《太上明鑑真經》

The Scripture of Supreme Clarity's Illuminating Mirror (Taishang Mingjian Zhenjing) in plain interpretation:

Laozi states: Cultivating the "Golden Water Inner Landscape" (a Neidan/internal alchemy method) involves using yin energy to activate yang. Mastering this technique enables self-division and transformation - splitting one body into thousands, instantly forming six divine armies, traversing thousands of miles in moments. Practitioners can ride clouds and mists, walk upon water, and move without obstruction. All hidden beings - celestial deities, earth spirits, evil ghosts, or supernatural creatures - become visible. By focusing the Shen (spirit) and observing inversely, one can foresee future events. Persistent practice leads to becoming the sovereign among immortals.

Laozi emphasizes taboos for mirror cultivation: Never enter houses of mourning or childbirth. Wear purified garments, perform aromatic ablutions with orchid-cinnamon infusions, abstain from pungent and foul foods, and avoid sexual activity. Practice must occur in secluded chambers, shielded from disturbances like carriages, drums, or animal noises. This method particularly fears sudden fright - a single mistake proves irreparable. Cultivation requires single-minded focus, ears attuned only to the practice, with concentrated Shen for success.

Regarding mirror selection: The ideal is an unblemished nine-inch mirror with perfectly smooth surface. Laozi mentions his teacher used a "Four-Sided Mirror" (one foot two inches), though slow-acting and prone to fright. Practitioners like Wenzi and Haocheng used single one-foot mirrors to perceive spirits but failed at longevity. Paired nine-inch mirrors ("Sun-Moon Mirrors") placed left-right can extend lifespan.

For advanced attainments - body division, invisibility, ascension to the Yellow Court (upper Dantian), immunity to fire/water, or commanding spirits - the "Four-Sided" method is essential. For mere fortune-telling, Sun-Moon mirrors suffice.

Mirror placement: Position the mirror 1.5 feet from face, level with eyebrows. Hang purple-green silk threads below with ritual water (huashui), keeping it perfectly horizontal. Practice requires unbroken daytime-nighttime gazing. If blinking becomes necessary, extreme caution is vital - closed eyes may invite deceptive visions.

The Taishang Mingjian Zhenjing describes the various divine manifestations one may encounter while practicing the "Method of the Four Regulations." The so-called "Four Regulations" refers to a Daoist cultivation technique where practitioners establish specific ritual implements or boundaries in four directions (positioned one chi five cun away from oneself and three chi high).

During practice, divine beings may suddenly appear, but improper handling (such as panicking) can lead to failure in cultivation. Laozi particularly emphasizes that this advanced method should only be transmitted to practitioners of the highest virtue (shangshi zhi zhen, "superior adepts of utmost authenticity") and is unsuitable for ordinary individuals.

So, which deities might one encounter?

To the east, one may see two immortals wearing red crowns, with slender faces, tall ears, and bodies covered in black fur. To the west, one might encounter the Queen Mother of the West (Xiwangmu, the foremost female immortal in Daoism) and her attendant Jade Maidens (yünü). To the south, one may behold the Primordial Lord of Central Harmony and Limitlessness (Zhonghe Wuji Yuanjun), a deity with eleven heads, wearing a naturally formed crown and dressed in red robes. To the north, one may witness the Celestial Sovereign Lord (Tianhuang Jun), who has thirteen heads, with the colors of his robes and crown changing according to the seasons.

Lingyang Ziming, an ancient Daoist practitioner, recorded other possible divine manifestations:

• An elderly man with a white beard, dressed in yellow robes and wearing a yellow crown, is the Lord of Prolonged Life (Yanshou Jun), while a younger counterpart is the Lord of Bestowed Destiny (Shouming Jun).
• A youth in red robes and a red headscarf is the Lord of Inherited Destiny (Bingming Jun), while an elder in similar attire is the Lord of Life (Siming Jun).
• A figure in feathered garments and a black crown is the Lord Who Observes Conduct (Chaxing Jun).
• Three figures in feathered garments and blue crowns are the Lords Who Hear Echoes (Tingxiang Jun).
• A figure in red robes holding a brush to record deeds is the Lord of Faults (Siguo Jun), who documents human transgressions.
• A figure covering his face with yellow robes is the Lord Who Adds Years (Zengnian Jun).
• A figure in a red skirt is the Lord Who Observes Forms (Shixing Jun).

One may also encounter Jade Maidens (yünü) of various colors:

• The one in blue robes is called the Jade Maiden of Benevolent Essence (Huijing Yünü).
• The one in black robes is called the Jade Maiden of Supreme Mystery (Taixuan Yünü).
• The one in red robes is called the Jade Maiden of Crimson Tablet (Chigui Yünü).
• The one in yellow robes is called the Jade Maiden of Constant Radiance (Changyang Yünü).

Additionally, other manifestations may appear:

• Three youths in blue robes and purple trousers, named Changzai, Juedong, and Wude.
• Nine Jade Maidens in multicolored robes, each with unique titles.
• The Lord of Shared Vision (Tongmu Jun), whose eyes are exceptionally large (three cun wide).
• A laughing infant two to three chi tall, known as the Child of Nine Capitals (Jiudu Tong).

In Daoist cultivation, the appearance of these divine forms is considered a validation of progress in practice. The scripture specifically warns practitioners not to panic upon witnessing these extraordinary phenomena, as doing so may lead to failure in cultivation.

This passage of scripture describes the various divine forms a practitioner may see while cultivating the Mingjian Zhenjing (True Scripture of the Bright Mirror), as well as the verification standards for different stages of cultivation.

During cultivation, one may see the following divine manifestations. A boy five or six chi tall stands smiling; if a natural canopy crowns his head, he is the Boy of the Sun; if there is no canopy, he is the Boy of the Moon. A being with a human head and bird body, brightly multicolored, is Shangshang Taiyi Jun (one of the supreme deities of Daoism), also called the Father of the Dao. Nine figures with white hair and blue-green garments are Wuji Dayuan Jun (a revered deity symbolizing the origin of the cosmos). Next, the text describes in detail nine different forms of the emanations of Lord Lao (Taishang Laojun), each having a specific height, clothing characteristic, name, and time of appearance. For example, the one appearing in the morning is six chi five cun tall, wearing a horned crown and white garments with red collars, with tiger patterns and phoenix emblems on his body—Li Er, courtesy name Boyang. The one appearing at sunrise is six chi seven cun tall, wearing a Chonghua crown and blue-green garments—Li Tan, courtesy name Boyang. Other emanations appear respectively at mealtime, yuzhong, midday, and the sun’s decline, with garments ranging from five-colored robes to vermilion-jade robes, and their names also vary.

Laozi (Taishang Laojun) states that the time required for cultivation success varies by person: those of superior capacity see results in seven days, those of middling capacity in ten days, and those of inferior capacity in one month. During cultivation, one should fold cloth of purple and blue-green into a nine-cun square, then use a one-chi-two-cun compass to draw a circle (this may refer to the specifications of a ritual implement used in cultivation).

There are three levels of verification in cultivation: first, one sees one’s own physical form; then one sees the ghosts and spirits in one’s dwelling; finally one can see the celestial deities. It should be noted that one will not necessarily see all the divine forms; at most one may see six or seven deities. The key is to focus one’s gaze on the area drawn by the compass (within the compass), not to pay excessive attention to the deities one sees, and not to speak or kneel in worship; remain calm and do not panic.

Finally, special warning is given about cultivation taboos: in spring one must not cut down trees, and in summer one must not channel water to extinguish fire (such actions violate the Dao of nature and affect the efficacy of cultivation).

The Scripture of Supreme Clarity and Bright Mirror records Laozi's essential teachings on health cultivation and Daoist practice:

For seasonal health preservation:

In spring, one should not dig the earth; in autumn, do not smelt metals; in winter, neither block water flow nor dig wells. Dietary precautions include: avoid eating animal livers in spring, hearts in summer, spleens during seasonal transitions, lungs in autumn, and kidneys in winter. Violating these taboos angers the deities of the Five Viscera, causing mental confusion and shortened lifespan.

Cultivation methods:

Persistent practice of this method shows initial results after seven days, with seventy days forming one cycle. Each session requires devotion as earnest as the first day. This practice can reverse aging. Lingyang Ziming advises maintaining mental serenity during cultivation. After encountering divine beings, continue practicing to inquire about longevity secrets—they will provide detailed instructions.

Four Regulations Mirror Method:

After mastering this method, one can perform rituals with a single mirror. The procedure involves: wearing a green headscarf during purification (zhaijiao), connecting upward to the North Star and downward to earth veins (xuanzong). Mirror usage follows directional alignments: the Vermilion Bird (Zhuque) position stands three chi above, the Black Tortoise (Xuanwu) five chi below, the Azure Dragon (Qinglong) nine chi to the left, and the White Tiger (Baihu) seven chi to the right—all synchronized with solar and lunar movements.

Advanced practice:

The Vermilion Bird holds a nine-inch mirror in its beak, the Black Tortoise carries a 1.2-foot mirror on its back, the Azure Dragon grasps the sun, and the White Tiger clasps the moon. Practitioners must master shape-shifting and distant vision beyond the four seas. Use sesame oil lamps at night. For healing or mountain exorcisms, hang mirrors above doors with water basins below and place swords edge-outward—this repels ghosts and spirits.

Protective arts:

Cast the "Circular Heaven Talisman" (Yuantian Fu) on a three-inch round mirror, carrying it on the right during yin days and left during yang days. This grants intimidating presence among crowds. The method is profoundly esoteric.

The text concludes with an account of a Daoist transmitting the Essential Teachings of Laozi's Four Regulations Bright Mirror to disciples on a specific date, requiring forty feet of white silk, one peck of rice, and a bundle of firewood as ritual tokens.

This scripture primarily expounds the secrets of Daoist cultivation and the path to longevity, divided into several sections:

The first section outlines the protocols for transmitting Daoist methods: Five measures of salt must be offered as a covenant token, and the agreement must be strictly honored. Those who break this oath will descend to the Yellow Springs after death. The celestial masters Zhang Baiyu and Jin Shigao jointly established these rules, requiring three years of proven efficacy before transmission is permitted, and forbidding transmission to unworthy recipients. Violating these fundamental principles incurs punishment from the Three Officials (Heaven, Earth, and Water), barring one from attaining immortality.

The second section introduces a talisman (Fulu) called the "Round Heaven Talisman," also known as the "Returning Heaven Talisman" or "Canopy Heaven Talisman." This crimson talisman was secretly transmitted by Zuo Yuanfang, a renowned Han dynasty occultist. Legend holds that wearing this talisman wards off calamities and grants longevity—even fierce beasts like tigers and wolves will retreat in fear—while bestowing heavenly blessings and limitless life.

The third section, through a dialogue between the Yellow Court Adept (an accomplished Daoist practitioner) and Laozi, reveals the mystery of human lifespan: Humans are naturally endowed with 120 years of life, but indulgence in the seven emotions and six desires, coupled with interference from malevolent spirits, leads to premature death. By tempering desires and avoiding excessive pleasures of food and beauty, one can delay aging.

Laozi further explains: The human body mirrors heaven and earth (the round head resembling heaven, square feet representing earth, the five organs corresponding to the Five Phases, etc.), making humanity the most noble of all creatures. Between heaven and earth grows a divine herb called "Jiuheng," found in moist lands, bearing fruit in the eighth month and appearing when spring thunder sounds. During Emperor Yao's reign, it revived starving people, and sages who consumed it attained immortality. This herb must be ingested cautiously and stored properly in stone chambers.

The entire passage emphasizes the importance of adhering to precepts and moderating desires in Daoist practice, while hinting at supplementary cultivation methods involving specific medicinal substances.

This scripture details the method for refining the "Seventy-Six Divine Elixirs" and their miraculous effects after ingestion:

Refinement Method:

1. Collect a plant called "Xiancao" in autumn (which grows by roadsides in the second lunar month, appearing green with nine segments, each specific segment bearing twelve leaves totaling thirty-six leaves)

2. Its roots resemble a seated human figure, about three inches long, white inside with yellow outer skin, possessing a sweet-pungent flavor

3. After drying the herb in shade, pound it a thousand times and blend with honey to form pill-sized granules resembling phoenix tree seeds

Administration:

• Take three pills daily
• A complete treatment cycle consists of twenty-one consecutive days

Mystical Experiences After Ingestion:

First day: The elixir's power ascends to the Niwan Palace (Upper Dantian) and descends to Kunlun (Lower Dantian)

Second day: It circulates to the Yutang acupoint

Third day: Passes through the Yuhu acupoint

Fourth day: Traverses the Huagai acupoint, residing temporarily in the Crimson Palace

Fifth day: Ascends along Mount Hua (possibly referring to the spinal column) with divine beings accompanying the ascent to the Jade Heaven

After twenty-one continuous days, regardless of gender or age, practitioners attain corresponding benefits

Supplementary Talismans (Fulu):

Four specific talismans must accompany the elixir refinement:

1. Eastern Azure Sprout Youth Talisman: Inscribed in blue on Cheng days (auspicious dates), placed in the east

2. Southern Crimson Hook Princess Talisman: Written in red on Man days, positioned in the south

3. Western Great General Talisman: Drawn in white on Jian days, placed in the west

4. Northern Celestial Union Talisman: Marked in black on Shou days, set in the north

The Yellow Youth and Jade Maiden (Daoist deities) will safeguard the medicinal essence

Special Notes:

• After ingestion, the "Three Corpse Worms" (Daoist concept of three harmful parasites residing in humans) are exterminated and expelled
• Within seven days, internal impurities are purged, inducing rejuvenation
• Secrecy is essential, as these corpse worms—though lacking sensory organs—can anticipate human intentions
• The scripture mentions these talismans originate from Laozi's "Thirty-Nine True Talismans," specifically designed to subdue the dormant corpse (one of the Three Corpses)

The Taishang Mingjian Zhenjing (Scripture of the Supreme Clarity and True Mirror) records auspicious days and precautions for entering the mountains to cultivate Daoist practices:

Regarding the optimal timing for gathering medicinal herbs in the mountains: One must choose specific auspicious days to enter secluded, tranquil locations. These favorable dates are: the first day of the first lunar month, the 25th of the second month, the 24th of the third month, the 16th of the fourth month, the 11th of the fifth month, the 6th of the sixth month, the 2nd of the seventh month, the 25th of the eighth month, the 21st of the ninth month, and the 16th of the tenth month. These are known as "Heaven's Granary Opening Days," particularly suitable for herb gathering and considered highly auspicious.

Another system designates favorable days according to the Earthly Branches (the twelve zodiac signs: Zi, Chou, Yin, Mao, etc.): Zi days in the first month, Chou days in the second month, Yin days in the third month, Mao days in the fourth month, Chen days in the fifth month, Si days in the sixth month, Wu days in the seventh month, Wei days in the eighth month, Shen days in the ninth month, You days in the tenth month, Xu days in the eleventh month, and Hai days in the twelfth month. These are called "Heaven-Earth Opening Days," most suitable for prolonged mountain retreats, ensuring peace and safety.

Laozi (the foundational sage of Daoism) states in the scripture: When entering the mountains, one should carry talismans (Fulu) written with cinnabar on white silk, granting protection for unimpeded travel. He further teaches that the true Dao is nameless and formless—only by maintaining emptiness can one preserve fundamental truth. Excessive pursuit of fame, profit, or material goods damages one's Virtue (De). Three major afflictions are specifically warned against: lust, greed, and selfish desires. These are likened to carts carrying calamity—minor cases harm the individual, while severe cases destroy families.

Methods for cultivation: One must observe purification fasts (Zhaijiao) and calm the mind while silently invoking the names of three divine beings:

1. Ling Zhu Jun (wearing a red upper robe and yellow lower garment)

2. Ling Ming Jun (wearing a yellow upper robe and yellow lower garment)

3. Ling Huang Jun (wearing a crimson upper robe and yellow lower garment)

Regular contemplation of these deities—whether walking, sitting, or lying down—and reciting their names three times daily helps avert disasters in perilous years. These methods should be kept secret and not casually disclosed to others.