---
title: "太上明鑑真經 – English Interpretation | Daozang"
url: "https://daozang.app/en/text/KR5g0016/"
canonical: "https://daozang.app/en/text/KR5g0016/"
lang: "en"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《太上明鑑真經》

Zhengyi 正一部 · 1 volumes · 3,456 characters

## Vol. 1

太上明鑑眞經老子曰金水内景以隂發陽能爲此道分身散形以一爲萬立成六軍千億里外呼吸往還乘雲履水出入無間天神地祇邪鬼老鬽隱蔽之類皆可見也審其精思逆見方來子能守之爲仙王也老子曰欲行明鏡勿入喪家庠乳之中精衣香薰沐浴五香并飲蘭桂之液無食薰辛之物絶棄腥臊无近婦人於密靖之地幽室之中不聞車馬之聲金鼓之音鳥獸喧噪乃可爲之此道之忌莫甚於驚一往不復反一敗不復成也當其時心不欲復有所存耳不復欲有所聽汪心正目彷彿想念至精不怠乃復可成老子曰當得眀鏡九寸無令面有偏缺毁損疵瑕務欲清明周正不失人容色者善昔我先師以尺二寸鏡前後左右一焉名曰四規行此道者甚難速成易得若驚則有大殃少能者也文子豪成皆以一尺鏡一枚正置其前亦以見神而不能長生也老子曰以九寸鏡各一枚俠其左右名曰日月亦以延年矣若欲分身散形坐在立亡上昇黄庭長生不死役使百靈入水入火入金入石入木入土飛行在意者當用吾四規之道若但欲逆知吉凶日月足矣老子曰立規之法皆去己一尺五寸令與眉齊各垂紫青線下有華水務令平也晝夜不閉目以得爲效不可閉目者恐當閉目之時

**Interpretation**

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.

神明忽見而不即見之或失神以去或卒開目見之而漸致驚懼而敗也老子曰四規之道必見尊神非上士至眞勿以此示之吾道至宻世無其人寧見道門欲行四規者皆令去己一尺五寸高三尺東規當見仙人二人冠丹纚之冠面貌狹小耳高其頭身皆生黑毛見之勿驚西規當見西王母玉女侍之南規當見中和無極元君一身十一頭冠自然之冠衣色赤北規當見天皇君十三頭衣冠之色如其時也陵陽子明得此法曰或見二人衣黄衣冠黄冠白鬚者即延壽君也少者受命君也或見二人赤衣赤幘年少者禀命君也老者司命君也或見二人衣羽衣黄色玄冠者察行君也或見三人衣羽衣赤色青冠者聽響君也或見一人大冠朱衣執筆把扎者司過君也或見一人黃衣冠掩面者增年君也或見二人赤裳者視形君也或見玉女青衣者名曰惠精玉女或見玉女黑衣名曰太玄玉女或見玉女赤衣者名曰赤圭玉女或見玉女黄衣者名曰常陽玉女或見童子三人青衣紫下俱來者一名常在一名絶洞一名五德或見九玉女衣服五綵俱來者一名上一名虎一名扶一名靈闕一名孔林一名馮一名住一名多一名

或見一人目下徑三寸黄衣青下者同目君或見嬰兒長二三尺向人笑者是九都童

**Interpretation**

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.

子或見童子長五六尺立而笑其上有自然蓋者日中童子也上無自然蓋者月中童子也或見人頭鳥身五色玄黄者上上太一君道父也或見九人皆衣青衣而白首者無極大元君也或見一人長六尺五寸冠角白衣赤領或虎文鳳章者姓李名耳字伯陽見之常以平旦或見一人長六尺七寸冠重華白衣青綵名李舕字伯陽見之常以曰出或見一人長六尺九寸冠重華五色衣名李字伯光見之常以食時或見一人長七尺二寸冠辟邪衣羅袿形像龍蛇名李石字孟公見之常在禺中或見一人長七尺三寸冠飛龍衣朱衣名李重泉字子文見之常以日中或見一人長七尺五寸三傑冠朱玉衣名李定字元陽見之常以日昳或見一人長八尺冠皮毛衣黑衣名李元字伯始見之常以日晡或見一人長八尺五寸冠自然衣龍蛇名李願字元生見之常以日入或見一人長九尺五寸冠自然衣青紫名李願字伯文見之常以黄昏老子曰上士爲之七日中士一旬下士一月成也老子曰紫青爲裏合之九寸規者尺二寸老子曰上士爲之先見己形次見宅中鬼神次見天神鬼神或有一身不皆見之多不過六神七神來也但熟視規中勿熟所見神也亦勿語亦勿拜急自定無驚恐老子曰爲此道者春無伐木夏無水灌滅火

**Interpretation**

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).

四季之月無掘土秋無鑠金冬無遏水杼井老子曰爲此道者春無食肝夏無食心四季之月無食脾秋無食肺冬無食腎五臟神怒則令人不明不壽老子曰爲此道者長不怠七日得者七十日一施之必如初日此道可以還年却老也陵陽子明曰坦然己平老子曰見神之後更施之可問以長生之要則具以告之老子曰爲此四規之道既成可以握一規之道施之不復用四幽闕二重齋著緑幘上入北極下入玄蹤以鏡其事爲此道常當上朱鳥高三尺下玄武高五尺左青龍高九尺右白虎高七尺又當履日月老子曰不唯己也又當令朱鳥銜九寸鏡玄武背負尺二鏡青龍銜日白虎銜月己形象龍蛇須能分形坐見四海之外乃止止者眞物來夜則以燈燭麻油爲火大善欲治病人及入大山恐山神及百鬼試人者以一規著户上一器華水著下拔刀劍横水上以刃外向百鬼不前有老鬽至入户者亦不得過水即死血在水中祕之勿示俗人老子曰欲辟五兵百邪者以三寸規一枚鑄圓天符著其懷隂日右陽日左入大衆所爲勝人人皆畏之吾道秘矣某年某月某日臬州某郡臬縣某郷里道士某以老子四規眀鏡要訣授學者某州某郡某縣某郷某里某以白絹四十尺米一斗薪一束

**Interpretation**

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.

鹽五升爲盟丙不得不告要言臬不奉身入黃泉一同先師玄君張白羽偶成金師臬丙共晝一爲信三年有效乃得傳不得傳非其人身謝天地水三官得仙不得背本之言老子曰迴天符一名圓天符一名蓋天符左元放所秘之朱書

(老子曰圓天符辟災/殃可得長生久視與)

(天相保虎狼摧牙折/齒百兵不敢向見之)

(則伏不敢起某甲服/此符誰能知者左社)

(右稷當得天福千秋/萬歲長生无極急急)

如律令昔黄庭眞人道士稽首敢問天地五行之氣人爲貴或壽不壽何乃故老子曰人受天地之氣皆壽百二十歲但喜怒貪色嗜美甘肥快口不能止穀空處不樂日居俗間不能思道皆邪鬼伴故令不壽道士曰若設能止穀不樂甘肥快口好色可以自度不老老子曰子能好道善愼身心奉守一身可得不老藏之石室爲寳也人頭圓法天足方法地五藏法五行四肢法四時九宫法九州目法日月髮象星辰子應天基故萬物之中人最爲貴天有神藥名曰就衡布列天下乃生濕濡之地其葉光澤如長雄生道壯盛秋八月雄雌俱合根結枝葉交錯龍蛇得之銜用藏匿陽春三月雷鳴便出人得食之藏石室堯遭洪水民飢渴令民採之皆用告活審而服之可得神仙聖人服之閉口不言今以告

**Interpretation**

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.

子可得度身候以霧採之以盛秋雌雄合會甚爲良也懸之舍北隂乾擣千杵盛以大盤蜜和丸如梧子日服三丸日數有三七二十一日其道畢矣服之一日上遊泥丸下還崑崙服之二日遊止玉堂服之三日歷玉户服之四日排華蓋止絳宫服之五日縁華山大佳諸神相將登玉天上玉堂服之滿二十一日男女中壯小各得其所可不勉哉傳之與賢銜草圖曰二月生於道傍其色青可九節下第三節有十二葉第四節有十二葉第六節復有十二葉凡三十六葉下根如坐人長三寸許中正白皮黄其味甘辛七十六神丹經合藥符四方各别作四符合藥有神

東方青牙童符

以青書之置

東方成日作

南方赤句王女符

以朱書之置

南方滿日作

西方大將軍符

以白書之置

西方建日作

北方天合同符

以黑書之置

北方收日作黄童玉女主藥精可以合藥日造符四方不畏諸耗老子曰下形中尸若蟲道士服之即蟲下時氣須臾目明下此煞尸但視有明破日蕩除形身即飲潔清諸不留滿七破伏尸蟲下不過七破七破老人更少當靜退也又二符者同出老子三十九眞符第人符本受書二卷符出不同故重書破伏尸亦兩符凡下尸不得預語人剋日三尸雖無耳目預知人但密

**Interpretation**

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)

知耳合藥須靜處入山所宜時節正月一日二月二十五日三月二十四日四月十六日五月十一日六月六日七月二日人月二十五日九月二十一日十月十六日此是天倉開日可以名山行來吉利正月子二月丑三月寅四月卯五月辰六月已七月午八月未九月申十月酉十一月戌十二月亥此日是天地開曰入山最吉可久居令人安穩無患老子曰入山符丹書白素帶之横行天下老子曰無名之名蓋我之宅有名之名喪我之橐無貨之貨全我之德有貨之貨喪我之賊罪莫大於婬禍莫大於貪咎莫大於慾有此三禍名禍之車小則危身大則殘家雖然齋心念三神焉一名靈朱君二名靈明君三名靈黄君常思念之行住坐卧日三稱其名可度厄年也祕之莫傳

右第一神衣綘服黃裙第二神衣黃服黃

裙第三神衣絳服黃裙大上

**Interpretation**

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.

明鑑眞經

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原文底本：Kanripo 漢籍リポジトリ（京都大学），CC BY-SA 4.0。  
Source text: Kanripo Chinese Classics Repository (Kyoto University), CC BY-SA 4.0.  
HTML version: https://daozang.app/en/text/KR5g0016/