only cultivate inner purity and clarity while practicing loyalty and filial piety. Over time, they will naturally achieve true purity, clarity, loyalty, and filial piety, thereby resonating with heaven and attaining accomplishment. Although profound cultivation may lead to miraculous transformations in every gesture, one never deviates from the correct path. The supernatural phenomena sought by the mundane world are not what Jingming Daoism venerates.

As for the question of karmic retribution for good and evil, there is no need to cite numerous Daoist or Buddhist scriptures—Confucian texts alone make it perfectly clear: good deeds bring blessings, evil deeds invite misfortune. A household that does good will have surplus joy, while a household that does evil will have surplus calamity. Words spoken contrary to reason will invite unreasonable consequences; wealth obtained unjustly will ultimately be lost unjustly. Remember: as you treat the world, so the world will treat you. This is the principle of karmic cause and effect. The sages have said that between heaven and earth, there is nothing but mutual resonance—the entire void is filled with this law. Thus, the principle of resonance is perfectly clear.

This scripture conveys two main teachings: the principle of karmic retribution for good and evil deeds, and the truth that spiritual practice need not be confined to monastic life.

First, regarding karmic retribution. Just as spring sowing brings autumn harvest, those who commit evil are like archers whose arrows will inevitably rebound upon themselves. Those of superior spiritual capacity naturally abstain from wrongdoing; those of middling capacity reflect only after suffering consequences; while the deluded remain unawakened even when punished. When questioned why some karmic consequences seem delayed, the text responds like ripening fruit that falls only when ready—impatience is unwarranted. As an ancient verse states: "Winter's ice melts when its season passes, spring grass grows when its time arrives." The Dao's cyclical operations ensure precise retribution.

Concerning spiritual practice, some inquire whether the Twelve Perfected Ones like Xu Xun (the Perfected Lord Xu) were all monastics. In truth, most practiced as householders: the Perfected Lord Xu in his youth mastered Confucian classics and was nominated as Filial and Incorrupt (a Han dynasty merit system), yet declined official posts before eventually serving as a county magistrate; Perfected Lord Wu was a former county official; others among the Perfected included Confucian scholars from eminent families, commoners, even military officers who became high-ranking officials—including Xu's own nephew and son-in-law. Only Perfected Masters Zeng and Shi were ordained Daoists from childhood. This demonstrates that genuine cultivation lies in inner awakening, not external renunciation. The Path of Pure Brightness and Loyal Filiality (a Daoist school emphasizing these virtues as foundation) particularly requires neither abandoning human relationships nor withdrawing from society—even Xu's teacher, Master Jade Purity, was a householder when they met. Thus spiritual progress depends on earnest effort, not monastic status.

Finally, regarding why the Perfected Lord Xu—as a manifestation of the Solar Deity—merely served as a minor magistrate during the Jin dynasty: this signifies how divine incarnations often move humbly among humans, seeking no exalted status but focusing on enlightening beings. As the Pure Brightness tradition emphasizes, authentic cultivation manifests precisely within ordinary human relationships.

This passage describes the miraculous transformations of those who have attained the Dao and achieved immortality, transcending worldly hierarchies. Take Laozi (the founding patriarch of Daoism) as an example—he manifested different incarnations across eras: as the Mystic Central Master (Xuanzhong Fashi) during the Three Sovereigns period, as Guangchengzi during the Yellow Emperor's reign, as the Archivist during King Wen of Zhou's rule, and as the Pillar Historian under King Wu of Zhou. Similarly, the Imperial Lord of Zitong (Wenchang Dijun) reincarnated as the filial son Zhang Zhong during King Xuan of Zhou's reign, while the Dark Heavenly Supreme Emperor (Zhenwu Dadi) manifested as General Di Qing's guardian during the Song dynasty, revealing his divine form as intertwined turtle-snake. Lü Dongbin (Pure Yang Perfected Lord) was merely a Tang dynasty imperial scholar before attaining the Dao and realizing his previous existence as a celestial censor of the Nine Heavens. These sages had already perfected the Great Dao yet returned to the mortal realm to deliver sentient beings—their spiritual state transcends ordinary comprehension.

Someone questioned the discrepancy regarding the Iron Pillar (referring to Xu Xun's demon-subduing pillar) in the Jade Perfected Sayings (Yuzhen Yulu): while the text describes it as a natural manifestation of terrestrial Qi essence, historical paintings consistently depict it being constructed through spirit labor. How to reconcile this?

The answer lies in the profound complexity of such phenomena, comprehensible only to those who truly penetrate the Dao with unobstructed wisdom. As Buddhist scriptures illustrate: the same plate of food appears differently to celestial beings, humans, hungry ghosts, and animals—divinities perceive celestial delicacies, ordinary people see common meals, hungry ghosts behold burning coals, while beasts regard it merely as sustenance. Similarly, mountains, forests, dwellings, vehicles, and boats manifest distinct appearances to different beings. The Ganges River, appearing as clear waves to humans, manifests as flames and smoke to ghosts burdened with heavy karmic offenses. Ancient texts record three types of underworld laborers in the Thunder Ministry—all humans punished postmortem for transgressions: the first group ascends rainwater to assist dragon kings in precipitation, the second propels ocean tides (commonly called "tide-pushing ghosts"), and the third.... This exemplifies how beings of different spiritual planes perceive the same reality through fundamentally distinct lenses.

This scripture elucidates the contrasting perceptions between Daoist practitioners and ordinary people regarding the same phenomena. Using natural occurrences like hot springs and iron pillars as examples, it explains: To accomplished adepts (duxian), thermal springs are merely manifestations of earthly Qi rising, while the appearance of iron columns results from subtle movements of consciousness—all natural expressions of the "genuinely pure and wondrously luminous" state. As Master Guan Yinzi stated, "The Dao knows no ghosts or deities, coming and going alone." Those who have attained the Way perceive with crystal-clear awareness, experiencing all sights and sounds with unobstructed purity.

Yet ordinary people (fanfu) and beings burdened with heavy karmic obstructions (such as flood dragons and mirage monsters) witness entirely different manifestations: They might perceive supernatural tools (bells, hammers, furnaces, and bellows) or see restraining objects like iron pillars and chains. This occurs because their heavy karmic burdens and turbid consciousness resonate exclusively with coarse, maleficent realms.

The text reveals that exalted sages (daoshi of high attainment) often attribute such differences to "delusory seeing and hearing"—the erroneous perceptions arising from ordinary people's attachments. Precisely because of this perceptual gap, various depictions of spirits and marvels circulate in the human world. The crux of Daoist cultivation lies in nurturing the "genuinely pure and wondrously luminous mind," attaining that subtle state of translucent awareness wherein one perceives external phenomena undisturbed by illusory appearances.