《三洞道士居山修鍊科》

The first chapter of the "Qi Absorption Section" recorded in the Scriptures of Mountain-Dwelling Taoists from the Three Caverns details the specific procedures for Daoist practitioners cultivating qi absorption methods (a health-preserving practice through breath regulation) in mountain retreats:

At the commencement of practice, one must first submit a memorial to Heaven, requesting the celestial officials governing qi to oversee the process. In the quiet chamber designated for qi absorption, the practitioner lights incense and stands facing due east. Striking a jade chime nine times, they recite the prayer: "This disciple [name], seeking the Dao of immortality, today gathers and absorbs the primordial qi of Heaven and Earth. May the rising sun illuminate the western mountains; may the celestial officials and twenty-four seasonal deities guide the twenty-four qi officers within my body to channel vital energy into my form."

The qi absorption method comprises three phases: The first phase involves inhaling eight breaths per set, totaling eight sets of sixty-four breaths; the second phase reduces to four breaths per set across eight sets of thirty-two breaths; the final phase uses single-breath sets totaling twenty-four breaths. These one hundred twenty breaths constitute the standard measure for physical cultivation. The absorbed qi enters through the mouth, passes the throat, reaches the stomach (the "Great Granary"), permeates the five viscera and six bowels, replenishes blood and qi to achieve satiety without hunger or thirst, harmonizes organ functions, and ultimately extends lifespan.

The practice requires specific postures: loosening garments, covering with thick quilts, using a four-inch-high pillow, lying supine with unbound hair, feet spaced one foot apart, and hands positioned accordingly. Silently recite the names of the Liujia deities (Daoist guardian spirits) and one's parents' true names while concentrating on the Niwan Palace (crown chakra) and Dantian (vital energy centers). Inhale vital qi through the nose and exhale turbid qi through the mouth, beginning with "three inhalations to one exhalation," gradually progressing to twelve inhalations per exhalation.

Practitioners should advance progressively until achieving the standard of holding breath for 360 cycles (one inhalation-exhalation counts as one cycle), with 1,200 cycles being ideal. Should qi flow become disordered, immediately adjust the breathing rhythm. This method harmonizes yin-yang through breath regulation, ultimately attaining communion with divine consciousness.

This scripture describes a complete Daoist cultivation method practiced by adepts in mountain retreats, comprising three integrated components: physical movements, breath regulation, and ritual incantations.

The physical practice begins with swallowing saliva three to four times to stabilize the Qi. With thumbs interlocked, the practitioner turns the palms upward and raises them overhead while gazing at the celestial vault (Taiqing), simultaneously contracting the thumbs and toes. This sequence repeats twenty-one times before relaxation. Next, the hands rotate vertically two to three times before interlocking thumbs again and alternately pulling the elbows left and right three times each. The adept then grasps the left foot to rub the chest twenty-seven times, repeating with the right foot. A dynamic movement follows—quickly rising from ankle-grasping position to touch the forehead to the ground three times, then reclining with legs parted in the posture of Qi absorption.

For breath regulation, the practitioner first synchronizes consciousness with the ascending and descending Qi for 120 complete respiration cycles. Crossing hands over the heart center, they count 81 breaths (9×9). Holding the feet with bent knees, they perform successive breathing counts of 21, 25, 19, 17, and 15 cycles. Finally, embracing the neck with knees bent, they rock back and forth 21 times before resting in any comfortable posture to nurture Qi.

The ritual component involves rising to arrange an incense altar, striking the Qing bowl nine times while chanting thrice. The cultivation mantra describes three tiers of breath guidance—"Eightfold Guidance" (64 Qi cycles), "Fourfold Guidance" (32 cycles), and "Single Guidance" (24 cycles)—to circulate genuine Qi internally. This process regulates the viscera, unblocks meridians, expels pathogenic factors, and prolongs life, while invoking divine protection for successful practice.

To conclude, the practitioner walks 500 paces (or more) in open space. Timed according to the earthly branches, hunger may be addressed with additional breath regulation—120 cycles per session initially, increasing to 240 after one year's practice.

Note: The "Guidance" methods represent progressive breathwork levels in Daoist cultivation. "Taicang" refers to the stomach region, while "Three Corpses" denote the malevolent spirits believed to inhabit the human body. This integrated method—combining physical movement, breath control, and sacred ritual—epitomizes traditional Daoist cultivation techniques.

This scripture describes the methods and precautions for Daoist practitioners cultivating Qi absorption (regulating breath for cultivation) in mountain retreats:

After three years of cultivation, one can gather 360 mouthfuls of primordial Qi from heaven and earth in a single session. In the fourth year, the amount can gradually increase until reaching a sensation of fullness.

A complete Qi absorption practice requires completing 3,600 grand celestial cycles (Dazhoutian). The cultivation should incorporate Daoyin (Qi-gong like movements) with chanting and ritual dance. The specific method involves: first reciting the incantation "This humble body of [name]..." where every 120 breaths count as one "lead" (yin), and eight leads complete one celestial cycle. Upon finishing 3,600 cycles, celebratory singing and dancing should be performed, using Daoyin movements to activate the sinews and bones while praying for union with the primordial Qi of heaven and earth.

Practitioners should maintain quietude and minimize speech during cultivation. The immortal path requires long-term commitment without haste for quick results. Dietary intake should gradually decrease: two dou of rice per day in the first year, reduced to one dou in the second year, and only five sheng in the third year. Supplementary foods may include dried jujubes (nine daily), clear water (one liter daily), and cooked vegetables (one liter daily). After three years, complete grain abstinence (duangu) becomes possible.

When absorbing Qi, the breath should be fine, long, and slow—so quiet that even the practitioner cannot hear it. Normally, one may hold jujube pits in the mouth to stimulate saliva production and nourish the five viscera (wuzang).

For beginners, a simplified Qi absorption method can first be used to treat illnesses: reduce one mouthful of food daily until complete grain abstinence is achieved after ten days. When hunger arises, absorb Qi until satiation occurs. This method can eliminate hundreds of ailments.

(Note: The term "grand celestial cycle" refers to the complete circulation of genuine Qi through the body in Neidan practice; "hua chi" means the oral cavity; "five viscera" indicates the internal organs)

This scripture explains the Qi absorption (breathing exercises) methods and precautions for Daoist practitioners cultivating in the mountains:

When practicing, one must first calm the mind and silently recite the true names of the Six Jia deities (Daoist guardian spirits), then visualize the divine beings residing in the Three Dantian (energy centers) within the body: The Upper Dantian, located three inches deep between the eyebrows, houses the True Man of Crimson Infant named Yuanxian; the Middle Dantian in the heart region is home to the True Man of Zidan; while the Lower Dantian three inches below the navel hosts the True Man of Yuanyang. These three Dantian constitute crucial focal points for cultivation.

For those unable to practice in complete seclusion, Qi absorption methods can still be performed amidst worldly life. The specific technique involves abstaining from food after dusk until dawn when the digestive system becomes empty and Qi attains optimal harmony. The period between sunrise and noon proves most suitable for practice—one may sit or recline while beginning with modest breathing cycles (24 repetitions), gradually increasing to 120 cycles. Maintain smooth Qi circulation during practice, optionally supplemented with medicinal herbs.

Key precautions include: While "Mystic Water" (a technical term denoting specially prepared water) may assist cultivation, consuming over one dou (ancient measurement) disrupts Qi flow. After practice, jujube decoction (ten dates boiled into three sheng of liquid) proves most beneficial. When hungry, consume 20-30 dates, but refrain when satiated. Water intake should remain moderate, never excessive.

The scripture emphasizes persistent practice combined with scripture recitation, Daoyin (guiding exercises), and virtuous deeds accumulation. These methods aid in dispelling illnesses, averting calamities, and regulating the Five Viscera.

The Scripture on Mountain Cultivation for Priests of the Three Caverns primarily outlines dietary taboos for Daoist practitioners during mountain retreats and details the ritual protocols for transmitting the Fuqi (breath absorption) method—a Daoist cultivation technique for nourishing life through regulated breathing.

Dietary regulations specify:

• No consumption of unboiled water; all drinking water must be thoroughly heated
• Complete prohibition of meat, raw vegetables, pungent foods, and fresh fruits during qigong cultivation periods
• Minimal intake of thoroughly cooked foods is permitted

The ritual transmission of Fuqi secrets follows this sequence:

1. At a designated sacred site, the master formally declares to the disciple: "I now transmit to you the essential methods of the Fuqi Scripture—you must diligently observe these cultivation practices."

2. The disciple vows strict adherence to the precepts of Lord Lao (Laojun).

3. The disciple's personal details (hometown, name, age) are recorded.

4. The disciple writes a covenant pledging not to casually disclose the teachings.

5. The ceremony involves multiple prostrations (totaling twenty-four bows).

6. The master recites the imperial decree while the disciple reads the written oath.

7. The "knife exchange" ritual is performed (symbolizing punitive consequences for oath-breaking).

8. Participants drink "Elixir Water" (likely a ritually consecrated liquid).

Cultivation guidelines note:

• Practitioners in secular society may combine herbal medicine, grain abstention (bigu), and Fuqi techniques.
• Methods for absorbing solar essence (rijing) and the "Six Wu Energies" (cosmic qi from specific celestial periods) require oral transmission from a master.
• These techniques have graded levels of practice not fully documented in scriptures.

The text concludes with the disciple's covenant format—a solemn declaration of cultivation commitment addressed to the deities, requesting divine supervision. Violators willingly accept the "knife exchange calamity" as symbolic retribution.

Interpretation of the "Liturgy for Mountain-Dwelling Taoists of the Three Caverns"

Part III: Ritual Protocol for Receiving the Qi Absorption Method

[Disciple's Name], a Taoist priest (male or female official) from [Village], [County], [Region], currently [age] years old, has long cultivated the practice of Fulu (talismans and registers), upheld precepts, and accumulated virtuous deeds, now achieving full merit. Having previously studied the Qi Absorption Scripture (Fuqi Jing) and nourished themselves with primordial Qi (Yuanqi), today, on this auspicious day and hour—with Heaven and Earth clear and Yin-Yang in harmony—they solemnly submit a memorial petitioning the Celestial Official Qi Deities (Tianguan Qi Shen) to descend and oversee the ceremony. With utmost sincerity, they reverently present this memorial, beseeching the presiding deities to approve the document and dispatch the Qi-Regulating Celestial Officials to provide protection. May the practitioner be aided in drawing the refined Qi (Lingqi) from the eight directions (Ba Yin, referring to the eight directional energies), refining it through one hundred and twenty cycles, so that balanced and pure Qi may circulate through the meridians, transforming sinews and bones, ultimately attaining a state beyond hunger and thirst, leading to longevity and ascension to immortality. The disciple [Name] presents this memorial with profound reverence.

Part IV: Memorial Ritual for Qi Absorption

The disciple [Name], currently [age] years old, aspires to the Dao of immortality and has long studied under Master [Name], faithfully wearing Taoist talismans (Fulu) and strictly observing precepts without violation for many years. Having attained progress in cultivation, they previously received the oral transmission of Qi Absorption secrets and breath-gathering methods from their master on [date], along with a covenant oath. Today, on this auspicious hour—with Heaven and Earth in harmonious clarity—they respectfully submit this memorial in accordance with their lineage’s tradition, petitioning for approval of the document and the descent of the Qi-Regulating Celestial Officials for protection. May they refine and absorb the balanced, upright Qi from the eight directions (Ba Yin, Si Yin, and Yi Yin denoting different levels of Qi circulation), allowing pure and righteous Qi to permeate the organs and bowels (Zangfu), transforming their physical constitution toward longevity and enduring vision.

Part V: Method for Crafting the Golden Elixir (Jindan) Divine Formula

Required ingredients:

• One jin (approx. 500g) of Golden Essence (Jinjing, an alchemical material)
• One jin of Five-Colored Lingzhi (Wuse Lingzhi)
• One jin of Five-Colored Jade Essence (Wuse Yujing)

Preparation:

Five Immortals (Wu Xian) shall process the Golden Essence, while five Jade Maidens (Yu Nü) prepare the Lingzhi. Combine these materials in a Golden Cauldron (Huangjin Fu, a specialized alchemical vessel) and simmer for seven days to complete the elixir.

Pre-consumption requirements:

• Observe a 100-day purification fast (Zhaijie).
• Compound the medicine on a Yin-Tiger day (Yinri) in the second lunar month.
• Consume the elixir on a Wu-Tiger day (Wuyinri).

Administration:

At sunrise during the Mao hour (5–7 AM), face east and perform eight prostrations to the sun. Then, tilt the head back and ingest the elixir.

(Note: "Yin" refers to ancient Daoyin (guiding and pulling) terminology, denoting methods of guiding Qi circulation. "Zangfu" indicates the internal organs. The "Golden Cauldron" is a specialized vessel used in Taoist alchemy.)

This scripture expounds Daoist methods for attaining immortality and the structure of the cosmic universe:

The cultivation section describes how ingesting a pill the size of an egg yolk enables ascension to the Purple Palace (Zigong) in the celestial realms. It details the locations of various essential energies (Jing) within the human body: the white ring in the lungs is the Metal Essence (Jinjing), the Qi in the throat is the Jade Essence (Yujing). The liver, heart, lungs, kidneys, and spleen each contain nine-channelled networks corresponding to differently colored spiritual fungi (Lingzhi). The Qi beneath the tongue forms the Golden Elixir (Jindan), while the central yellow Qi constitutes the Golden Cauldron (Jinfu). The Five Immortal Beings refer to the heavenly stems Jia, Bing, Wu, Geng, and Ren, while the Five Jade Maidens represent Yi, Ding, Ji, Xin, and Gui. If one can visualize and preserve these essences, their entire family may achieve immortality. Should the emperor ingest this elixir, the nation would enjoy peace, epidemics would cease, wars would end, and the people would live in contentment.

Regarding cosmic structure: When Hua Gaizi asked Master Yu about the concept of nine celestial layers, the master explained that while heaven doesn't physically consist of nine layers, it's called "Nine Heavens" (Jiutian) because of its nine stars, just as earth has nine palaces (Jiugong) and humans possess nine orifices (two being hidden). Of the nine stars in the Northern Dipper (Beidou), two remain concealed - mirroring humanity's nine apertures. The Pivot Star (Xuanji, the first star of the Dipper) governs all celestial deities.

The text further describes the Five Directional Thearchs: the Azure Thearch of the East governs warmth that generates all things; the Scarlet Thearch of the South controls heat that nurtures creation; the White Thearch of the West commands coolness that matures beings; the Dark Thearch of the North presides over cold that terminates life; while the Circular Thearch of the Center rules wind. The Northwest's Supreme Heaven governs pure Qi, with the Southeast's Primordial Heaven (its specific functions unspecified).

This scripture integrates Neidan (internal alchemy) practice, astronomical observations, and Five Phases (Wuxing) theory, embodying the Daoist principle of "correspondence between heaven and humanity" (tianren xiangying).

This passage describes the Daoist cultivation system of the "Nine Heavens' Qi" and the practice of harmonizing with celestial energies through visualization (cunxiang, contemplative imagination):

The governing Qi of the southwest is called "Cool Heaven," presiding over yin energies; the northeast's sovereign Qi is named "Imperial Heaven," governing decrees. Each of the Nine Heavens has its dominion:

1. Supreme Imperial High Heaven: Governs the pure and mysterious primordial Qi (yuanqi), nourishing practitioners

2. Northern Pole True Heaven: Commands the eight directional winds, regulating all beings

3. Pure Yang Azure Heaven: Presides over verdant vitality, recording practitioners' virtuous deeds (De)

4. Great Yang Blazing Heaven: Governs thermal energy, facilitating the ripening of all things

5. Primordial Lord's Cool Heaven: Oversees immortal cultivation (xianren xiulian), maturing all existence

6. Lesser Yang Bright Heaven: Facilitates the formation of all things

7. Great Yin Mysterious Heaven: Commands frigid execution Qi, presiding over decay

8. Opening Heaven's High Heaven: Governs calamitous transformations

9. Yang Lord's Primordial Heaven: Controls clouds, rain, and thunder, commanding all deities

Cultivation Method:

By practicing the "Three-Five Step Grid" (sanwu bugang, a ritual pacing pattern imitating the Dipper stars) as transmitted by a Daoist master (xuanshi), practitioners may fulfill their aspirations. Those seeking the Dao (Dao) attain immortality; those desiring official positions gain high rank; wealth-seekers obtain riches. Both male and female cultivators may achieve noble status or even ascension to immortality.

Key Concepts Explained:

• Three Officials and Six Principles (sanguan liuji): Refers to three core doctrines (Three Decrees, Three Life-forces, Three Treasures) and six prohibitions
• Practitioner's Visualization: Imagining mysterious Qi (black) as protective armor, primordial Qi (white) as a dwelling, and initial Qi (yellow) as a resting couch

Detailed Visualization Practice:

1. Celestial Qi (black) enters through the crown, circulates through the liver, and exits through the eyes

2. Water Qi (white) enters through the left and right meridians, circulates through the lungs, and exits through the nostrils

3. Earthly Qi (yellow) enters through the feet, circulates through the spleen, and exits through the mouth

Practitioners pray these three Qi types may perpetually safeguard their bodies throughout the year without cessation.

(Note: The "Three-Five Step Grid" refers to a ritual pacing technique in Daoist liturgy; "treading the Dipper" (niedou) denotes walking the Big Dipper constellation pattern; the "Three Officials" represent the celestial bureaucracy of Heaven, Earth, and Water deities.)

This scripture describes the Daoist meditation practice of visualizing deities within the body. It assigns specific divine officials to each anatomical part:

The head houses twenty-seven sovereign spirits governing vital Qi (life energy): the hair is ruled by Lord of Azure Citadel (Qingcheng Jun), the skull by Lord of Three Platforms (Santai Jun), the eyebrows by Lord of Eight Extremities (Baji Jun), the ears by Lord of Clear Discernment (Jueming Jun). The left eye is governed by Lord of Mysterious Radiance (Xuanming Jun), the right eye by Lord of Primordial Radiance (Yuanming Jun), the nose by Lord of Celestial Gateways (Zhou Tian Miaohu Jun), the mouth by Lord of Jade Portal (Lie Yuan Yuhu Jun), the teeth by Eight Kings (Ba Wang Jun), the tongue by Lord of Boundless (Wuji Jun), while the throat hosts Colonel Officer (Xiaowei Jun) and Nine Ministers (Jiu Qing Jun).

Each organ also has its presiding deity: the liver is Lord of Crimson Palace (Jianggong Jun), lungs Lord of Canopy (Huagai Jun), gallbladder Lord of Longevity (Changming Jun), heart Lord of Cinnabar Origin (Dan Yuan Jun). The navel area is governed by Lord Purple-White (Zi Bai Jun), spleen by Lord of Yellow Court (Huangting Jun), stomach by Lord of Great Granary (Tai Cang Jun), large intestine by Lord Nourishing Mother (Shi Mu Jun), small intestine by Lord of Guidance (Daoyin Jun), with left and right kidneys respectively ruled by Lord of Mysterious Wonder (Xuanmiao Jun) and Lord of Mysterious Origin (Xuan Yuan Jun).

Practitioners must visualize these deities permanently residing within the body. Special attention is given to three crucial spirit-embodiments: the Red Infant (Chizi) in the brain governing longevity, the True Person (Zhenren) in the heart commanding myriad spirits, and the Infant (Ying'er) three inches below the navel responsible for life extension. These correspond to three celestial palaces: the Purple Tenuity Palace (Ziwei Gong) in the head, the Cavern Chamber Palace (Dongfang Gong) in the heart, and the Dantian Palace (Dantian Gong) in the lower abdomen. Constant contemplation of these palaces' divine Qi ensures immortality.

Finally, the text correlates the five organs with the Five Phases (Wuxing): liver with Wood, heart with Fire, lungs with Metal, kidneys with Water, and spleen with Earth. The organs are also metaphorically organized as military headquarters: the liver as Left General's Mansion, lungs as Right General's Mansion, heart as Vanguard General's Mansion, kidneys as Rear General's Mansion, navel as Central Cavalry General's Mansion, and head as Supreme General's Mansion.

This scripture elucidates the correspondences between the five internal organs and the Five Phases (Wuxing), five colors, and natural phenomena of heaven and earth, along with the cyclical patterns of generation and restriction among the Five Phases.

The human organs correspond to the Five Phases and are metaphorically named as celestial palaces:

• The spleen corresponds to Earth and is called the Central Yellow Palace of Supreme Simplicity (Zhonghuang Gong Taisu Fu)
• The lungs correspond to Metal and are called the Jade Hall Palace of the Eternal Book (Yutang Gong Shangshu Fu)
• The heart corresponds to Fire and is called the Crimson Hall Palace of Primordial Yang (Jiangtang Gong Yuanyang Fu)
• The liver corresponds to Wood and is called the Clear Breeze Palace of Orchid Terrace (Qingling Gong Lantai Fu)
• The gallbladder corresponds to Wood and is called the Purple Tenuity Palace of Supreme Ultimate (Ziwei Gong Yuanji Fu)
• The kidneys correspond to Water and are called the Dark Pasturage Palace of Great Harmony (Youmu Gong Taihe Fu)

Each organ houses distinct spiritual energies:

• The lungs store the corporeal soul (Po)
• The liver stores the ethereal soul (Hun)
• The heart stores the spirit (Shen)
• The kidneys store essence (Jing)
• The spleen stores willpower (Zhi)

The Five Phases manifest through corresponding systems:

In heaven as the five stars (Jupiter, Mars, Venus, Mercury, Saturn)

On earth as the Five Phases (Metal, Wood, Water, Fire, Earth)

In humans as the five organs (heart, liver, spleen, lungs, kidneys)

In colors as the five hues (blue-green, red, white, black, yellow)

The cyclical transformations of the Five Phases:

• Wood Qi governs germination (spring's burgeoning life)
• Fire Qi governs flourishing (summer's vibrant growth)
• Metal Qi governs harvesting (autumn's withering decline)
• Water Qi governs storage (winter's dormant stillness)

Color mixtures produce intermediate hues:

• Yellow blending with blue-green creates green
• White blending with red creates pink
• Red blending with black creates purple
• Black blending with yellow creates dark blue

The Qi of Five Phases mutually contains and transforms:

• Wood Qi contains Metal Qi (Yi as the consort of Geng)
• Fire Qi contains Water Qi (Ding as the consort of Ren)
• Earth Qi contains Wood Qi (Ji as the consort of Jia)

These transformations follow the principle of "Yang preceding Yin," as seen in natural phenomena like elm trees transforming into mung beans (the Azure Valley of the East) or mulberries transforming into wheat (the Cinnabar Valley of the South), exemplifying the Daoist understanding of Yin-Yang transformation in nature.

This scripture elucidates the mutual generation and restraint relationships among the Five Phases (Wood, Fire, Earth, Metal, Water) in Daoism, and how they influence the five internal organs (heart, liver, spleen, lungs, kidneys) of the human body.

The Five Phases interact like marital partners: Metal (Xin) serves as the wife of Fire (Bing), Fire (Bing) as the wife of Water (Ren), Water (Ren) as the wife of Earth (Wu), Earth (Wu) as the wife of Wood (Jia), while Wood (Jia) in turn becomes the wife of Metal (Geng). This cyclical relationship demonstrates their mutual constraints.

Among them, Wood and Fire belong to Yang (active forces favoring growth), so when Wood penetrates Earth or Fire melts Metal, complete destruction doesn't occur. Conversely, Metal pertains to Yin (receptive forces favoring consolidation), thus when Metal fells Wood or Water extinguishes Fire, it leads to the other's termination.

The five organs correspond to the Five Phases:

• Heart corresponds to Fire
• Liver corresponds to Wood (Wood requires Water to become tranquil, as Wood's wife Jia receives Earth-Qi)
• Lungs correspond to Metal (Metal floats when encountering Water, as Metal's wife Xin receives Fire-Qi)
• Kidneys correspond to Water
• Spleen corresponds to Earth (Earth occupies the central position, where Water's wife Gui regulates Earth-Qi)

The text later mentions certain inauspicious days, such as Hai and Mao days being unfavorable for official affairs (associated with hidden thieves), while Shen and Zi days should be avoided for action (linked to greedy wolves).

The concluding section presents a "Grain Abstinence" elixir formula: combining three liang of white honey, half a jin of white wax, and true cinnabar (Zhu Sha) for refinement. This constitutes the elixir consumed during Daoist Bigu (grain avoidance) practices when abstaining from staple foods.

Interpreting the Cultivation Methods in the Three Caverns Daoist Mountain Practice Manual:

[Elixir Preparation Method]

Melt three portions of beeswax over fire, then add cinnabar (Zhen Dan) and honey to boil. After refining the mixture nine times, form it into pills the size of wutong seeds. Take three pills daily to achieve bodily lightness, abundant Qi and blood, and freedom from hunger for an entire year. The preparation must be conducted in seclusion, avoiding the presence of women.

[Paper Mulberry Longevity Recipe]

In the seventh lunar month, gather two sheng of deep-red paper mulberries (Broussonetia fruit), dry them in the shade, and grind them into powder. Take one fangcunbi (approx. 1 gram) per dose. Prolonged consumption grants spiritual perception, enabling one to see ghosts, deities, and objects hidden underground.

[Cinnabar Ingestion Technique]

Pound and sieve three jin of cinnabar (Dan Sha), then place it in a bronze vessel. Soak it in nine sheng of pure vinegar until it forms a paste, then dry it at high heat. Repeat this process until one jin of cinnabar has absorbed three sheng of vinegar. Sun-dry for thirty days until it turns purple, becomes non-sticky, and can be drawn into threads. Form into sesame-sized pills. Take three pills each morning with well water drawn at dawn (Jinghua Shui).

Preparatory requirements:

• Observe a thirty-day purification fast
• Bathe in Five-Fragrance Decoction

Effects after ingestion:

• Day 1: Expels intestinal parasites
• Day 6: Cures all ailments
• Day 60: Gains supernatural abilities
• Year 1: White hair turns black; lost teeth regenerate
• Year 2: Appearance reverts to that of a fifteen-year-old
• Year 3: Witnesses purple-robed immortals descending with lingzhi mushrooms

[Divine Communion Stages]

After three years of practice, three classes of deities become visible:

1. Upper Deity: Commands all things in creation

2. Longevity Deity: Summons hundreds of spirits

3. Eternal Deity: Possesses the power to traverse the Five Phases and perceive across vast distances

The ultimate achievement is the "Perfected Person" (Zhenren) state: mastering internal vision of the five organs (Daoist Neiguan technique) and attaining a lifespan of 18,000 years. Practitioners must moderate water intake during cultivation. This method enables communication with spirits and free passage between Yin and Yang realms.

(Note: These formulas contain toxic heavy metals like cinnabar. Ancient knowledge of their dangers was limited. Modern readers must not attempt these practices.)

This passage from the Three Caverns Scripture on Mountain Cultivation Practices details Daoist monastic practices involving elixir preparation, breath cultivation (a Daoist respiratory practice), and talismanic rituals. I'll analyze it in several sections:

On Elixir Preparation and Ingestion:

Before compounding medicines, practitioners must observe purification fasts (zhaijie). The optimal preparation period concludes before the summer solstice—delaying beyond this celestial node is prohibited. During elixir consumption, dietary restrictions apply: blood products, alcohol, meat, and raw vegetables are forbidden. These are secret celestial prescriptions; reckless disclosure may bring calamity upon one's descendants.

Foundations of Cultivation:

The essence of practice lies in focused contemplation, talisman wearing (fulu), spirit guardianship (shou shen), and Qi cultivation (lianqi). Those cultivating Qi must first ingest specific talismans for one solar cycle while abstaining from the Five Grains, after which transmission may occur only to virtuous disciples. These talismans must be inscribed with cinnabar.

Breath Cultivation Methods:

At dawn daily, ingest six talismans washed down with wellspring or flowing river water. Practice orientation follows temporal cycles: face east during mao hour (5-7am), southeast during chen hour (7-9am), etc. The period from noon to hai hour (9-11pm) belongs to "dead Qi" and prohibits practice. Suspension also applies during storms, thunder, extreme cold, or darkness—resuming only under clear skies with visible sun. Afternoon practice invites harmful yin energies.

Therapeutic Talisman Applications:

1. Bian Que Emergency Talisman: For sudden syncope, abdominal pain, or lockjaw. Draw with cinnabar in water or on paper to form three pills. If ineffective, repeat thrice. Alternatively, trace directly on chest and abdomen.

2. Master Changsang's Secret Talisman: For heart distress and Qi stagnation. Using cinnabar, inscribe three talismans on white paper, each immersed in salted water. Consume left to right sequentially.

3. Abdominal Pain Talisman: For acute abdominal distension. Paint large cinnabar sigils directly on the affected area or administer orally.

4. Ghost-Quelling Talisman: For sudden heart pain. Inscribe two cinnabar talismans on white paper—first ingest the upper design, proceeding to the lower if pain persists. Effective even for freshly deceased with residual chest warmth. For locked jaws, insert talisman between parted teeth.

These practices exemplify the intricate integration of temporal cycles, spatial orientations, and ritual materials in classical Daoist healing arts, offering crucial insights into the tradition's medical and longevity techniques.

This scripture primarily describes two Daoist cultivation methods: the first being the talismanic healing techniques transmitted by Celestial Master Zhang (Tianshi), and the second being the "Path of Racing with the Sun" taught by Great Purity Perfected Being (Dasu Zhenren) to Lord Pei.

Regarding talismanic practice:

Celestial Master Zhang transmitted an emergency healing method involving rolling up a talisman (fulu) inside a scallion leaf, inserting it deep into the nostrils, and swallowing it with water. When inscribing talismans, one must maintain purity, face the moon, and hold one's breath while writing. The procedure requires first outlining the border with blue-black ink before inscribing the sacred characters with cinnabar. For treating demonic illnesses, the ink should be prepared by grinding tiger bone and pearls together.

Concerning the "Path of Racing with the Sun" cultivation:

Great Purity Perfected Being instructed Lord Pei to practice at sunrise: first close the eyes and hold the breath ten times, then swallow sunlight ten times while visualizing the solar radiance entering the mouth. Next, sequentially visualize the Five Thearchs (Wudi) - the Green Emperor (Qingdi) of the East, Red Emperor (Chidi) of the South, White Emperor (Baidi) of the West, Black Emperor (Heidi) of the North, and Yellow Emperor (Huangdi) of the Center - emerging from sunlight and surrounding the practitioner. Continue by visualizing riding a nine-dragon cloud chariot together with the Five Thearchs, flying toward the sun.

Lord Pei practiced in secluded mountains: in the first year he glimpsed indistinct forms, in the second year the Five Thearchs manifested clearly, by the third year he could converse with them, and in the fifth year he could ride the flying dragon chariot with the Five Thearchs to visit immortal palaces on the sun, receiving celestial scriptures (xianzhang) and talismans (fulu), and consuming elixirs. This constitutes the so-called "Path of Racing with the Sun." The scripture further mentions that the sun itself contains Five Thearchs, and those seeking immortality must practice sun visualization (cunxiang) of the Solar Lord (Rijun), riding vermilion phoenix cloud chariots eastward to wander immortal realms.

(Note: The Five Thearchs represent the five directional sovereigns in Daoism corresponding to east, south, west, north and center. "Cun" is a Daoist technical term referring to focused visualization. The "Path of Racing with the Sun" is an immortality cultivation method through solar contemplation.)

This passage describes a meditation practice from the Shangqing (Highest Clarity) tradition of Daoism—the "Path of Moon Ascension." Practitioners would retreat to mountains, using specific visualization and breathing techniques to commune with lunar deities.

The practice involves:

At dawn and dusk each day, facing the moon while holding the breath nine times, then visualizing moonlight entering the mouth to be swallowed. Next, one sequentially visualizes the Five Imperial Consorts (of the Green, Red, White, Black, and Yellow Emperors) emerging from moonlight to position themselves: left side, right side, behind, above the left hand, and above the right hand respectively.

After manifesting all five consorts, the practitioner visualizes a flowing numinous chariot drawn by ten dragons emerging from moonlight. The consorts board this celestial vehicle to ascend toward the moon—this was the method used by Practitioner Pei during mountain retreats.

Progress manifests gradually:

First year: faint visions appear

Second year: the consorts manifest within moon halos, conversing and laughing nearby

Fifth year: one ascends with the consorts aboard the dragon chariot westward to immortal realms—the Six Peaks Gate, Eightfold Summit, Harmony Dawn Palace, Eight Vistas City—reaching the Seven Numinous Terrace to sit in the Great Harmony Hall, receiving celestial scriptures (Jing) and talismans (Fulu) while drinking divine elixirs.

The text further reveals:

The moon houses the Five Imperial Consorts, while the sun contains the Solar Lord's Consort (collectively called Sun-Moon Lords). According to the mid-section of the Supreme Hidden Scripture, ascension requires visualizing the Lunar Consort riding ten flying dragons aboard the flowing numinous chariot westward to Six Peaks Mountain, entering the Imperial Lord's hall.

Practitioner Pei concludes:

By day visualize the Five Solar Emperors; by night the Five Lunar Consorts. After five years, solar and lunar essences converge, enabling joint flights through the Great Mysterious paradise. Beginners may see the Five Directional Deities manifesting with celestial texts and lingzhi mushrooms, while adepts soar through the pure void with the Sun-Moon Emperors and their consorts.

(Note: This scripture reflects Daoist cultivation through deity visualization, embodying the tradition's "cosmic-human unity" philosophy.)

This scripture elucidates the methods and rituals for Daoist cultivation in mountain retreats, comprising two essential aspects:

The internal cultivation method involves practitioners meditating in secluded chambers. Rather than physically observing celestial bodies, they visualize the Five Planets (representing the Five Phases: Metal, Wood, Water, Fire, Earth) circulating within their bodies. The key lies in single-minded contemplation of profound Daoist principles (jing si xuan li), through which authentic spiritual energy (zhen ling) will naturally descend. Even those with aged appearances and graying hair can experience instantaneous rejuvenation through sincere practice. The text emphasizes that age presents no obstacle to cultivation—what matters is unwavering devotion.

The external ritual preparation requires a petition scroll measuring one chi two cun (approximately 40 cm), inscribed with vermilion ink containing one's birthplace and name, expressing aspirations for longevity and ascension to immortality. This petition addresses the Five Sacred Peaks' mountain deities, the Three Officials (Heavenly, Earthly, and Water Officials), and the Nine Infernal Courts, seeking absolution from karmic transgressions. After completing the scroll, one must bind it with blue silk threads and a pair of golden rings (substitutable with straw sandals, anciently called "congrong beads"). Facing north, the practitioner performs ceremonial bows, burns the petition on a stone until reduced to ashes, then conceals the rings in rock crevices before departing without looking back. The scripture sternly warns that stealing others' golden rings invites calamity rather than benefit.

The text assures that sincere practitioners will have their names recorded in the celestial registers, with the Five Directional Heavenly Emperors and underworld officials assisting in karmic purification. When gathering medicinal herbs in mountains, Jade Maidens and immortals provide invisible protection, warding off threats from wild beasts and venomous creatures, while celestial beings actively support the cultivator's spiritual aspirations.

(Note: The "Three Officials and Nine Courts" refer to the Daoist underworld pantheon. The "Five Planets" symbolize Five Phase energies in traditional astronomy. "Visualization" (cun xiang) constitutes a vital Daoist practice for activating internal energies through focused intention.)

Interpretation of the "Liturgical Manual for Mountain-Dwelling Daoists of the Three Caverns":

On Practitioners' Taboos and Precautions:

Cultivation of Mind and Nature:

• When practitioners harbor no evil thoughts, ghosts and demons dare not test them. Following this principle ensures smooth spiritual progress.
• Daoists unfamiliar with these methods risk illness when entering mountains, often suffering spirit harassment; in secular life they face frequent ailments and obstacles. Only by mastering these techniques can one attain immortality.

Daily Practice Guidelines:

1. Aspiring cultivators must bathe regularly (Daoism considers ablutions essential for attracting spiritual Qi), or deities will not descend.

2. Maintain verbal restraint during practice - excessive speech harms the "Three Offices" (either referring to major organs or the Heaven-Earth-Water triad of deities).

3. Never disclose esoteric methods - revelation shortens lifespan ("reducing one lifespan unit").

4. Always burn incense left and right before meditation.

5. Practice requires solitary retreat - avoid mixing with others.

6. Never lend personal garments to prevent contamination by malign Qi.

Dietary and Medicinal Prohibitions:

• When taking mica powder, abstain from sex and meat - otherwise joint abscesses may develop.
• Jade ingestion requires realgar accompaniment - long-term use without it causes internal heat requiring water cooling (never boiling water).
• Jade consumption prohibits sex, pungent vegetables (garlic, etc.), and meat.
• Medication periods forbid pork (worsens conditions).
• Ideally consume sesame for one year before mica ingestion.
• Mineral medicines like realgar demand strict vegetarianism - meat may cause paralysis.
• Post-elixir intake avoids filthy places and meat.
• Specific herb-food conflicts: Solomon's seal vs plums, atractylodes vs peaches, rehmannia vs fatty meat, asparagus root vs carp.

Mountain Retreat Precautions:

• Enter mountains only after 100 days of purified mind - otherwise risk fright encounters with tigers/wolves.
• Avoid hearing dog barks during mountain meditation.

(Note: "Blood food" denotes meat; "five pungents" refers to five spicy vegetables like onions/garlic; "Three Offices" may indicate upper/middle/lower Dantian or the Heaven-Earth-Water deity triad)

This scripture primarily details the precautions and specific methods for Daoist practitioners entering mountains to gather medicinal herbs and refine elixirs:

Regarding mountain herb gathering:

• When collecting the Eight Minerals (ba shi), one should lead a white dog and carry a white chicken to locate the medicinal stones
• Gathering lingzhi mushrooms must be done on cloudy days without sunlight
• Prepare one dou (ancient measurement) of white salt, and understand the medicinal measurement units: two dou equal one daogui, two daogui make one cuo, and two cuo constitute one fangcunbi (ancient medicinal measurement)
• For powdered medicine consumption, one cunbi equals about ten pills the size of wutong seeds

Elixir refinement methods:

• Mix five jin of cinnabar with three jin of mercury, place under the eastern eaves for one hundred days
• Combine with Yu Steps (Daoist ritual footsteps) and breathing techniques to gather medicinal Qi
• Steam three jin of mica powder for a full day and night, add one sheng of white honey, then seal with wax
• Submerge in a well on Beginning of Spring day, retrieve at Autumn Equinox - the medicine will appear mercury-like

Medication effects:

• Take one cunbi dose, three times in seven days while observing purification rituals
• After consumption, one can ride clouds and mist, attended by jade attendants (immortal youths)
• Must avoid funerals, women, chickens and dogs as impure objects

Important dates:

• Specific monthly dates mark the Opening of Heaven's Storehouse days (celestial warehouse openings), ideal for mountain herb gathering
• Monthly earthly branch days (e.g., first month's zi day) indicate Earth Storehouse openings, suitable for extended mountain stays

Additional precautions:

• On the six Ding days (Daoist auspicious days), bathe with five fragrances to maintain purity
• Emphasizes the crucial importance of purification rituals, noting these methods have ancient origins for communicating with spirits
• States all cultivation materials must be reported to the Great Unity deity (Taiyi), with firewood collected only from blessed lands

These contents reflect the concrete operations and mystical aspects of Daoist alchemy, highlighting the importance of selecting auspicious days and observing taboos. The text preserves early Chinese medicinal measurements while demonstrating the integration of ritual practices with material techniques in Daoist cultivation.

The Scripture on Mountain Cultivation for Priests of the Three Caverns (Sandao Daoshi Jushan Xiulian Ke) contains two main sections: methods for achieving immortality through cultivation, and prescriptions for expelling intestinal parasites.

On cultivation practices:

When cultivation reaches advanced stages, practitioners may gain the supernatural ability of clairvoyance (qianliyan) on the Liuding days (auspicious dates in Daoist tradition). After five years of sustained practice, one attains the state of "moving unimpeded between realms" — becoming impervious to drowning in water or burning in fire, while gaining the power to ride clouds and travel a thousand miles daily. Such cultivation is essential for attaining longevity.

On parasite-expelling prescriptions:

Several secret formulas are recorded, primarily using these ingredients:

1. Cornus root with rice wine: Take one bundle of east-facing cornus officinalis roots (zhuyu), trim both ends, and ferment with one dou (peck) of rice to make wine. Strain and consume on an empty stomach; parasites will be expelled with stool.

2. Cornus root with hemp seeds: Combine one-foot-long cornus roots with eight sheng of hemp seeds (mazi), soak overnight in eight sheng of "mystic water" (xuan shui — Daoist term for morning dew or ritually collected water), then strain and consume entirely while fasting.

3. Simple cornus formula: Crush and strain one sheng of cornus, soak overnight in two dou of mystic water, and consume one sheng while fasting.

4. Ulmus powder with hemp juice: Mix powdered ulmus macrocarpa (wuyi) with hemp seed juice for oral administration.

5. Compound pill formula: Lightly roast four portions each of cypress seeds (baizi), fermented beans (douchi), peach kernels (taoren), and croton seeds (badou), then pulverize and mix with honey to form pills. Dosage varies by age.

6. Mulberry bark decoction: Boil one jin of mulberry root-bark (sangbaipi) in mystic water until reduced to three sheng, consuming in two doses.

A special mention is made of the Huainan Wang (Prince of Huainan) secret formula: Mix realgar powder (xionghuang) with "primordial white" (hundun bai, likely a special mineral) to form soybean-sized pills. Taking three pills purportedly grants clairvoyance.

Final notes on auspicious mountain-entry times:

• Liugui days mark the celestial treasury's auspicious hours
• Liuji days signify the earth portal's favorable moments
• The heavenly core's (tianxin) propitious hours include: Jisi, Jimao, Jichou, Jihai, Jiyou, and Jiwei time periods

Entering mountains for immortal-seeking is most effective during these special temporal nodes, significantly enhancing one's path to Dao-realization.

The Scripture on Mountain Cultivation from the Three Caverns (Sandong) primarily details practical methods and precautions for Daoist priests entering mountains for spiritual practice:

When entering the mountains, one must select an auspicious day—preferably the Jiazi day or days marked as "Opening" or "Removing" in the traditional calendar. Before entering, prepare five-colored silk fabrics (each five cun long) and place them atop a large rock to ensure smooth progress in one's endeavors.

Avoid entering during inauspicious periods marked by "Three Geng," "Three Xin," or "Three Ren" combinations. For instance, entering a western (Geng-associated) direction during a Geng day at Geng hour constitutes "Three Geng," with similar principles applying to Xin and Ren days.

Snake prevention method: Upon reaching the mountain base, first regulate your Qi (vital energy through Daoist breathing techniques). Grasp a handful of grass from your left side with your left hand, then after circulating Qi, place the grass on the path and weigh it down with a stone. Walk forward without looking back. For group entry, each member must perform this Qi circulation successively.

When encountering snakes, visualize them transforming into ropes; when facing tigers, imagine them turning to stone.

Protection method for Zhenren (Perfected Persons): Hold a knife in your left hand while forming the "firm grasp" mudra (a Daoist hand seal) with your right. After thirty-eight regulated breaths, one becomes fearless.

Remedy for abdominal pain caused by gu poison: Take 2.7 qian of Qin swallow droppings (a specific bird species) and ingest with water to expel the venomous creatures from the body.

These instructions reflect the practical wisdom and ritual traditions of ancient Daoist mountain cultivation, encompassing date selection, self-protection, and healing methods—concrete techniques passed down through generations.