《無上祕要》Vol. 33

Wushang biyao (Essential Secrets of the Supreme, juan 42), “Serving the Master”

Modern Interpretation:

1. First Visit to the Master

When going to the master to make a request or seek instruction in ritual matters, first bow once to the scripture master and the register master, then bow to the master who initiates and transmits the teaching. Afterward, state the purpose of the visit.

2. Preparing to Visit the Master

• Fast in advance, put on the ritual robes in proper order, and wait for dawn with a composed and respectful manner. Set out with sincere devotion and joy.
• On the way to the master, conduct yourself with rectitude. Bow deeply, incline and raise your body, and proceed calmly and unhurriedly, with the reverence one would show in the presence of the divine.
• With each step, place your palms together and bring your feet side by side; walk mindfully with hands held close, keeping the Highest Perfected in your thoughts.
• With every step, remain single-minded and respectful, hands held close, gaze straight ahead, and attention clear.

3. Conduct When Visiting the Master

• Focus your mind and keep yourself upright; let your intent be profound and empty. Perform the bows with reverence, and move and pause calmly.
• Exchange courteous greetings and bow in respect; honor Wuwei (non-action), delight in profound emptiness, and let joy and celebration fill you.
• Wash your hands and feet, wear clean, plain clothes, and let your body be perfumed so that your Qi (vital energy) harmonizes with the radiance of the spirits.

4. Offering Greetings and Entering the Purification Hall

After offering greetings, enter the purification hall, burn incense, and make a vow in reverence to the Three Treasures.

5. Listening to the Master’s Instruction

• Adjust your ritual robes properly and arrange yourself in the prescribed order to the left and right. Listen and reflect attentively, responding inwardly and outwardly.
• Let joy and reverence well up together. Keep your expression composed and your gaze straight ahead; remain respectful and vigilant, as though walking on thin ice.
• Sit upright with your hands held together, maintaining a dignified and unblemished bearing, so that all may look to you as an example.

6. Reflection After Completing the Bows

Once the bows are complete, reflect on the wrongs committed in the course of your life and resolve to reform and strengthen yourself. When you have finished reflecting on your transgressions, sit quietly in clear emptiness, keeping the spirits and Qi in mind and allowing them to remain together.

7. Conduct After Completing These Reflections

• Rise and cleanse both the inner and outer spaces. Attend to and proclaim the merits of diligent practice, following the example of reverent conduct.
• When you have something to present, bow deeply. Then rise, offer a salute, return to your seat, and state what is in your heart.
• Keep your voice and breath calm and measured, and make your breathing gentle and harmonious. Do not speak loudly or harshly in a way that harms or offends the true Qi.
• Choose your words carefully and speak in accordance with the meaning of the teaching. Do not be careless, speak recklessly, or bring up personal judgments.
• Walk uprightly and go directly to your destination. Do not wander about, hesitate, or harbor divided intentions.
• Keep yourself upright and seek the truth. Do not let your commitment waver or become divided.
• Keep your mind and speech clear and empty, directing your attention toward what is true and correct. Do not drink alcohol and thereby muddy the spirits and Qi.
• Observe the precepts and examine yourself. Hold fast to them unto death without wavering. Do not let distracting thoughts, toil, or worldly defilements intrude.
• Keep those who share the same Qi aligned in body and mind. Do not widely invite outsiders to join.

Note: This text describes Daoist rites for serving the master. It sets out the etiquette and precepts for disciples visiting their master, seeking instruction in the Dao, listening to teachings, and conducting themselves in daily practice. The scripture master, register master, and master who initiates and transmits the teaching hold distinct ranks within the systems for transmitting precepts and teachings. Fasting, wearing ritual robes, burning incense and honoring the Three Treasures, reflecting on transgressions, and keeping the spirits and Qi in mind are all common requirements in Daoist practice and in the tradition of serving the master.

A Plain Language Interpretation of the Supreme Secret Essentials (Wushang Miyao)

When spending time with, living alongside, resting near, or sleeping in the presence of one’s master, one should be neatly dressed and sincere and composed in mind. One must not casually take off one’s clothes or expose one’s body before the master. When meeting the master, one should wear a cap, fasten one’s sash, and maintain a dignified appearance. One must not go bareheaded or show disrespect to a person of high standing.

One should be wholeheartedly joyful in the master’s presence, as if standing before a great sage. One must not become angry or resentful.

When meeting the master, one should keep in mind loyalty, filial piety, benevolence, and righteousness. One must not be jealous or harbor unrighteous thoughts.

In the master’s presence, one should conceal faults and praise good qualities, and regularly uphold the four ranks—that is, the proper relationships among fellow disciples, according to the context. One must not slander or suppress the worthy.

When meeting the master, one should seek to guide and teach, and to bring salvation widely to the beings of Heaven and the human world. One must not shut others out or block the way, preventing the dull-witted from entering the tradition.

One should awaken the ignorant and narrow-minded, guiding them into the Dharma gate. One must not conceal the Dao or hide the truth merely to claim fame for oneself.

In the master’s presence, one should keep in mind that all under Heaven may encounter the Dharma gate. One must not harbor deviant thoughts or imagine crooked paths.

In the master’s presence, one should wish that the master’s household may attain flight, that attendants may come to serve, and that the master may ascend to the Great Sage. If the master is grieving or troubled, all disciples should share in that sorrow and feel no joy when coming and going. If the master is ill or suffering, all disciples should attend closely at the master’s side, watching the master’s breathing as they would their parents’. If disaster befalls the master, all disciples should gather their fellow students to establish a purification ritual, making petitions to build merit.

When parting from the master, disciples should, at the turn of the year, month, or lunar month, wear their caps and sashes, hold their tablets, bow three times, and kneel for a formal greeting. Afterward, they should bow again, making five bows in all. They should do the same when taking their leave. Understand this clearly: one must not dismiss the rites or act as though respect does not matter.

When disciples travel after staying overnight, they should bow twice and kneel. They should do the same when returning from their journey.

People who share the same surname, belong to the same ancestral line, worship at the same ancestral shrine, or wear mourning clothes together must not serve as one another’s master. The reason is this: on the day of initiation, the three great-grandparents, five generations of ancestors, and seven generations of parents are all called to witness what their descendants receive. If the oath is broken and the pledge betrayed, nine generations of ancestors will bear the punishment in their place, bringing calamity upon those who receive the teachings. For this reason, such a relationship is forbidden.

When disciples speak of what they intend to do, or of their comings, goings, and conduct, they should first consult the master and report their intentions. They must not act on their own authority or indulge themselves as they please.

When traveling with the master, disciples must not step on the master’s shadow.

When sitting with the master, disciples must not accept bows from other people. The reason is that there cannot be two persons of honor in one seat.

When disciples sit with the master in a room or on a mat, they should rise and move down to the floor whenever the master gets up, comes or goes, or otherwise moves about. Otherwise, they should all bow low. They must not remain seated upright as though at ease.

When disciples first go to the master to receive the teachings and methods of the Dao, they should observe all the rites described above.

A Plain-Language Interpretation of the Supreme Secret Essentials

(Formal Robes, Holding the Tablet, and Rituals for Paying Respect to a Master)

Put on your cap and fasten your sash, then hold the court tablet. Humbly and earnestly seek instruction. Do not be perfunctory, skip the ceremonies, and then sit down as if nothing were amiss.

When the master bestows a book, the disciple should hold it and place it on the table, burn incense, and bow twice. After bowing, open the book and read it, addressing the master with a respectful form of address in each sentence, such as “you.” When finished, bow again. The same ceremony applies when writing back to the master or replying to the master’s letter. A disciple must not speak or write the master’s name directly; it must be avoided out of respect. If someone repeatedly presses the disciple to reveal the master’s name, the disciple should keep their teeth clenched and remain silent, without making excuses. Officials who supervise the master’s attendants are always watching.

(From the Scripture of Brief Writings in the Dongxuan Golden Register)

Levels of Cultivation and Study

The Highest One, the Patriarch of the Dao, says: Anyone who cultivates and studies should proceed upward from the lower level, step by step. Do not skip levels or omit stages, lest you violate the celestial statutes and ordinances.

There are three grades of scriptures and three kinds of Dao adepts. Works such as the Inner Writings of the Three Sovereigns, the Great Characters of Celestial Writings, the Registers of the Nine Heavens, and the arts of yellow and white alchemy belong to the lower grade. They can also enable one to ride the reins through the mysterious heavens and travel across the Five Sacred Mountains. Thus they are placed at the level of the lower grade.

The Lingbao Dongxuan tradition was born together with the Primordial Beginning. Its teachings are profound and subtle, and their purpose shares a common source. Through purification with fragrant orchids and the Five Invocations that illuminate the mystery, one can deliver seven generations of ancestors and dissolve the roots of sin. One may also bring perfected beings down from above and ascend through flight to Shangqing. These are the wonders of the middle grade, which may lead one to become an earthly immortal.

The Shangqing Dao scriptures and the hidden books of the Great Elixir include three hundred precious titles and nine thousand jade instructions. They are the foremost catalogues of the highest perfected beings and the inner writings of the Jade Emperor. Those who obtain them have their names entered on jade tablets and their records inscribed in the Azure Palace; they ascend in daylight at dawn and enter the Imperial Hall above. These are the methods of the upper grade.

The Highest One also says: People who study often begin with diligence but later grow lax; they abandon their efforts halfway, just as they are about to succeed. This happens because their resolve is not firm, or because their firmness does not endure, and so they receive no response. Heaven does not deceive people; it shows them what is so through an echo. Earth does not deceive people; it answers them through a shadow. When neither shadow nor echo appears, the spirits draw far away. This does not mean that Heaven’s truth fails to respond; it means that one’s own conduct and perseverance have not yet reached the mark.

(From the Great Being Scripture of the Plain Spirit of the Highest One in the Dongzhen Cavern)

(Cultivating the Mind and the Way of the Immortals)

What is called becoming an immortal lies in cultivating the mind; when the mind is sincere, one becomes an immortal. The Dao is found by seeking within; when the inner realm is kept secret and still, the Dao arrives. Truth lies in cultivating profound, open stillness; when one reaches that stillness, one joins with the truth. Spirit depends on the accumulation of responsive awareness; as this awareness accumulates, spiritual communication becomes possible.

If you can constantly maintain this, you will draw ever closer to becoming an immortal. But if the mind competes and the spirit is startled, the body’s harmony is not focused, and both movement and stillness dissipate the essence, then even broad hearing and keen discernment will only pile up thoughts about the Dao. The Dao will instead grow more distant.

The methods of guiding and stretching the body and taking in Qi, and the arts of embryonic breathing, closing the mind, and sustaining inner visualization, will also make it difficult to enter the Dao if the spirit remains troubled by disturbances within.

Brief Notes on Technical Terms

Formal robes and holding the tablet refers to wearing proper ceremonial clothing and carrying a court tablet as a sign of respect for one’s master. To violate a master’s name taboo means to speak or write the master’s name directly, contrary to the ancient custom of avoiding revered names. The three grades—lower, middle, and upper—indicate levels of Daoist scriptures and attainment. The arts of yellow and white refers to alchemical cultivation, including the Golden Elixir. An earthly immortal is an immortal who has attained the rank in the human realm but has not ascended to the heavens. Embryonic breathing is a practice of breathing slowly and subtly, like a fetus in the womb. Guiding and stretching the body and taking in Qi refers to health practices involving physical movement and methods for taking in Qi.

The passages cited here concern the teachings of the Jingui Yinyin, the Huangting Neiwai, the Taiqing Shouji, and other scriptures. Their general meaning is as follows.

There are thousands of branches and practices associated with this Dao, and many have been passed down and spread widely among the people, so that almost none remain unheard of. From the medieval period onward, since the time of the Yellow Emperor Xuanyuan, those who followed such methods, transcended the world, and became immortals have been as numerous as piled-up mountains—too many to count.

If one applies oneself with utmost diligence, guards one’s essence with single-minded focus, holds firmly to one’s practice, and remains steadfast in one’s resolve, then, with these four virtues, one may break through the barrier and ascend to immortality. This is the hope held out to those with a determined purpose. Those whose innate disposition is not yet firm may practice as well, yet sometimes gain no real benefit even after months or years. Some practice breath retention and breathing exercises without understanding the method; some are misled by heterodox ways and fail just as they are about to succeed; some obtain a little benefit for a time, but stop as soon as illness strikes; some have a master ready to teach them but cannot discern what is genuine; some cannot concentrate, and their spirit and thoughts become scattered; some commit sins and offenses, violating Heaven’s prohibitions; and some recklessly alter the methods in the scriptures, adding or removing things as they please. Such failings often follow one another. Most are vain, showy people, or arrogant and impure sorts, deluded and difficult to teach. That is why the Great Dao is hard to spread throughout the world and true immortals seldom travel among people. This is mostly a failing for which people must blame themselves, not a fault of our Daoist tradition.

(From the Dongzhen Taishang Yinshu Jing)

Master Zhou said: “Few are born naturally in accord with the Dao, and few know it from birth. Therefore, one must cultivate and practice it, study it, and bring that study to completion. Laozi said, ‘The superior person hears the Dao and diligently practices it.’ These words are certainly true.”

(From the Dongzhen Dongfang Neijing)

The Three Sovereigns said: “Those who wish to cultivate the Dao and share the destiny of the ‘Three Heavens’ should give up extravagance and spaciousness, and delight in frugality and restraint; think lightly of honor and rank, and be at ease with low status and disgrace. They should dislike wearing brocade and embroidery, preferring coarse clothes while cherishing jade within. They should not fret over poverty and humble circumstances, nor strive eagerly for power and wealth. This is essential to prolonging life.”

They also said: “Those who follow the Dao will find that retreat brings obstacles, while advancing has its proper path. Black and white belong to different kinds; the pure and turbid flow apart. Nothing good is left unraised, and no worthy person is left unselected. Heaven’s love never ceases, and the spirits’ reverence never rests. This is the enduring course of Daoist cultivation.”

They also said: “The vast Three Heavens nurture all things together. While people prize their outward splendor, I seek their substance; while people take their ornament, I receive their essence. Keep the mind still and dwell in seclusion, without burdening the household. This is the way to increase longevity.”

They also said: “When the ways of the world are harsh and forceful, respond by softening the heart. Keep one’s wings concealed outwardly, and gather the heart inwardly.”

A Plain-Language Reading of The Supreme Secret Essentials

The purpose of self-cultivation

Just as the radiance on scales and armor need not burden you, favor need not be placed upon you. Hide your brilliance in a secluded place and keep your shadow out of sight in the world; withdraw from worldly affairs and preserve your true nature.

The eyes and the Five Spirits

Keep your gaze clear, gather your thoughts back, and turn inward to contemplate the “Five Spirits”—in Daoist usage, this often refers to the spiritual awareness associated with the five organs, or to the spirit in the five domains of sight, hearing, smell, taste, and touch. This is the key to extending life and securing longevity.

The Elder of Heaven said:

When worldly people cultivate the Dao, their minds are full of tangled thoughts. When their eyes see beautiful colors, their thoughts become confused and their minds troubled; the Five Spirits can no longer govern themselves, and the Great Dao cannot return. People of small understanding cultivate in this way for no more than ten days or half a month before deciding that “they have attained the Dao.” They hold scriptures in their hands and recite words aloud, yet, without truly grasping even a single sentence, they think they can preserve their lives. They see only a rushing stream and do not know how deep the rivers and seas are; they see only the small advantages before them and do not know that embracing the Dao and nourishing the spirit are the foundations.

The Yellow Emperor said:

I received the celestial books transmitted by the Three Sovereigns, each bearing its own hidden name and mysterious register. Having received these divine texts, one must follow their methods: first, support the sovereign and remove calamities, bringing peace to the state and stability to the people. Only then may one withdraw into seclusion, cultivate in stillness, and devote oneself to study.

The above is from the Scripture of the Cavern Spirit on Observing Heaven and Earth.

A passage from the De Jing of Laozi

When cultivation is practiced in oneself, De becomes truly realized. When it is practiced in the family, De becomes abundant. When it is practiced in one’s village, De endures. When it is practiced in the state, De flourishes. When it is practiced throughout the world, De reaches everywhere. Thus, through oneself one understands the self; through one’s family, the family; through one’s own village, the village; through one’s own state, the state; and through the world, the world. How do I know that the world is so? By this principle.

The above is from the De Jing of Laozi.

The effects of rule through De and of self-cultivation

When the Dao and De are practiced in oneself, the mind becomes open and the will unimpeded. One esteems the spirit and cherishes Qi, holds external things lightly and empty fame in low regard, and is not led astray by thought. Blood and Qi remain balanced, the skin is nourished and lustrous, the face shines, and the spirit is focused and steady. The body becomes light and vigorous, inner emptiness and fullness are in balance, the hair at the temples is glossy, and the appearance remains beautiful, making premature aging difficult.

When practiced within a family, parents are caring and children filial; husbands are trustworthy and wives faithful; older siblings are kind and younger siblings respectful. The nine branches of the clan live in harmony and closeness. Farming and sericulture follow the seasons, granaries are full and livestock thrive, the family’s affairs are well ordered, and there is always a surplus.

When practiced in a village, conduct accords with balance and harmony, and the governing principles are clear. Right and wrong are readily distinguished, and wrongdoing does not arise. Authority is respected and evident; those above uphold instruction and those below are transformed by it. The public authorities and the people show one another the respect and affection of parents and children. Those above and below are close and content; the people live in harmony; public business is not left delayed or in arrears; official duties are properly carried out, and one remains secure throughout life.

When practiced in a state, the ruler is wise and the ministers loyal. The court does not overlook worthy people, and scholars do not begrudge others their achievements. Evil does not obscure what is right, and slander does not harm the public good. People live in harmony and accord; there is no resentment between those above and below; the officials are at ease, and all affairs proceed naturally. Distant peoples come to offer their allegiance, those nearby live in peace, and the borders are quiet. Banditry does not arise, all things flourish, and weapons are not needed. The people provide for themselves; kindness reaches the plants and trees, and its beneficence extends to the shifting sands. Qilin and phoenixes come to gather and roam; auspicious grasses and unusual trees grow throughout the state. Blessings endure for ten thousand generations, and descendants are never cut off.

When practiced throughout the world, the sun and moon shine clear, the stars follow their proper courses, Yin-Yang is balanced, and the four seasons proceed in order. Wind and rain come at the right times, the five grains ripen abundantly, and neither water nor fire brings harm. Baleful influences are eliminated, and the peoples of the four quarters come to pay homage. No wars arise, punishments are not used, and the people are content and compliant. Ghosts cause no mischief; the sun and moon endure, and all things multiply and thrive. Worthy people and sages appear together, the true Dao circulates, and the world becomes one.

Note: In the received versions, some phrases in the original, including “distant … nearby … the borders …,” may be incomplete or corrupted. This plain-language reading follows the sense found in commonly compiled editions of the Daoist Canon.

Plain-Language Interpretation of The Supreme Secret Essentials

I (from the Wondrous Truth Scripture)

When people yearn inwardly for the Great Dao and all under Heaven turns toward it, the country grows rich and strong, and strengthens itself without waging war. The ancestral temples shine with distinction, and the state remains peaceful for a long time. Yin-Yang is harmonious, calamities and disorder do not arise, and all things flourish and ripen. The land is at peace, neighboring states seek its protection, and later generations prosper. When De (Virtue/Power) is abundant, it remains in harmony with the Dao of Heaven.

II (from the Scripture of the Nine Heavens of the Cavern Mystery)

The Great Dao has no thoughts of its own, yet one may seek it with a heart full of feeling. Standing in the midst of the void, one looks back toward the obscured, flowing waters. Beyond the Three Realms, all is clear and bright; the Jade Capital, where the Celestial Emperor dwells, stands in tranquil solitude. The mystery rises forth from nothingness: who can understand its hidden workings as they turn? The Celestial River is pure and clear; looking up and down, one feels the void’s yielding softness. The Seven Mysteries, the seven celestial regions, disperse through the dark night, returning to the womb and following the ebb and flow. If the appointed time in the underworld is quietly drawn to a close, even the calamity of the Yang Nine brings neither pleasure nor worry. Seeing those who depart and return meet again, one sometimes lingers for a while. One’s body may be left behind, yet the self endures; true immortals will meet kindred companions.

III (from the Scripture of the Cavern Mystery on Settling the Will)

The Perfected One said: Those who study the Dao should first be filial and respectful toward their parents, loyal to their ruler, compassionate toward those who serve them, and kind to their friends. They should keep their word and be dependable, admonish wrongdoing and encourage goodness, harbor no selfish distinction between self and other, avoid offending other teachings, and fulfill the duties of human life. Next, they should abstain from wine and meat, sensual pleasures, jealousy, killing, extravagance, greed, arrogance, and self-indulgence. Then they should give up the Five Pungent Foods, such as onions and garlic, as well as dishes whose flavors come from taking life. They should further quiet their thoughts and contemplate clarity and emptiness. After that, they should take prescribed foods, abstain from grains, uphold the great precepts, strengthen their character and resolve, practice daoyin and embryonic breathing, harmonize fluids through breathing exercises, and cultivate merit.

The path of studying to become an immortal is most urgent. Uphold the precepts and restrain the emotions; keep the heart empty, level, and upright, and let Qi (vital energy) dwell within. Then immortals and sages will come seeking you. If you do not trust the words of the teaching, why dwell in the mountains and forests?

The great worthy delight in the scriptures and precepts, receiving them as treasures for the self. Learning always seems to come too late; in cultivating the self, we regret not beginning sooner. We should open the hidden teachings, yet in an instant the years have passed and we have grown old. Holding the scroll, we draw in its teachings to the fullest, only to face death and anguish once more. So, while still young, I left the world to study the Dao.

IV (from the Scripture of Laozi’s Ascent to the West)

Laozi said: One should hold to supreme wisdom, the source of understanding. Yet wisdom does not arise by itself; it always depends on causes and conditions. Each person has their own course of practice, roots from past lives, and what they have heard through the allotment of their original destiny. Those who follow the Dao attain the Dao; those who embody De attain De. If one’s roots in past lives were not cultivated through learning and inquiry, one may now again miss the chance to draw near. Thus one gains or loses, and takes no joy in the Dao.

V

The Lord of the Great Dao, the Most High, said: As for Yin-Dan, inner cultivation, and the arts of the bedchamber—the methods of Neidan (internal alchemy) and bedchamber practices for nurturing life—the Yellow Path, the orthodox path of inner refinement…

(The scripture passage in the material provided ends at “the Yellow Path”; the following text is not included.)

Plain-Language Interpretation of the Wushang Miyao

What benefits can come from the joining of red Qi, the secret of drawing in essence through breathing practices toward the seventh and ninth days, methods such as the turning back of the six and one, and the alchemical arts of refining the female and male principles together? Even if these practices bring someone an immortal’s title, the Shangqing lineage does not regard such achievements as genuine virtue. Even if they seem to come close to transforming and nurturing the people, the Most High does not regard this path as noble. Such “turbid immortals” and “impure perfected ones” could never glimpse the Jade Gate, the entrance to the celestial realm. What is more, this path is perilous and slippery, like walking on thin ice, and there are many cases of people meeting disaster. Even those who sometimes escape unharmed are mostly Earth Immortals still burdened with turbid Qi, and cannot be counted among the pure, superior Way.

(From the Dongzhen Taishang Shuo Zhihui Xiaomo Jing.)

Perfected Man Qingling said: The Yellow-and-Red Way and the method of mixing Qi are techniques Zhang Daoling received through instruction and used to teach people and sow seeds of the Dao widely. They are not the proper path for a Perfected Man. I have repeatedly seen people who practiced this way become unable to have descendants, yet I have never seen anyone truly attain life through this “seed.” Of a million people, almost all must undergo trials and punishment. Among ten million, perhaps one person might by mistake gain some benefit and manage to stave off death for a while. Zhang Daoling, too, used this to teach the world; his own transformation into an immortal did not depend on practicing this way. Take care in speaking of it: this is a lower path that breeds impurity and ruins the righteous Qi of the True Heavens. To harbor lust in one’s heart and fix one’s thoughts on sexual practices, while also wishing to cultivate the superior Way, is to invite punishment from the Three Palaces. It is like clutching fine jade and rushing into a fire, or burying a dog in a golden coffin. Sexual practices are called Yellow-and-Red; the superior Way is called the Hidden Books. It is hard for people to understand this, and yet matters have come to this.

Lady Ziwei said: Though the Yellow Books and Red Realm are secret essentials for seeking longevity, they are ultimately lower methods concerned with attaining life. They are not practices that the superior perfected ones of the Upper Palaces and Celestial Realms—those who ride flowing carriages and attend banquets in radiant realms—would speak of or undertake. This path only nourishes life and enables it to continue; it is not the superior Way. If one harbors lustful Qi while also practicing the Hidden Books, one can do no more than shake the pens and beat the drums of the Three Palaces. The Mysterious Vitality cannot be relied upon, nor can one depend on absolution. In short: if one preserves chastity, the numinous descends; if one remains single-minded, the spirits serve.

Another lady said: Those who study the Dao should focus single-mindedly on the True and let their thoughts remain undispersed. They should cast off extravagance and preserve a state of emptiness, harmony, and purity. They should be still as if in a sealed chamber, sometimes seeming to see something, yet also seeming to remain hidden and formless. If they gain even the slightest insight, they should be as cautious as if standing at the edge of a deep ravine, and as apprehensive as if walking on thin ice or hot coals. This is to have entered the gateway to studying the Dao, but not yet to have entered its inner chamber. What is called difficult is studying the Dao; what is called easy is also studying the Dao. To savor the depths of silent mystery and preserve harmony with Heaven—this is the proper path.

Plain-Language Commentary on the Supreme Secret Essentials

“True Qi gathers within, and the spirit finds its dwelling; the numinous nature immerses itself in examining the six viscera. Cherish Jing and guard the original Yin; do not look or listen heedlessly.”

True Qi flows inward, and the spirit settles in peace. The numinous nature turns its attention inward and carefully examines the six viscera. Cherish Jing and guard the original Yin; do not look or listen without purpose.

“The ease of this Way lies precisely here. Those who cannot practice it are the ones who find it difficult.”

The ease of this Way lies in these very practices. Those who cannot carry them out are the ones who find it hard.

Lady Right Ying said: From ancient times to the present, life and death each have their own gateways, and the manifest and hidden each have their points of convergence. Concealing the past and stilling the intellect, and moving in harmony with ordinary society: both are ways of attaining the Dao.

As for commanding the jade elixir, flying three times through the Nine Flores, drinking the cloud-liquid at dawn, wandering amid yellow fluid, gazing upward and swallowing golden nectar, and chewing jade blossoms—one can at once harness the light and ascend into the sky, rising mysteriously to the highest heavens. If worldly affairs go awry and one’s allotted work remains unfinished, one should temporarily tread the Great Yin and live concealed in the dark realm. Leave the body behind and cast off its form; nurture the embryo in an empty dwelling; refine Qi and seal the apertures; receive Jing in the mysterious void. Thus one changes appearance in the halls of the Three Yin and keeps a child’s face at the gates of the Nine Refinements. Only then does one understand that the immortals are extraordinary: they die yet do not perish, and the comings and goings of their existence are matters of profound principle.

Lord Siming, Steward of Fate in the Eastern Court, said: For one who follows the Dao, diligence is essential. Without diligence, even one who possesses Jing can accomplish nothing; and diligence without single-minded focus also leads nowhere. One must let a grasping heart open and dissolve, and allow defilements and afflictions to disperse.

Lord Dinglu said: When one turns away from the inner self and betrays one’s own heart, the Three Souls lose their true nature. Once the true has become confused and scattered, the souls seize upon the resulting opening. One who follows the Dao should make the inner heart clear as a polished mirror, with its notes and tones in harmony. Then the numinous responds within and the spirit descends from without. This is truly no empty claim.

Lady Xuanqing said: One who follows the Dao is like a tree borne along by water. It goes with the current, touching neither the left bank nor the right; it is neither taken by people nor obstructed by ghosts and spirits, and it does not decay. I assure you, it will reach the sea. In the same way, one who follows the Dao is not confused by defiling desires or ensnared by the many heresies, but advances diligently without doubt. I assure you, such a person will attain the Dao.

Lord Dinglu, the Middle Marquis, said: One who follows the Dao is always deep and tranquil, going forward alone. The spirit dwells at ease in leisure; eating and drinking in contentment, one is self-sufficient, with no longing for the cage or net. Sorrow and joy then depart for good, and there is no cause for premature death or obstruction to arise.

Each person’s aspiration has its own dwelling, and every nature has its own character. How could one follow the crooked traces of things and distort one’s proper work? Why not freely pursue the ultimate traces marked out by Heaven, and find inner delight in seeking the truth? Let the heart find joy in quiet seclusion; draw upon what you rely on to settle the mind. Dwell on the Eastern Mountain and keep your traces hidden; hold the mysterious hook on the wondrous peak, and preserve the Sui pearl while keeping its light within.

Brief Notes on Proper Names and Terms

Wushang biyao, Scroll 42 (Plain-Language Interpretation)

Illuminating and Dispelling the Five Difficulties in the Heart

Lord Siming, the deity who governs the span of life, said: “Those who cultivate the Dao should keep the Three Passes in harmony at all times. This is the proper method for accumulating Jing and strengthening the bones. The Three Passes are the mouth, the Heavenly Pass; the feet, the Earthly Pass; and the hands, the Human Pass. When the Three Passes are in harmony, the Five Organs are at peace; when the Five Organs are at peace, the whole body is free of illness.”

Lady Ziyuan said: “A person who cultivates the Dao is like someone carrying a torch into a dark room: the darkness vanishes, and only light remains. When you study the Dao and hold to what is right, foolishness and delusion vanish, and the right way endures.”

The Most High (Laozi) asked Daoling (Zhang Daoling, also known as Zhang the Celestial Master): “How long can a person’s life be sustained?” Someone replied, “For a matter of days.” The Most High said, “You still do not truly understand the Dao.” The person answered again, “For as long as food and drink last.” The Most High said, “Go on your way. This still does not count as cultivating the Dao.” The person answered once more, “For the span of one in-breath and one out-breath.” The Most High said, “Good! That is what can be called cultivating the Dao. I heard these words long ago; now I pass them on to you. Study the Dao diligently, and perhaps you can escape the limit imposed by the breath. Even if my disciples are thousands of miles away, as long as they keep my precepts in their hearts, they will surely attain the Dao. Study the precious books of the Jade Scriptures with care, and you will surely become an immortal. But if you are always at my side while harboring evil intentions, you will never attain the Dao. For those who cultivate the Dao, reading the scriptures and putting them into practice is like eating honey: sweetness fills the mouth, all six viscera delight in it, and its aftertaste lingers. Those who can practice in this way have attained the Dao.”

(From the Zhen’gao)

Perfected Qingling’s Baoshen Jing says: “If you devote yourself to the truth of the Dao and contemplate the numinous beings, you can illuminate your own heart even in the unseen darkness. If external obstacles remain unbroken and you merely recite the words without wholehearted concentration, you cannot truly turn the ‘years of the western elm’—old age—back into the ‘Mysterious Youth,’ the body of a young child. But if you immerse yourself in the mysterious Dao and hold fast to sincere resolve, then even if your teeth have fallen out, your face is wrinkled, and white hair has appeared on your crown, my Dao can transform you into an infant in an instant. It all depends on the strength of your resolve: there is no fixed age for studying the Dao. I myself am proof of this.”

(From the Daoji Jing)