《三洞珠囊》Vol. 3

The third volume of Pearl Pouch of the Three Caverns (Sandong Zhunang) includes a section on "Dietary Practices" that documents ancient Daoist cultivation methods involving dietary regulation. The text cites the Biographies of Exemplary Immortals (Liexian Zhuan), which describes the practice of "fasting and abstaining from grains" (duanshi xiuliang). This method, through eliminating grains, regulating breath, and performing daoyin (guided stretching) and tunna (breathing exercises), was believed to purge the body of turbid qi. Notably, it introduces the "Method of the Five Directions and Five Sprouts" (Wufang Wuya Zhi Fa): at midnight and cockcrow, practitioners would face the five cardinal directions (east, south, center, west, north) to perform specific dietary invocations, ingesting the corresponding directional essences (such as the Green Sprout of the east or the Cinnabar of the south). After thirty consecutive days, this practice was said to eliminate the "Three Worms" (sanchong, representing pathogenic factors) and stabilize the body's vital spirit (zhengqi) and true shen (spirit).

The section also references the Scripture of Laozi's Five Kitchens (Laozi Wuchu Jing), emphasizing that cultivation should follow the principle of "Great Harmony" (Taihe) to maintain balance. Similarly, the Supreme Yellow Silk Scripture of Forty-Four Formulas (Taishang Huangsu Sishisi Fang Jing) describes comparable dietary invocations.

The text repeatedly stresses the importance of grain abstinence: the Upper Scripture of Celestial Patterns (Tianwen Shangjing) states that the long-lived sages of antiquity did not consume grains, while the Scripture of Great Abundance (Dayou Jing) claims grains corrode the five viscera and shorten lifespan—true longevity requires keeping the intestines pure.

Finally, it records two practitioners' experiences: Lu Xiujing (courtesy name Yuande) began fasting and living in solitude in his youth, while Tao Yan (courtesy name Aijing) abstained from grains at fifteen or sixteen, initially eating wheat products before transitioning to dates alone. The Essential Instructions on Numinous Treasure Fast and Ritual Decorum (Lingbao Zhaijie Weiyi Jingjue) advises Daoists to moderately consume medicinal herbs, with congee and vegetables as dietary staples.

This scripture primarily discusses the dietary precepts and cultivation methods for Daoist practitioners, divided into several sections:

Regulations on daily diet: For practitioners temporarily unable to completely abstain from grains, meals should follow a strict schedule. Consume porridge in the morning, and at midday have broth with rice and dried vegetables, seasoned simply with salt and fermented beans—seeking only to satisfy hunger, not to indulge the palate. It particularly emphasizes abstaining from killing living creatures for culinary pleasure, strictly forbidding rich meats, and even warning against excessive consumption of sauces and vinegar, as these can damage one's spiritual nature. The ideal portion is just one or two mouthfuls per meal, followed by walking meditation to regulate breathing.

Mindfulness practices during meals: While eating, one should contemplate the grace of past sages and immortals with gratitude. When receiving alms food, sincerely thank the donor while wishing them prosperity, peace, longevity, and health. Practitioners should vow that both themselves and all sentient beings may obtain "Dharma nourishment" (spiritual sustenance) alongside material food, never experiencing lack.

Protocols for leftovers: Food remnants should be scattered in mountain streams, beneath rocky cliffs, or by hedgerows—never thrown onto rooftops, as this attracts insects and birds that may damage dwellings.

Mealtime rituals from the Supreme Yellow Silk Scripture of Forty-Four Formulas: Before eating, a Daoist should hold chopsticks in the left hand and lightly tap the bowl three times while silently reciting the incantation: "The Mysterious Dual Dao, the Four Poles purified..." (a protective mantra invoking divine blessings), praying for harmonized internal organs and unobstructed meridians. After eating, repeat the three taps—this ceremony, called "Receiving Fragrance for the Ethereal Embryo," when practiced long-term clarifies the Shen (spirit) and pacifies the Hun (ethereal soul).

The Biographies of Immortals recounts the story of Jie Xiang from Kuaiji: When this mountain hermit encountered a celestial maiden who requested three years of grain abstinence before teaching him immortality arts, it illustrates how purified diet forms the foundation of transcendence cultivation. After faithfully observing this period, he returned to receive the promised teachings.

This passage discusses several Daoist dietary cultivation methods for nurturing life. Those who attain the Reverted Elixir (a type of Daoist alchemical medicine) can achieve immortality without further practice.

The Jiuhua Jing states that the sun embodies the substance of celestial radiance, while the radiance contains the sun's essence. Consuming this luminous energy makes the body glow like jade—a practice characteristic of the Shangqing (Highest Clarity) tradition.

According to the Sanhuang Zhaiji Keyi, adepts should eat only two meals daily: at high noon and midnight (23:00-01:00), when Shengqi (vital energy) peaks. These timings harness flourishing energy while avoiding periods of Siqi (decaying energy). No other food should be consumed, lest one absorb deleterious energies, though medicinal exceptions may be made during illness. Moderate nourishment supports physical health and spiritual calm, aiding cultivation success, whereas extreme fasting weakens the body and hinders practice. During meals, practitioners should burn incense honoring ancient sages, visualize deities partaking of the offerings with closed eyes, and pray for all beings' satiation.

The Dongxuan Wufu Jing records that absorbing the moon's essence grants longevity, while assimilating stellar essences enables ascension to Taiqing Heaven (one of the Three Pure Realms).

The Dengzhen Yinjue teaches that ingesting Cloud Teeth (a celestial remedy) facilitates Bigu (grain abstinence) and expels the Three Corpses (malevolent spirits residing in the body). When practicing the Dao of Perfect Unity, one must consolidate primordial Qi and swallow saliva. If hunger arises, wheat products may be consumed while gradually reducing grain intake—never abruptly ceasing all food, but progressing stepwise toward Wuwei (non-action) realization.

The Jinjian Yuzi Jing mandates abstention from alcohol, meat, and the Five Pungents (onions, garlic, leeks, shallots, and asafoetida) during Bigu, maintaining bodily purity while offering incense in clean robes—a practice also documented in the Dayou Miao Jing.

For those unable to achieve complete dietary purification, the Taiyi Dongzhen Xuanjing advises at least avoiding腥膻 (fishy odors), bloody foods, and pungent spices to prolong life. The Perfected Immortal Lady Wang of the Purple Tenuity extols the virtues of Atractylodes (白术), revered by Lord Lao as a supreme longevity treasure. Among elixirs, Atractylodes proves most effective for dispelling pathogens, extending lifespan, enhancing skin luster, and nourishing the brain—though without diligent cultivation, its benefits remain temporary, ultimately yielding to aging. These methods collectively serve to preserve life-force, maintain youthful appearance, and prolong the years.

This scripture primarily elucidates several Daoist cultivation methods for nurturing life and prolonging longevity.

Regarding facial preservation, the text observes that human aging first manifests through wrinkles beneath the eyes and around the nose—these areas being termed the "gateways of wrinkling decline" and the "critical junctures of vital energy (Qi)." It recommends regularly rubbing the face with both hands until slightly warm, which helps prevent wrinkles and maintains smooth Qi-blood circulation.

Several essential ingestion methods are highlighted in the cultivation practices:

• The methods transmitted by Qingtong Jun (a Daoist immortal) include: swallowing the essence of sunlight and moonbeams, wearing various spiritual talismans (Fulu), consuming elixirs like Hua Dan and Huang Shui, and eating special foods such as phoenix brain, pine pears, and plum dates. These practices are said to enable practitioners to transcend the Three Realms (desire, form, and formlessness realms) and roam freely between heaven and earth.
• Ingesting the Five Minerals (Wushi) allows one to eat nine meals a day without feeling full, or even go a whole year without eating yet never feel hungry, while also reversing aging.
• Qingjing Yun rice (a specially prepared steamed rice) serves as crucial cultivation food. Practitioners like Deng Boyuan and Wang Xuanfu, through long-term consumption of this rice combined with sunlight-swallowing techniques, gained the ability after thirty-four years to perform internal vision (observing their own organs) and write in complete darkness at night.

The scripture further notes that consuming wheat-based foods proves more digestible than ordinary grains, keeping the stomach comfortably full. Prolonged consumption of Yun rice purportedly wards off all illnesses and eliminates distracting thoughts. These methods represent significant practices through which ancient Daoist cultivators pursued immortality and eternal youth.

When cultivating the Dao, if one can eliminate the Three Corpses (the three harmful parasitic spirits believed to reside in the human body according to Daoist tradition), one's hearing and vision will become sharp, and one's steps light and swift. The commentary notes that by harmonizing the Yin and Yang energies (represented by the "cinnabar and azure" in alchemical terms) within the body to nourish the spirit (Shen) and regulate the breath (Qi), one can ward off disasters and illnesses, preventing old ailments from recurring. When the essence (Jing) and spirit are in harmonious joy, worries and distracting thoughts naturally vanish, and after abstaining from the Five Grains, the corpse-worms within the body gradually perish.

At this stage, the liver and kidneys become clear and bright, hearing and vision sharpen, tendons and bones grow strong, and movement becomes agile as if flying. The scripture also records: during times of famine or poverty, one may consume nanzhu (a medicinal plant) alone, combine it with poria cocos, mix it with honey, or blend it with pine and cypress leaves.

Abstaining from the Five Grains is not solely for longevity but serves the purpose of following the wondrous path of spiritual cultivation, freeing oneself from the burdens of food. Consuming mineral-based medicines can yield faster results. Gradually reducing grain intake induces subtle transformations in the Six Hollow Organs (gallbladder, stomach, small intestine, large intestine, bladder, and triple burner). In cultivation, attracting the vital energies of heaven and earth is more important than observing the sun, moon, and stars. For swift attainment in practice, nothing surpasses following the Nine Paths (nine cultivation methods).

The most stable method of nourishment lies in guarding the root of life; the most effective protection comes from unifying the spirit. Mineral medicines cannot match the efficacy of refined essence (Qingjing, an alchemical term for purified vital energies), and devout prayers cannot compare to daily dawn and dusk cultivation rituals. Consuming the Five Minerals can stabilize the Five Organs—though the exterior may appear lifeless, the bones will become pure as jade. At this stage, the Seven Po (corporeal souls) guard the physical form, the Three Hun (ethereal souls) reside peacefully within, the Three Origins (upper, middle, and lower Dantian) remain tranquil, and the primordial spirit (Yuanshen) is preserved internally.

Though the external flesh may temporarily decay, as long as the Five Organs and Six Hollow Viscera remain intact, the countenance appears lifelike, the marrow unexhausted, the sinews connected to the brain, the Hun and Po guarding the Three Palaces (upper, middle, and lower Dantian), and the primordial spirit not wandering outward, revival can occur at the predetermined time (which may be forty years, twenty years, or even sooner). Upon revival, flesh and blood regenerate, and the physical constitution becomes stronger than before death. This is the mystery of how Perfected Persons (Zhenren) refine their forms through the Great Yin (Taiyin) and transform their appearances before the Three Officials (Heaven, Earth, and Water).

The Celestial Emperor (Tiandi Jun) states: Refining the form through the Great Yin yields effects surpassing the Nine-Cycle Elixir (Jiuzhuan Xiandan), making one's countenance dignified and radiant like auspicious clouds. Thus one may ascend to the Great Ultimate (Taiji) paradise and be granted the title of Perfected Being. The Ninefold Splendor Consort (Jiuhua Anfei) also remarks: In cultivation, one should ensure that worries do not disturb the spirit (the "mysterious abode" referring to the heart), and grief does not disrupt the breath (the "crimson fluids" denoting bodily humors). Maintain a serene mind to observe all things, rejoice in harmony with nature, and follow the rhythms of the four seasons—ultimately achieving perfection. When one's vision expands to unite with divine illumination, the supreme state is attained.

This scripture records specific timing arrangements and visualization methods (mental contemplation practices) in Daoist cultivation, divided into three main sections:

First are the worship objects for various significant dates. For instance, the first lunar month's fourth day and third month's fifteenth day require paying homage to "Jade" (referring to the Celestial Worthy of Primordial Beginning in the Jade Pure realm); the first month's ninth day and second month's eighth day involve worshiping "Great Simplicity" (Tai Su Yuanjun); while the first month's first day and second month's twentieth day call for reverence to "Supreme Ultimate" (Taiji Zhenren). These dates correspond to different divine manifestations or energetic field transformations.

Next are detailed visualization techniques. For example, on the seventh, eleventh, and fifteenth days of each month, practitioners visualize the "Mysterious Elixir" (Golden Elixir in the Dantian); on the first and eleventh days they contemplate the "Precious Mirror" — imagining both eyes transforming into radiant mirrors illuminating the entire body. The text also describes specific days for ingesting talismans (such as the Bright Hall Talisman or Imperial Image Talisman) and paying respects to particular deities (like the Azure Lad Lord or the Great Subtlety Star Lord).

Finally, it cites content from the Shangqing Xiaomo Jing (Upper Clarity Demon-Dispelling Scripture), detailing methods for consuming various immortality elixirs. These include "Langgan Yuhua" (essence of exquisite jade) and "Seven Yang Sun Infants" (an elixir condensed from seven yang energies), which must be combined with celestial essences gathered from specific directions (such as waters from the Eastern Weaver Maid or energies from the Western Longevity Star). By rinsing and ingesting these elixir essences, practitioners can enter the "Purple Court" (another name for the upper Dantian) cultivation state.

These methods embody the Daoist principle of "correspondence between heaven and humanity." By aligning with precise spatiotemporal energetic shifts through visualization, talisman ingestion, and elixir consumption, practitioners ultimately achieve the cultivation goal of union with the Dao.

This scripture depicts a scene of consuming celestial elixirs in Daoist cultivation, enumerating various rare immortal medicines along with their miraculous effects. These elixirs primarily grow in celestial realms and sacred mountains, possessing wondrous properties that enable practitioners to ascend as immortals or prolong their lifespan.

The mentioned elixirs include: Vermilion Nectar from Cloud Mountain, Cinnabar Mulberries from Fusang (mythical eastern paradise), Patterned Algae from Long Abyss, Nine-Cycle Flying Jade, and Azure Mystic Rosy Treasure. Some originate from the supreme realm of Taixu (Daoist ideal of ultimate emptiness), while others grow in the Mystic Garden of Mount Kunlun (legendary Daoist paradise), such as Langyu (jade-like resin), White Gelatin, and Stone Marrow.

Particularly noteworthy are several elixirs with extraordinary effects: Purple Hemp of the Grand Tenuity and Jade Fruits of Qionghua enable flight and weightless ascension; Mystic Frost and Crimson Snow, along with Three Yellows (sulfur, orpiment, realgar), preserve eternal youth; Thirty-Six Mushrooms and Five Lords' Marrow improve the Five Viscera and transform physical form; Mystic Water Rosy Nectar and Five Yellows bestow thousand-year longevity upon consumption; even botanical essences like Pine-Shade Resin and Mountain Ginger's Hidden Essence possess life-extending properties.

These elixir descriptions brim with distinctive Daoist symbolism, reflecting ancient aspirations for immortality through medicinal consumption. It's important to note that these celestial drug names often serve as metaphorical representations, frequently corresponding to specific Neidan (internal alchemy) cultivation methods or experiential states in actual practice.

This passage primarily discusses various types of immortal elixirs and their effects in Daoist cultivation practices. Let me explain section by section:

The initial list includes over twenty medicinal herbs such as winter sesame, Solomon's seal, chrysanthemum, wolfberry, cliff honey, poria cocos, peach bark, and alisma. While consuming these can slightly enhance physical constitution, they are insufficient for achieving ascension to immortality.

The Taiyi Dongzhen Xuanjing mentions how the "Taiyi" (the original Shen/spirit within the human body) can absorb the purple mist and spiritual Qi between heaven and earth. The Basu Jing describes how the energies of moonlight and solar essence converge at the Well constellation (one of the twenty-eight lunar mansions) in the eastern sky. The Twenty-Four Life Charts record methods of gathering the essence of the Five Planets at dawn, absorbing solar energy at noon, and consuming lunar essence at dusk. The Basu Yangge Jiuzhang depicts cultivation practices where adepts tilt their heads to receive jade-pearl-like celestial essences from the sun and moon, feeling spiritual illumination awaken when bowing forward.

Volume Seven of the Dengzhen Yinjue states: Through persistent cultivation without slackening—strengthening the body, refining primordial Qi, and consuming appropriate medicines—one can achieve five types of jade fluids that transform appearance (referring to Mysterious Water Jade Fluids), seven yang energies that alter physical constitution (referring to Curved Dawn Essential Qi), ascension through space like cranes (referring to Ninefold Reverted Golden Elixir), and soaring like dragons riding the sun (referring to Langgan Immortal Blossoms). Ultimately, one may receive celestial scriptures on jade steps (indicating ascension to the Taiwei Heavenly Court) and assume immortal duties in jade chambers (referring to audience with the Jade Dawn Daojun), marking the completion of cultivation. The text subsequently lists over thirty precious elixir formulas including Flying Langgan Blossoms, Dragon Embryo Jade Nectar, and Ninefold Reverted Golden Elixir, such as:

The Jinjian Jing records the Curved Dawn Elixir; Palace of Nine Heavens Immortal Lord Guo Shao's Licorice Gold Pills; Master Changsang's Atractylodes Formula; Bian Que's Resurrection Prescription for reviving the dead among other medicinal formulas; health-preserving elixirs like Sesame Powder and Poria Cocos Pills; and advanced immortal medicines like Nine Gems Jade Fluid and Eight Jewels Flying Essence. Special mention goes to the "Eight Jewels Elixir" crafted by Lord Laozi (Taishang Laojun), the Azure Essence Rice and Cloud Sprout Jade Formula regularly consumed by the Taiji Zhenren (Supreme Ultimate Perfected Being), along with famous recipes like Master Gaoqiu's Four Fans Powder and Queen Mother of Turtle Platform's Four Youths Formula.

Finally, several specialized cultivation methods are mentioned: the Purple Script Solar Qi Absorption Method (gathering solar essence), the Yellow Qi Solar Essence Concealing Heaven Hidden Moon Method (visualizing sun and moon), and the Lunar Essence Ingestion Method (collecting moon essence)—all involving the consumption of celestial essences like Yellow Water Moonlight and Jade Essence for cultivation.

This scripture primarily documents various elixirs, ingestion methods, and essential cultivation techniques in Daoist practice. The mentioned "Five Minerals Cloud Essence" (Wushi Yunyu), a secret formula transmitted by the Immortal Green Lad (Qingtong Jun), is said to nourish the five viscera, transform one's appearance, and even facilitate physical metamorphosis.

The text enumerates numerous elixir names such as Langgan Dan (Lapis Lazuli Elixir), Quchen Dan (Twilight Elixir), and Jiuzhuan Dan (Nine-Cycle Elixir)—all celestial medicines consumed by ancient Daoist practitioners. Various medicinal pills like Sizhen Wan (Four Guardians Pill), Sitong San (Four Youths Powder), and Gancao Wan (Licorice Pill) possess specific cultivation benefits. The method of "Cinnabar Plugging the Ears" (Zhu Huang Sai Er) refers to a secret technique of refining the ethereal and corporeal souls by blocking the ears, while "Abstaining from Grains to Expel Corpses" (Juegu Qushi) involves grain abstention (bigu) to eliminate the "Three Corpses" (sanshi)—three malevolent spirits believed to reside within the human body according to Daoist cosmology.

Cultivation methods include ingesting solar and lunar essences ("consuming sun essence and moon brilliance"), visualizing the five viscera ("guarding the five organs"), and breath regulation techniques ("nine-cycle qi ingestion"). Notably, it emphasizes visualizing the sun in the heart while envisioning the moon in the Muddy Pellet Palace (Niwan Gong, the crown-point acupoint), absorbing primordial qi from heaven and earth through nine breath cycles. Special qi-gathering techniques involve ingesting the energies of the Five Planets (wuxing), dawn qi, and fetal qi.

The latter section particularly stresses the importance of eliminating the Three Corpses, detailing methods like consuming specific herbs (e.g., white mirabilite), purification baths, and grain abstinence to eradicate these parasitic entities. The "Five Phases Purple Script" (Wuxing Ziwen) constitutes a special talismanic charm reputed to assist in expelling the Three Corpses. Practitioners must maintain pure fasting and grain abstention for five years to completely sever the body's dependence on staple foods.

This scripture primarily discusses two distinct approaches to "grain avoidance" (bigu, fasting from cereals) in Daoist cultivation, along with descriptions of special medicinal substances used in ingestion practices.

Regarding bigu practice, the text presents two perspectives: One advocates first consuming "cloud sprouts" (yunya) along with elixirs like "Primordial Spirit Pills" (chushen wan) and "Supreme Unity's Four Stabilizing Pills" (taiyi sizhen wan) to completely abstain from grains, maintaining that without complete grain avoidance one cannot comprehend the "Great Cavern" (dadong, referring to profound Daoist methods). The other approach recommends moderate intake of mild medicines like "licorice pills" (gancao wan) accompanied by limited grains, suggesting mountain retreats for cultivation only after physical strength improves. The former considers complete grain abstinence superior, while the latter advocates measured consumption as beneficial.

The text meticulously documents several significant medicinal substances: "Cloud herb" (yuncao) is a dark medicinal plant containing moisture like clouds; "mysterious clarity" (xuanqing) refers to the essence of black sesame; "floral nectar and blossom essence" (huili huaying) denotes white honey brewed from hundreds of flowers; "five-lights seven-whites numinous vegetable" (wuguang qibai lingshu) indicates shallots (an allium plant), revered as "metal's essence" (jin zhi jing) for being harvested in May with white color and pungent flavor; "white purity flying dragon" (baisu feilong) describes white quartz named for its transformative shapes; while "cloud fat" (yunyu) serves as both an herb name and a paste made from five mineral essences.

It further mentions that east-facing branches of "southern candle" (nanzhu, a rhododendron species) contain yang essence, while "first sprouts" (shiya) refer to tender young bramble leaves that, when combined with "vermilion numinous cinnabar liquid" (zhuling dan ye), can harmonize the five viscera's fluids and unblock all meridians. Practitioners should rinse their mouths at dawn with "flower dew" (huaquan, sweet dew), synchronize with breathing techniques and "cloud sprout" exercises, and cleanse their bodies with pure spring water to replenish qi and blood. Finally, "empty blueness" (kongqing, a green mineral medicine) is noted for preserving youthful complexion, improving eyesight, stabilizing spleen and stomach functions, and possessing rejuvenating properties.

These methods integrate elixir ingestion, breath regulation, medicinal bathing and other cultivation techniques, embodying the Daoist pursuit of longevity through both internal and external refinement.

This scripture primarily discusses Daoist cultivation methods involving the ingestion of specific elixirs to prolong life and achieve celestial ascension.

It describes an immortal recipe called "Azure Essence Fasting Rice" (a potent formula used by high-ranking immortals), prepared by soaking Green Dragon rice in the juice of the Nanzhu plant. The Nanzhu herb, known as the "King of Plants and Trees," grows in sacred mountains like Songshan and Shaoshi, and is particularly abundant in the Jiangsu-Zhejiang region. This plant has various alternative names such as "Monkey Medicine" and "Male Continuum." Consuming this elixir fills the body with Jing (essence), Qi (vital energy), and Shen (spirit), enabling practitioners to attain the "Five-Colored Cloud Body" state (a celestial condition where multicolored auspicious clouds surround the physical form).

The text states that consuming one dose extends lifespan by a thousand years, while ten doses confer ten thousand years of longevity. When the Five Directional Immortal Elders (celestial beings representing the cardinal directions) descend and the Azure Essence Deity possesses the practitioner, one achieves the status of Zhenren (Perfected Being).

Other cultivation methods are also mentioned, such as "rinsing with the blossoms of the Mystic Pool" (an oral fluid cultivation technique) to replenish the Six Vital Fluids (essential bodily humors), and practicing the "Way of Cloud Sprouts" (a breathing technique) to fortify the Qi of the Six Viscera. Several immortal medicines are recorded, including Kongqing Stone (a mineral drug) and Jingmu wood.

The concluding section references the "Eight Pure Scriptures," which document methods for refining elixirs using solar essence and golden essence stones. These contents belong to the advanced cultivation practices of the Shangqing (Highest Clarity) tradition—a major Daoist school—and are not easily accessible to ordinary practitioners.

This scripture primarily discusses several Daoist cultivation methods and the efficacy of consuming immortal elixirs.

Regarding the Sun-Moon cultivation method: When the moon passes through the Well constellation (one of the Twenty-Eight Mansions) on the fifteenth day of each month, bathing in lunar essence and ingesting the yellow radiance (referring to the moon's vital Qi) can nourish the nine orifices (eyes, ears, nose, mouth, etc.) and stabilize the five viscera. Practicing this method enables one to ascend to the lunar palaces, as the Well constellation serves as the gateway where solar and lunar energies converge.

Concerning immortal elixirs: After consuming Baoling Pine Smoke and Liqing Purple Pills, Su Lin attained longevity without aging and perpetual youthful appearance. The Perfected Master Juanzi emphasized that one must first eliminate the "Three Corpses Worms" (three malevolent parasites believed to reside in the human body according to Daoism) before ingesting elixirs—otherwise, even fasting cannot lead to true enlightenment. The text also mentions formulas like the Supreme Eightfold Flying Essence Elixir and Worm-Subduing Divine Pills.

Other cultivation methods include: Master Qin Gao's practice of "the Way to Stabilize Qi and Enhance Life" and "the Method to Replenish Essence and Return to the Elixir"; consuming the Supreme Ultimate Concealed Forms Spirit Pill enables cloud-riding and mist-soaring; the Ninefold Celestial True King rides a nine-colored phoenix; the Southern Extremity Upper Primordial Lord cultivates "the Way of Yellow Qi and Solar Essence," visualizing celestial phenomena like the sun, moon, and stars.

Key concepts mentioned: The Celestial Emperor residing in the Muddy Pellet Palace (a cranial acupoint) and the "Threefold Unity" (referring to the upper, middle, and lower Dantian) constitute vital spiritual pivots in the human body. The text also records consumption of elixirs like Four Extremities Cloud Sprouts, Immortal Hu's Mushroom, and Revival Incense, along with cultivation techniques such as "ingesting auroral vapors and swallowing Qi" and "chewing the Mysterious Root" (cultivating fundamental energies).

This scripture primarily discusses Daoist cultivation methods concerning the body's divine spirits, visualization and Qi absorption techniques, along with specific practices of longevity arts.

Within the human body, the stomach resembles a square pool containing food, while the brain—round and hollow—serves as the ideal vessel for storing true Qi (vital energy). The Muddy Pellet (referring to the brain or upper Dantian) governs all bodily spirits, located deep between the eyebrows where three deities reside: the True Lord of Luminous Youth on the left, the True Official of Luminous Maiden on the right, and the Divine Lord of Luminous Mirror at the center. Together they administer the Hall of Radiance Palace (another name for the upper Dantian), wearing four crimson jade bells at their waists and holding jade mirrors in their mouths. When practitioners feel fear, they should visualize these three deities, imagining the jade bells resonating to heaven and the mirrors radiating boundless light. Visualizing crimson Qi exhaled from their mouths into one's own can subdue demons.

For daily practice: upon waking, swallow saliva thirty times while massaging the face and eyes with hands, transforming saliva into nourishing bodily fluids. Another method: when hungry, visualize the crimson Qi exhaled by the three deities—swallowing it brings satiation.

Regarding absorbing solar and lunar essences: The sun appears round but emits square light, while the moon appears square yet contains round essence. Practitioners should gather solar essence at dawn and lunar essence at midnight. The method: close eyes and click teeth five times, press the philtrum below the nose with the left middle finger seven times, then press between the eyebrows with the right index finger nine times—this seals the body's gates and regulates all spirits. Visualize the sun entering the mouth like congee, while the moon descends to the life gate below the navel, illuminating the lower Dantian.

Finally, several immortal herbs are mentioned: Cloud Grass Black Essence (a dark plant extract), Flower Nectar Blossom Elixir (white honey), Five Lights Seven Whites Spirit Vegetable (shallots), and White Simplicity Flying Dragon (a white medicinal herb). These were commonly used nourishing substances by ancient practitioners.

This passage describes Daoist cultivation methods involving the ingestion of elixirs and natural essences. The "dragon" here refers to white quartz minerals, while "black chrysanthemum vine essence" and "white honey congealed snow" are precious medicinal ingredients. Cloud Marrow (a type of celestial medicine) has a sweet taste that nourishes Jing (essence), stabilizes the five viscera, consolidates Qi (vital energy), and nourishes the Hun (ethereal soul) and Po (corporeal soul), making it a supreme immortal elixir. Also called Mystic Water Jade Nectar or Soaring Dragon Cloud Marrow, it's an ointment refined from the quintessence of five minerals.

Consistent ingestion for fifteen years will make the body emit jade radiance, achieving internal-external transparency that grants longevity and the power to command celestial and earthly spirits. After three years of consumption, one gains night vision. This medicine surpasses ordinary Eight Minerals elixirs in value. When the five minerals enter the throat, they undergo alchemical transformation within the viscera, generating five-colored radiance throughout.

Those seeking to absorb solar and lunar essences should regularly consume bamboo shoots—the embryonic form of solar essence, also called Great Brightness—and pine leaves, as pine represents the quintessence among trees. The Great Void Perfected Being states that pines and cypresses are both outstanding woods (superior trees).

The Dadong Jing (Great Cavern Scripture) records the Dao Lord (high-ranking Daoist deity) transmitting longevity methods: maintaining the physical form through exhaling the old and inhaling the new, absorbing essences while expelling impurities. At dawn, rinse the mouth to absorb morning sunlight essence; at night, gather moonlight essence. One should also ingest various immortal medicines like Flying Ganoderma and Mystic Numen. Through seven profound and sixfold breathing techniques (referring to deep cultivation states), the Dao Lord manifests spiritual powers to achieve eight liberations (eight stages of transcendence).

Practitioners should maintain serene detachment, returning to infant-like purity. The Dao Lord tilts his head to drink solar essence, bends to collect lunar pearls, gathers Langgan fruits from Crimson Groves, and consumes Purple Lotuses from the Mystic River. One must study arcane texts while ingesting Three Yellows (three yellow medicinal ingredients) crimson fluid and Nine Jade (nine precious jades) radiant exhalations among other elixirs.

These celestial medicines—including Langgan, Jade Reflections, Water-Sun Eight Jades, Flying Radiance, Withering Luxuriance, and Green Sap—all enable cloud-riding and essence absorption. Mystic Ford Jade Nectar and Numinous Marrow Five Lords (five immortal drugs) produce miraculous effects upon ingestion. Fire Essence, Yi-Li Separation, Jade Ginger, and Golden Turtle—when combined with śarīra (relics of eminent monks) incense—can transform physical constitution. Numinous Treasures (precious medicinals) alter one's fundamental Qi.

Used with measuring spoons (medicine utensils), these substances prolong life, representing heaven-earth's most valued materials—even the Celestial Sovereign regards them as secret treasures. One may also refine Five Clouds, Jade Splendor, and Numinous Gold elixirs, consuming Vermilion Soul, Green Lotuses, Flowery Marrow, Jade Essence, Southern Candlelight, Kingfisher, Sinking Sand, and Empty Blue—with morning collection being most effective.

This scripture primarily expounds Daoist cultivation methods for reversing aging and enhancing spiritual attainment through ingesting specific refined substances.

The "plain nectar of the Five Dawns' Jade Abyss" (referring to dew collected at dawn) can restore youth, transforming the elderly back to an infant-like state. When the "five-times refined water" is fused with the "nine jades" (nine types of precious jade), it refines into jade liquor; smelting langgan (a type of exquisite jade) with fire produces flowing pearls, while gathering qiongjiang (immortal nectar) must align with celestial intent.

The Dengzhen Yinjue (Secret Instructions for Ascent to Perfection) records that the Great Ultimate Perfected Being (a high-ranking immortal) ingested the "four poles' cloud sprouts" (immortal herbs condensed from the essence of the four directions) and paid reverence to the radiance of the "five dawns of the cardinal directions," absorbing the essence of the "nine auroras" (nine types of celestial light). This refers to the primordial qi of dawn and the essence of morning mist—since the sun corresponds to the yang number nine, it is called the "nine auroras." Practicing in this way causes divine radiance to shine within, a luminous countenance to manifest outwardly, and the body to develop a jade-like luster. By quenching thirst with the glow of dawn and satiating hunger with the essence of mist, the five viscera and six bowels resonate with divine light, the complexion becomes rosy like jade, and the entire body's qi channels harmonize.

Those who obtain the "nine-jade liquor" and the "eight-qiong flying essence" (the refined essence of eight types of celestial nectar) can unite with the two luminaries (sun and moon) and commune with the laws of heaven and earth. Maintaining inner emptiness, tranquility, and detachment while swallowing saliva leads to the state of "True Oneness." Through the "six liquids and five qi" (six bodily fluids and the qi of the Five Phases), one can summon divine beings, while regularly swallowing crimson saliva nourishes the "three palaces" (the upper, middle, and lower Dantian).

Cloud sprouts are formed from the essence of the Five Elders (the Five Celestial Sovereigns) and the auroral light of the Great Ultimate (the cosmic origin). Gathering these luminous essences harmonizes the six liquids, and through subtle resonance, myriad spirits descend. Just as a dragon's roar in the abyss summons auspicious clouds, a tiger's cry on the mountain stirs whirlwinds, the yangsui (an ancient fire-mirror) attracts flames, and the fangzhu (a water-gathering vessel) collects sweet dew—so too does the Daoist practitioner, with single-minded focus, clear away mental distractions, preserve the true nature within the three Dantian, gather the scattered radiance of the five dawns, and ingest the auroral nectar of the six bodies.

The Zhengao (Declarations of the Perfected) records the admonition of Huangshan Jun (the Immortal of Yellow Mountain): during the practice of life-nourishing and the ingestion of medicinal substances, one must not consume garlic or pomegranate seeds—Daoists should inherently avoid these—and must also abstain from sexual activity.

(Note: The term "six li" in the original text is likely a scribal error for "six liquids," corrected here for consistency; "three palaces" refers to the upper, middle, and lower Dantian; "Five Elders" denotes the Five Celestial Sovereigns; "yangsui" and "fangzhu" are ancient ritual instruments for summoning fire and gathering dew, respectively.)

When consuming immortal elixirs, certain taboos must be observed: If the medicine fails to take effect after ingestion, or if one miscalculates and overdoses by even one jin (catty), it will shorten one's lifespan by a hundred days. According to the oral instructions of Shen Xi (a Daoist immortal), when taking divine medicines, one must never face north. The hours of Hai and Zi (the last two Earthly Branches) are particularly inauspicious—spitting during these times depletes Jing (essence), reduces longevity, and renders the medicine as ineffective as dirt.

The seventh scroll of the Zhen'gao (Declarations of the Perfected) records that during the reign of Emperor Zhao of Han, a woman named Zhang Weizi practiced long-term ingestion of mountain mists. She explained that mist is the condensation of the essence of mountains, rivers, fire, and water, combined with the overflowing Qi (vital energy) of metals and stones. Prolonged consumption allows one to merge with the clouds and mist, attaining the state of "dissolving form into emptiness." Weizi claimed this method was transmitted to her by the Eastern Sea's Jade Consort Donghua Tingwenqi (a Daoist female immortal). The text also documents the practices of several female cultivators: Li He achieved the Dao by ingesting the essence of the Five Stars (Wood, Fire, Earth, Metal, Water); Fan Qiulin cultivated by absorbing the radiance of the sun and moon and consuming the essence of the Nine Luminous Mirrors; Chen Shijing ingested herbs like atractylodes and alisma.

The Zhen'gao mentions various methods practiced by adepts: The Perfected Xuanyi initially consumed sesame upon entering Mount Tiantai; Sima Jisheng ingested the essence of Bright Cinnabar and absorbed the morning light, maintaining the appearance of a twenty-year-old at sixty, with a three-foot-long beard as dark as ink.

The ninth scroll of the Zhen'gao describes the cultivation method of "gathering solar essence with the left hand and lunar roots with the right." The Shangqing Jiuzhen Zhongjing (Central Scripture of the Nine Perfected of Highest Clarity) records invocations for traversing the sun and moon: consuming green essence (plant essence) and solar essence, drinking the rich dew of cloud-jade (mist essence), roaming the cities of the Eight Poles, ascending the Terrace of Luminous Truth, meditating in the Hall of Rare Woods, and reciting the scriptures of Jade Dawn (a Daoist deity). Another invocation describes guidance by the solar soul spirit and the Crimson Lad of Pearl Radiance (attendant of the sun god), leading one through the Six Summits Gate into the Jade Palace of Harmonious Dawn, obtaining the Thousand Luminous Talisman and the Chapter of Shooting Stars' Night Radiance in the Eight Directions' Pure Mounds and Eight Scenes' Upper Chambers, finally sitting in meditation at the Hall of Great Harmony, ascending the Terrace of Seven Spirits, drinking lunar essence and cloud cream, consuming yellow jade and purple nectar, and reciting the Exalted Chapters and Jade Dawn scriptures.

The Zhen'gao also records the formula for the "Supreme Eight Scenes Four-Pistil Purple Sap Five-Pearl Crimson Life Divine Elixir," which has eight alternate names: Four-Pistil Blossom, Supreme Subtle Purple Jade Sap, Five-Pearl Blossom Elixir, Crimson Dawn Blossom, Three Blossoms Supreme Elixir, Supreme Flying Firmness, and Nine Dawns Supreme Elixir.

The Lieji of the Later Sage Dao Sovereign mentions two elixirs: Yellow Water Lunar Radiance Elixir and Circling Water Jade Essence Elixir. These elixirs are refined from the essence of heaven and earth, and consuming them aids cultivators in advancing their practice.

This scripture primarily expounds on Daoist cultivation methods such as ingestive practices (fushi) and breath regulation (tuna), along with their miraculous effects.

Regarding ingestive cultivation, it mentions that the Supreme Perfected Beings (Taishang Zhenren, the highest Daoist deities) can freely roam heaven and earth because they have mastered the circulation of four bodily fluids and the refinement of five essential essences. After consuming special elixirs, their saliva transforms into radiant sunlight and moonlight upon touching the ground. The Langgan Immortal Fruit, produced in the celestial realm of Beidu, bears crimson cinnabar-like pellets. The Scripture of the Seven Stars' Transference records that when thirsty, one may drink from the sacred wells of immortal springs, and when hungry, consume Dragon Embryo Jade Nectar and Vermilion Tree Infants (both celestial medicines). The Scripture of Purple Radiance and Flaming Light states that the Nine Imperial Supreme Essences and the True Lord of the North Pole (Daoist deities) nourish the vital essence (Jing) and strengthen the three ethereal souls (Hun), gathering solar essence from the left and lunar essence from the right.

Concerning breath regulation, the Scripture of the Foundation of Dao and Breath Regulation details ten stages of fasting (bigu) cultivation for Daoist practitioners: In the first ten days, the complexion turns sallow; by twenty days, dizziness occurs; by thirty days, the body becomes emaciated; after forty days, the complexion improves; by fifty days, the five viscera harmonize; by sixty days, the body returns to its original state; by seventy days, the mind ascends to lofty heights; by eighty days, the heart-mind becomes tranquil; by ninety days, the countenance radiates vitality; and after one hundred days, the cultivation is perfected. Continuing for three years erases scars, six years grants foreknowledge of life and death, and nine years enables command over spirits and ghosts, transforming one into a Perfected Being (Zhenren) who shares the longevity of heaven and earth. However, it emphasizes that these secret methods must not be casually transmitted, lest calamity befall the practitioner.

The Upper Scripture of Celestial Patterns records that Dragon Embryo Golden Elixir and Ninefold Cyclically Transformed Golden Elixir (advanced elixirs) allow one to fast while preserving the body and expelling malevolent forces. The "Fifth-Rank Adept" (high-level cultivator) may obtain Golden Night (mystical energy) in the celestial realm of Purple Court.

The Scripture of Jade Instructions describes how the Primordial Five Qi (Yuan Shi Wu Qi, the primal energies) converge at dawn in the Sacred Jewel Jade Mountain and the Mystic Metropolis' Upper Palace (Daoist sacred sites). This primordial energy is as pure as moonlight, as resplendent as purple clouds, revolving like a wheel—ascending to the Nine Heavens, stabilizing the Five Sacred Peaks, and descending to nourish the cultivator's Five Sprouts (the essence of the five viscera). All the sages of the Upper Palace (celestial deities) cultivate here.

This scripture recounts how ancient Daoist practitioners achieved immortality and attained the Dao through absorbing the essence of sun and moon, and cultivating Qi practices.

The Wise Master (Zhiren) and later Daoist sages selected specific celestial hours to ingest solar and lunar essences (described as "feasting on their radiance" and "consuming the mists of solar roots"), thereby harmonizing with the energies of heaven and earth to ultimately reach immortality. Successful adepts manifested jade-like luminous skin and radiant complexions, qualifying them to join the ranks of immortals in the Jade Emperor's court.

The Scripture on Leading the Three Lights (Dao Yin San Guang Jing) documents eight methods for cultivating the Three Lights Immortal Path: Flowing Essence, Nourishing the Infant, Modeling Qi, Solar Sovereign, Cloud Blossom, Guiding Immortality, Nine Transformations, and Stabilizing Light. These are all gateways to bodily transfiguration through refining one's vital essence (Jing) and energy (Qi).

The text also preserves stories of renowned practitioners:

Xu Mai (courtesy name Shuxuan, later renamed Yuanyou) cultivated on Mount Xinchengdao, subsisting long-term on wild greens (a type of plant) while abstaining from grains, and mastering breath circulation techniques (Fuqi). His single breath cycle could sustain over a thousand repetitions. Later he relocated to Western Mountain in Lin'an to continue practice. His disciples Yan Xuanzhi and Peng Chu respectively studied breath cultivation and herbal elixirs; after three years of rigorous training, they attained a state where "the heart resembles dead ashes and the form appears like withered bones."

Wang Jia (courtesy name Zinian) secluded himself in Dongyang Valley, dwelling in self-excavated caves. Rejecting grains and fine garments, he devoted himself to the Clear Void breath method, severing mundane interactions.

Fan Youchong, a native of Liaoxi, practiced on Mount Huayang, mastering the "embryonic transformation and bodily metamorphosis" technique. He cultivated the "Three Qi Method" for years: visualizing azure, white, and crimson Qi streaming from the eastern sun into his mouth. Each session involved ninety repetitions; after a decade, the three-colored Qi spontaneously arose within his body, culminating in transcendence. This method—the "Inner Vision of Great Simplicity" (Tai Su Nei Jing Fa)—was transmitted by High Lord Yuan (Gaoyuan Jun). Practiced with closed eyes at dawn daily, its efficacy progressively intensified.

The text concludes with the Eastern Floriate Jade Consort of the East Sea, Ting Wenqi, transmitting these methods to the female adept Zhang Wei at Hanzhen Terrace.

The method of cultivating and ingesting mist: Each morning in a quiet chamber, one may sit or recline at ease. First close the eyes to practice inner vision (observing the internal body), visualizing the ability to see one's five organs. Then exhale twenty-four times through the mouth while opening the eyes to perform the technique, causing five-colored qi to appear and intertwine around the face. Persisting long-term in this practice is said to enable riding clouds and mist in celestial journeys.

Another cultivation technique called "Guarding the Mysterious White": During daily sitting or reclining at will, maintain focused visualization of three qi locations - black qi at the Muddy Pellet Palace (crown of the head), white qi at the heart, and yellow qi at the navel. These three qi envelop the entire body like clouds, later transforming into flames that purify the body until it becomes translucent both internally and externally. Practice until noon each day, completing one hundred twenty breath cycles. This method promotes longevity and averts disasters, but requires abstaining from alcohol, meat, and pungent foods, practicing alone in a quiet chamber, and strictly avoiding sexual activity.

Essential cultivation principles state: Cultivating the Dao emphasizes silent nourishment of the shen (spirit). When holding the breath, extend the duration as long as possible; when exhaling, make it as gentle and slow as possible. Loud speech depletes the vital spirit and contradicts the way of nurturing life.

The Zhen'gao (Declarations of the Perfected) records accounts of several adepts: Fan Youchong achieved immortality by ingesting the three colored qi of green, red and white; Xu Zongdu studied qi-restraint techniques under Master Fenggu; Long Shu learned fetal breathing methods (a practice simulating embryonic respiration) from the immortal Diao Daolin, ultimately achieving liberation from the corpse (a method of transcendence where the physical body disappears); Liu A'ping maintained eternal youth resembling a thirty-year-old appearance through long-term ingestion of solar and lunar essences in the caverns of Mount Fang.

The Benxing Jing (Scripture of Original Practice) recounts the story of Princess Guayin in the Chanli world, who couldn't speak by age fourteen and was abandoned in an empty mountain. She sustained herself by swallowing sunlight and moon essence, keeping her body free from harm. This demonstrates the marvelous effects of qi-ingestion cultivation.

This scripture primarily describes the ancient Daoist cultivation methods of pursuing longevity through special diets and elixir ingestion.

By day, practitioners absorbed the five-colored cloud qi (vital energy), and by night, they drew in the essences of the sun, moon, and stars. Through swallowing the celestial and terrestrial spiritual energies and drinking the yellow water essence, adepts could shed their aging bodies during nocturnal cultivation, regrow pure white teeth, and attain the state of deathless immortality—their names recorded in the celestial registers.

The text mentions various precious elixirs: seven-jewel granules, golden elixirs with purple radiance, hidden mushrooms, luminous phoenix brains, tiger-spittle cloud gems, jade frost, and other wondrous substances. After consuming these immortal medicines, the body could lightly ascend through space, roaming alongside the sun and moon. Special mention is made of drinking moon-essence cloud ointment and consuming yellow jade purple perfection among these celestial remedies.

Several practitioners' examples are recorded: King Mu of Zhou journeyed to Mount Kunlun to drink crimson mountain stone marrow and eat jade-tree fruits; during the Han dynasty, Yan Ji secluded himself on Mount Hua, consuming atractylodes and Solomon's seal rhizomes; Liang dynasty's Shuang Xizu restored his health through special medicines; the female Daoist Xiao Zhen cultivated for years eating only cypress leaves.

The Biographies of Exemplary Immortals records that during the Yellow Emperor's era, Chijiang Ziyu abstained from grains, consuming only hundred-flower blossoms, while the Mount Hua herb-gatherer Wo Quan delighted in pine nuts—later growing body hair, traveling five hundred li daily, and ultimately achieving immortality. They once studied three numinous treasure formulas under Master Luli: the Flying Turtle Register of Yiluo, Baiyu's Proper Mechanism, and Balanced Union.

Finally, it mentions how the Lord of Immortal Dao bestowed two celestial medicines upon Pure Void Perfected Lord Wang—Cloud-Green Solar Water and Dawn-Flying Cinnabar Cream—through which Wang attained the immortal path. These records collectively reflect the Daoist cultivation approach of pursuing longevity through elixir ingestion, special diets, and complementary practices.

This scripture primarily records an immortal elixir formula called "Licorice Pills" and its effects. The prescription was transmitted by Lady Wei of Southern Peak (a renowned female Daoist immortal) and consists of fourteen medicinal ingredients: six liang of licorice root, three liang of premium cinnabar, five liang of rhubarb, seven liang of dried rehmannia, ten liang of white atractylodes, five liang of schisandra berries, five liang of ginseng, four liang of poria mushroom, three liang of Chinese angelica, four liang of asparagus root, two liang of fangji root, three liang of polyporus mushroom, two liang of asarum root, and two liang of cassia seeds.

The preparation method is highly meticulous: all ingredients must be fresh and of premium quality—aged medicines cannot be used. First, each herb is pounded separately (without sifting), then measured according to the formula and placed sequentially into a mortar. Each additional ingredient requires one thousand pestle strikes—totaling thirty thousand strikes for all fourteen components. Finally, the mixture is blended with honey to form pills the size of phoenix tree seeds.

The dosage recommendation is to take the pills after meals, beginning with ten pills daily and gradually increasing to thirty. This formula can treat various illnesses without toxic side effects, but requires prolonged use (at least one year) to show results—immediate effects should not be expected. Ordinary people taking it may enhance fertility, while women may bear more children with reduced susceptibility to illness. Long-term consumption may even lead to immortality.

Special emphasis is placed on preparing the medicine in a pure, isolated space without onlookers. The preparer must observe purification rituals and fasting for three to four days beforehand. While the formula can cure countless ailments, its specific curative effects are too numerous to list individually. As other scriptures have detailed methods of elixir consumption and cultivation, they won't be repeated here.

The scripture's introduction also mentions miraculous abilities attained after nine years of cultivation: seeing objects ten thousand li away, traveling three thousand li daily, achieving invisibility, and commanding various spirits. These descriptions reveal the transcendent states pursued in Daoist practice.