《峴泉集》Vol. 7

In the primordial emptiness and stillness of the cosmos, the mysterious principles were profoundly subtle, transcending the limits of language and thought. There was neither sound nor scent, neither form nor name—only the undifferentiated primal chaos where even light had yet to emerge. This state defied description in words or comprehension through intellect.

It was only during the Chiming era (the Daoist cosmological epoch of creation) that heaven and earth separated and the myriad beings took form. The Qi of the Great Dao (Daode) condensed into cloud-script talismans (yunzhuan, a distinctive Daoist symbolic writing), evolving into sacred texts (lingwen). From then on, cosmic order was established, and the Five True Scriptures (important Daoist classics) spread throughout the world. These divine writings maintained the operation of the universe, warded off calamities, and endured as long as heaven and earth. The essence of the teachings transmitted by saints and sages through the ages remained the same—all originating from the scene where the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the highest Daoist deity) expounded the scriptures within a space as small as a millet grain.

The teachings of Yuanshi Tianzun were first transmitted to the Dao Lord of Jade Dawn (Yuchen Daojun, a high-ranking deity), marking the beginning of the Kaihuang era (a Daoist cosmological period). Later, the Great Vehicle teachings of Lingbao were transmitted, including the ten scriptures recorded by the Flying Celestial Beings of the Purple Tenuity Palace. These texts were fundamentally the Primordial Lingbao Red Script Jade Chapters (a key Daoist scripture) of Yuanshi Tianzun—mysterious writings of the chaotic void that had been refined in the Cavern Yang Pavilion and tempered in the Flowing Fire Courtyard. They formed the foundation of Lingbao teachings, naturally generated truth-scriptures possessing divine efficacy to create heaven and earth, instruct deities, guard the Five Sacred Mountains, and bring peace to nations.

By the Han dynasty, the Most High Lord Lao (Taishang Laojun, a venerated Daoist deity) expounded the Jade Bureau Sacred Texts (important scriptures), and Celestial Master Zhang Daoling was born in response to this cosmic opportunity. On the fifteenth day of the first lunar month during the Shanghuang era's first year, Taishang Laojun established the Upper Eight Administrative Districts (shangba zhi, Daoist organizational divisions); on the fifteenth day of the seventh month, the Middle Eight Districts; and on the fifteenth day of the tenth month, the Lower Eight Districts. Then, on the night of the fifteenth day of the first lunar month in the second year of Han'an, the Mysterious Primordial Dao Lord of the Golden Portal (a high-ranking deity) descended to Crane Cry Mountain in Sichuan, bestowing upon Celestial Master Zhang the Orthodox Unity Covenant Authority Secret Registers (Zhengyi Mengwei Dugong Xiulian Yansheng Feihua Mulu, important talismans) and the Scripture of Methods for the Back of the Elbow (a cultivation manual). That same year on the fifteenth day of the seventh month, twenty-four districts were established corresponding to the twenty-four solar terms, and on the fifteenth day of the tenth month, four additional districts were added to match the twenty-eight lunar mansions. Each district had twenty-four official positions divided between male and female officers, with all appointees required to follow liturgical regulations (keyi).

This passage discusses the origins and doctrinal core of the Zhengyi (Orthodox Unity) tradition, a Daoist school renowned for its Fulu (talismans and registers) rituals. The Supreme Dao Lord (the highest deity in Daoism) once established twenty-four dioceses in Shu (modern Sichuan), corresponding to the underworld administrative divisions of the twenty-eight lunar mansions. At the Purple Sun Southern Palace and Jade Palace Orthodox Unity Inner Hall, he transmitted the "Secret Registers of Orthodox Unity Covenant Authority and Capital Merit," which contained esoteric methods including the ritual pacing of the stars (a Daoist ceremonial footwork technique) and the Three Steps Nine Traces cultivation method.

The Dao Lord revealed to Celestial Master Zhang Daoling that the essence of Orthodox Unity Dao originated from the Primordial Qi before the separation of chaos. As times changed and human hearts became corrupted, evil Qi began afflicting the people, causing widespread calamities. Therefore, the Covenant Authority Secret Registers were bestowed—using external Fulu to restrain evil spirits while internally cultivating pure, undifferentiated Qi. This is the meaning behind the name "Orthodox Unity" (Zhengyi): maintaining the pure, unadulterated Dao of primordial origins. This method serves as the foundation for all other Daoist techniques, including scriptures from the Shangqing (Highest Clarity) and Lingbao (Numinous Treasure) traditions.

Celestial Master Zhang later instructed Master Wang (possibly referring to Wang Chang) that the universe originally existed as undifferentiated Primordial Qi, which divided into the Three Primordials of heaven, earth, and humanity, then further evolved into the Five Phases. The Orthodox Unity method governs all creation by harmonizing these Three Primordials and Five Qi energies. Practicing this method brings peace to the Three Realms, orderly arrangement to the Five Phases, natural seasonal harmony, and protection for common people from war and disease.

Celestial Master Zhang initially cultivated at Mount Song before traveling through famous mountains and rivers of the eastern Yangtze region, eventually entering Shu to subdue demons. He divided the underworld into twenty-four blessed lands, subduing twenty-four demon commanders to serve as underworld officials, thereby establishing a complete Daoist administrative system. These accounts embody Zhengyi's core teaching of saving humanity through both Fulu rituals and internal cultivation practices.

The Mysterious Origin Dao Lord (a revered deity in Daoism) once again transmitted the teachings of the Orthodox Unity Covenant Authority (Zhengyi mengwei zhi dao, the core doctrine of the Zhengyi school) and the twenty-four grades of longevity-enhancing celestial arts. This True Lord was honored as the Zhengyi Perfected Being of the Supreme Mysterious Capital, inheriting the sacred status as successor to the Mysterious Origin Sage. Appointed as the Great Master of the Mysterious Center and ordained as the ruler of the Supreme Mysterious Capital's Zhengyi Balanced Qi Palace, he subsequently pacified and subdued all demons of the Six Heavens (referring to the six realms of desire, form, etc.). Upon completing his cultivation, the Three Pure Heavens (Sanqing) descended an edict, granting him daylight ascension to join the ranks of the Nine Purity celestial immortals (the highest heavenly realm).

The Zhengyi school's twenty-four secret talismanic registers (Fulu, Daoist documents for summoning deities and dispatching generals) all possess the power to subdue evil spirits, uphold orthodox teachings, and widely disseminate transformative blessings for the benefit of common people. These talismans can mobilize the numinous energy of the Twenty-Eight Lunar Mansions and cultivate the transformational principles of the twenty-four solar terms. Wearing these ritual seals enables one to command the celestial officers who govern heaven-and-earth qi. When merit is perfected, the Three Officials (Heavenly, Earthly, and Water Officials) will recommend the cultivator's name for immortal registry. Through liberation from the corpse (shijie, a Daoist method of transcendence), one transforms into a Perfected Being (Zhenren), with seven generations of ancestors elevated to blessed realms.

Thus, the scriptural and talismanic transmissions from the Three Caverns (Dongzhen, Dongxuan, Dongshen) and Four Supplements (Great Mystery, Great Peace, Great Clarity, and Orthodox Unity) are both profound and far-reaching in their universal salvation. Above, they safeguard the nation's enduring peace; below, they benefit both the living and deceased—bringing celebration throughout creation. The Jade Dawn Zhengyi Secret Canon preserved in the Purple Sun Inner Palace expounds these subtle mysteries with verifiable foundations. Transmitted through forty-three generations, this dharma lineage continues through the efforts of successive sages and Perfected Ones.

On this Upper Prime Festival (Shangyuanjie, the 15th of the first lunar month when the Heavenly Official bestows blessings), as the Heavenly Official examines the registers, the chief disciple [Name] of the central altar reverently offers gold, silver, and tokens, praying for the descent of mysterious grace. Practitioners from all directions gather at the ancestral altar; the hall overflows with noble companions of the dharma gate. Amidst scripture lectures, the purified assembly cleanses body and mind, yearning to hear the supreme Daoist teachings. The classics state: The state of empty non-being and natural spontaneity is the origin of the Dao. The undivided True One's nature is crystal clear—perfectly luminous and self-sufficient, free from all attachments and worldly defilements. Genuine cultivation is the learning of no-learning and the practice of no-practice: the awakened mind neither clings nor lingers, transcending life and death to attain true enlightenment.

Internal cultivation involves the Golden Elixir (Jinye huandan, Neidan alchemy) and the union of Three and Five (harmonizing Jing, Qi, and Shen). External practice manifests through the Tenfold Salvation rites of the Numinous Treasure (Lingbao) and the wondrous methods of the True One. When expressed as Purple Pivot Soaring Brahma texts and Red Script Numinous Charts, these save both celestial and earthly beings with immeasurable merit. Thus, the Supreme Lord's (Taishang) numerous classic talismans fully reveal their numinous efficacy here. By comprehending the pivot of creation, one transforms the self into unity with the Dao.

This scripture expounds the fundamental principles of Daoist cultivation and the philosophy of benefiting the world and delivering sentient beings.

The movement of all things in heaven and earth follows its own natural order, just as the sun and moon cycle and thunder arises spontaneously. Whether one is wise or foolish, the key lies in introspection and returning to the original state of pure unity (referring to the Daoist practice of "guarding the One"). Maintaining this state of purity, free from distractions, allows one to achieve the realm of "returning to simplicity and preserving one's true nature"—this is the fundamental path of cultivating the Dao (the Way).

Though the myriad things differ vastly, they all originate from the same root ("all multiplicity stems from a single source") and do not conflict with the natural order of heaven and earth. Emptiness, stillness, and non-action (Wuwei), along with tranquility and solitude (referring to the serene state in Daoist practice), are the essential principles of our cultivation. Applying this principle to self-cultivation, family harmony, governance, and world peace is universally fitting, both for people and heaven. Those sacred scriptures that resonate with heaven and earth ("true texts and spiritual records") can indeed dispel calamities and bring auspicious blessings.

When performing the Lingbao Refinement and Deliverance rituals (Daoist rites for liberating the souls of the deceased), the boundless grace of the Supreme Dao Ancestor (the highest deity in Daoism) is inexhaustible. All celestial deities bear witness to these rites, and beings of the six realms and the Four Sages (possibly referring to four types of enlightened beings) can hear them. By propagating these teachings, it is hoped that all virtuous and sincere individuals may comprehend the profound truth, attain longevity and well-being, and enable the lingering souls in the underworld to be liberated.

The Lingbao scriptures (important Daoist classics) possess supreme power—they can bless the nation with enduring peace and deliver souls from suffering. These scriptures uphold solemn precepts, and their divine efficacy is beyond comprehension. Those souls who have strayed from the true Dao (the Way) and willingly endure the cycle of rebirth must first hear the essential teachings (referring to Daoist doctrine), awaken their true nature, and suddenly realize the truth, swiftly departing the path of darkness.

Tracing back to the beginning of the universe, before the formless Wuji (the state of undifferentiated chaos before creation), all was without shape or appearance. Later, the primordial chaos divided, Yin and Yang separated, heaven and earth formed, and the myriad things flourished. Humans stand alongside heaven and earth as the Three Powers (heaven, earth, and humanity), while the transformations of Yin and Yang give rise to the Five Phases (Wood, Fire, Earth, Metal, Water), and the two energies (Yin and Yang) circulate everywhere. All things are born together with heaven and earth, each endowed with the same primordial Qi (vital energy) that gives them form. Once form is established, innate nature manifests—this is the natural expression of heavenly mandate.

Just as the Three Lights (sun, moon, and stars) illuminate, the Five Sacred Peaks tower, the mysteries of thunder unfold, and the nourishing dew falls, all things, whether great or small, possess complete spiritual nature. Not a single thing lacks the characteristics of Taiji (the Supreme Ultimate). Establishing religious teachings to universally deliver sentient beings is based on this principle. Thus, the Dao of heaven and earth is "the oneness of all things": Confucianism calls it benevolence and righteousness, the Buddha (Shakyamuni) calls it perfect enlightenment, and Zhuangzi (the Daoist master)... (the original text is interrupted here).

This scripture explores the path of human delusion and awakening. The essential meaning states:

All phenomena in the world appear vastly different, yet fundamentally originate from the same source. Unfortunately, humans become trapped by physical forms, entangled in the cycles of birth, death, and transformation. Once consciousness of life arises, endless desires emerge—what the eyes see, ears hear, and mind conceives all become clouded by craving. Our original nature becomes distorted by emotions, the tranquil mind transforms into burning thoughts, these thoughts accumulate into worries, and solidified worries form attachments.

The seven emotions (joy, anger, sorrow, thought, grief, fear, shock) and six desires (sensory cravings of eyes, ears, nose, tongue, body, and mind), the five aggregates (form, sensation, perception, mental formations, consciousness), and the three poisons (greed, hatred, delusion)—these afflictions trap people in cycles of love, hatred, and karmic retribution. Mistakenly treating foes as kin and turning kin into foes, humans become entangled in mutual vengeance. These predicaments all stem from the mind fluctuating with external circumstances—a single deluded thought can initiate countless kalpas of suffering.

Even insentient plants and stones can be transformed by spiritual influence, yet human spirituality sinks into the sea of suffering due to a single mistaken thought. The karmic rewards of heaven and hell are all self-created, yet people fail to realize the material world composed of the four elements (earth, water, fire, wind) is fundamentally illusory—all sights and sounds are like flowers reflected in empty space.

Since ancient times, our innate luminous awareness has been obscured, causing sentient beings to suffer through the long night of the Nine Darknesses (symbolizing samsara). Therefore, the compassionate Lord Lao (the supreme Daoist deity) widely opened the gates of skillful means, employing various methods to guide beings—helping them abandon falsehood, return to their true nature, and ultimately realize supreme Dao-fruit (the highest enlightenment).

The text concludes by describing how the Celestial Worthy of Primordial Beginning (one of the highest Daoist deities) suspended a precious pearl in the Heaven of Beginning Blue to assemble immortals for scriptural teachings, transmitting the Three Treasures of Numinous Treasure scriptures to the Daoist Lord of Jade Tenuity and Numinous Treasure (an important Daoist divinity).

This scripture expounds the essential Daoist methods for liberating souls from purgatory and dispelling calamities. The Five Directional Sovereigns (Five Ancient Sovereigns) and the Perfected Being of Wondrous Practice commanded the True King of Jade Purity to open the Vermilion Mansion of Fire and issue talismans to break open hell realms. The Great Sovereign of Azure Radiance opened the Left Azure Mansion to distribute the Nine Dragons Talismans, while Elder Han Jun opened the Right Vermilion Mansion to issue soul-liberation talismans. Three assisting Perfected Beings simultaneously opened the Yellow Register Court to distribute authentic Yellow Register talismans.

In ancient times, three primordial patriarchs developed profound scriptures for soul liberation through the Millet Pearl Scripture method—esoteric techniques capable of redeeming souls and universally saving sentient beings. The Celestial Worthy of Numinous Treasure transmitted these methods first to the Great Pure Celestial Worthy of Dao and De (Daode Tianzun), then successively to three Perfected Beings: the Limitless Divine Duke of the Great Canopy, Yu Luoqiao, and Zhen Dingguang. Later, three Perfected Beings—Xu, Ge, and Zheng—further propagated these teachings. This lineage also preserved the arcane "Jade Character Hidden Texts of the Ten Flying Heaven Sections," which eventually passed to the Celestial Master Zhang (the founding Celestial Master) who inherited the Orthodox Unity (Zhengyi) tradition from the Most High Lord Lao in the Han dynasty.

These scriptures and talismanic formulas originated during the primordial kalpa of Dragon Han (a cosmological era in Daoist thought), personally inscribed by the Celestial Sovereign of Primordial Truth (a Daoist deity), containing cavern-chapter numinous talismans. Their power extends upward to preserve cosmic cycles and dispel calamities, downward to liberate souls and enlighten the living. By announcing to the Three Realms, the Limitless Divine Land, and the Northern Capital's Spring Quarters (referring to the underworld), they eradicate sins, sever evil roots, obtain demon kings' recommendations and earth deities' escort—enabling souls to escape purgatory and attain liberation.

The scripture emphasizes these profound methods were originally concealed in the Celestial Archives (heavenly treasury), transmitted only once every forty thousand kalpas. Only those who cultivated virtuous roots through countless lifetimes and consistently performed good deeds could encounter them. The essence of Numinous Treasure methods lies in saving beings, while the merit of salvation finds perfect expression through Numinous Treasure scriptures. As immortal masters proclaimed: "Numinous Treasure is the Golden Elixir (Jindan), the Golden Elixir is Numinous Treasure" (indicating the fundamental unity between internal alchemy cultivation and external salvation methods). Without the mutual generation of metal and wood (Five Phase theory) or the harmonious interaction of water and fire, practitioners cannot achieve the dual cultivation of nature and life (Xingming Shuangxiu) or return to primordial origins.

Cultivators must establish the cauldron-vessel of Qian-Kun (symbolizing the foundation of bodily cultivation), refine the medicinal substances of Kan-Li (representing yin and yang qi), capture the essences of sun and moon (the two luminaries), harmonize the dragon-tiger energies (symbolizing yin and yang qi), and gather the primal True Unity qi as their foundation while comprehending yin-yang's operational laws. In balancing movement and stillness, they must follow the yang-nine (active practice) and yin-six (quiescent practice) principles, regulating their cultivation fire through the sixty-four hexagrams' cyclical patterns.

This scripture elucidates the core principles of Daoist Neidan (internal alchemy) cultivation. It employs the hexagrams of the Yijing (Book of Changes) and the theory of the Five Phases (Wood, Fire, Earth, Metal, Water) to explain the alchemical process: the 384 lines (yao) of the human body (corresponding to the lines of the 64 hexagrams in the Yijing) symbolize the rhythmic fluctuations of Yin and Yang, with the key lying in mastering the profound mechanism of reversing and transforming their ascending and descending movements.

The practitioner must extract true mercury (symbolizing primordial Qi) from the maternal matrix (referred to as "cinnabar" in lead-mercury alchemy). Though this process can be described in countless words, the slightest deviation will lead to failure. The essential method involves "uniting the three and five" (referring to the return of the Five Phases to their origin). By activating the "Crescent Moon Furnace" (another name for the Dantian) and circulating along the "Yellow Path" (the Governing and Conception Vessels), one gathers the Metal Qi from the West and the Water essence from the North during the celestial cycle, subdues the Wood nature of the East and the Fire nature of the South, and ultimately unifies the Five Phases within the central Earth of the spleen.

When the Yin and Yang energies converge on the Yellow Path, and the Three Treasures (Jing, Qi, and Shen) fuse within the Dantian (the primordial palace), one attains the state where Yin is entirely stripped away and Yang remains pure and complete, achieving a transcendent transformation of body and spirit. This mirrors the ancient practices of the Supreme Primordial Sovereign, who cultivated the "Way of Nine and Five" (the Yang numbers of the Qian hexagram), and the Five Thunder Lords, who practiced the "Way of Three in One" (the unity of Jing, Qi, and Shen)—all based on the cosmic principles revealed in the Hetu and Luoshu diagrams. The term "Lingbao" (Numinous Treasure) precisely describes this state: spirit condensed into numinosity, and Qi gathered into treasure.

The specific method involves collecting the primordial Qi of chaos and refining the essences of the sun and moon. By mobilizing the fire of true Yang to subdue the radiance of supreme Yin, the lunar essence (Earth of Wu) within the Kan trigram (Water) merges with the solar light (Earth of Ji) within the Li trigram (Fire), causing the Five Qi to return to their origin and circulate through the celestial cycles. This transforms formless Jing and Qi into the tangible Golden Elixir, elevating the soul to the Vermilion Palace (a Daoist paradise where souls are refined and liberated). Here, the departed soul undergoes refinement and rebirth, ultimately returning to the source of the Taiji (Supreme Ultimate).

Those who attain the Dao use this method not only for self-cultivation but also to liberate others. At its core, it employs the true Yang of heaven and earth to awaken and transcend Yin souls. Thus, "Lingbao" is another name for the Golden Elixir. The scripture concludes with an admonition: all beings are inherently pure, yet they fall into the cycle of rebirth due to attachment to illusions. If one awakens to the Dao of True Oneness (primordial Qi), they realize that life and death are ultimately illusory. Whether wise or foolish, rich or poor, all must sweep away delusions and awaken in time.

Those bound by poverty and lowly status constantly cling to external attachments in their hearts, creating all kinds of karmic obstacles—how could they possibly escape the suffering of samsara? Therefore, the accomplished masters of ancient times taught us to let go of everything, to become like cold ashes, extinguished flames, withered trees, and unyielding stones—all to pacify this clinging mind. Only then can we see through all illusions and remain unperturbed by worldly matters.

Life has no true beginning, and death is not an end. That luminous and wondrous original nature has existed eternally from ancient times until now. It is only because people take desire as their foundation and accumulate deluded thoughts that form karmic force that they endure the cycles of birth and death, the retributions of cause and effect, suffering endlessly through countless lifetimes, trapped in an unceasing cycle without realizing it.

To all of you present who practice the liberation of the deceased, I speak the Dharma beyond words—you must listen beyond thought. In this wordless state, awaken suddenly and ultimately avoid falling into the myriad conditions, transcending all illusions. In this way, the three karmas (body, speech, and mind) and the six senses (eyes, ears, nose, tongue, body, and consciousness) are instantly purified. When the light turns inward, you suddenly realize that all past suffering and bondage were never truly real. At this very moment, directly recognize: there was never birth, and there is no death now. Not even bondage can be found—how much less those chaotic thoughts of existence and non-existence?

Do not mistakenly believe that this mind-nature exists only while alive and vanishes after death. No matter how many kalpas you endure or how many bodies you change, your original nature remains perfectly intact—it is only you who remain unaware. If you can realize your true nature and observe that pure, luminous mind—clear and undimmed, neither falling into speech and action nor clinging to the boundaries of existence and non-existence—it is like a mirror cleansed of dust or the moon reflected in stilled waters. This non-attached emptiness, this thoughtless right mindfulness, is unobstructed in every moment—just as a thousand rivers reflect a thousand moons, and the boundless sky remains unclouded.

If you do not break these mental fetters, you will remain trapped in old patterns. You must take responsibility in this very moment—do not miss it when it is right before you. Countless cultivation methods and immeasurably profound truths must be realized now. From this point, not a single thought arises, all conditions fall silent, and even sins as numerous as grains of sand are wiped away. This original face is the true root of the immortal Dao (the Way)—how could it ever be bound by the torments of hell or the suffering of samsara?

In the end, all illusions are utterly empty—only the one true nature is revealed. That formless vastness is your true face. Upon hearing this Dharma, all of you awaken instantly, recognizing your original true nature and severing the path of rebirth. Do not regress—always safeguard this awakening, and you will reach the boundless realm of liberation.

This passage discusses the Daoist practice of transcending the mundane world to attain the Shangqing (Upper Clarity) realm, one of the Three Pure Heavens (Sanqing) in Daoism. For souls still trapped in the lower realms who have yet to comprehend the eternal Dao, precepts must be imparted to prevent their further degradation. Specifically, it mentions the "Nine Perfect Subtle Precepts" (Jiuzhen Miao Jie), fundamental Daoist ethical guidelines, which instruct departed souls to first take refuge in the Three Treasures—the Dao, the scriptures (Jing), and the master—as their spiritual foundation.

The text then elaborates on cosmogony: in the beginning, the Supreme Ultimate (Taiji) was an undifferentiated chaos (Mingxing), which later divided into Yin and Yang. Heaven and Earth took their positions, and the myriad things came into being. With the emergence of the Five Phases (Wuxing: Wood, Fire, Earth, Metal, Water), infinite transformations became possible. In truth, the Five Phases manifest Yin-Yang, which in turn return to the Taiji. The movement of celestial destiny (Tianming) endows all beings with their innate nature (Xing). When this nature stirs, it contains heavenly principle (Tianli); when this principle manifests, it appears as emotion. All these are results of Yin-Yang's cycles of generation and dissolution, and the Five Phases' ascending and descending movements. Just as water and fire clash to produce thunder, hardness and softness rub against each other to form the Eight Trigrams (Bagua: Qian, Kun, etc.), wind and rain nourish all things, the two energies (Qi) of Yin and Yang are governed by divine spirits (Shenling), and the waxing and waning of all things are overseen by the Celestial Emperor (Tiandi).

In the human mind, this governing principle is called "Di" (Emperor), and its wondrous function is termed "Guishen" (spirits and deities). The transformations of Yin and Yang between Heaven and Earth all require a governing principle—this is the meaning of "Di." The foundational doctrine of our Daoist tradition, the Mysterious Origin (Xuan Yuan Zhi Zong), was transmitted by the Celestial King of Primordial Beginning (Yuanshi Tianwang, one of Daoism's highest deities) during the Kaihuang era (a phase in cosmic cycles). He imparted the Great Vehicle (Dacheng) teachings of Lingbao and the ten sections of the Purple Tenuity Flying Heaven scriptures to the Great Lord of Jade Luminescence (Yuchen Dadaojun) and the Nine Celestial Sovereigns of Divine Luminescence (Shenxiao Jiuchen Shangdi). Later, on Mount Emei, these were transmitted to the Celestial Sovereign of Primordial Truth (Tianzhen Huangren), a key transmitter of Daoist teachings, from which emerged the methods of ritual salvation (Liandu, rites for the deliverance of souls).

During the early Dragon Han kalpa (Longhan Jie, a cosmic cycle), the Celestial King of Primordial Beginning commanded the Celestial Sovereign of Primordial Truth to inscribe scriptures with the Nine Yang's natural Qi, which were then secretly stored in the Cavernous Yang Hall. Later, when the Vermilion Palace Fire Mansion (Zhuling Huofu, the southern cinnabar heaven) was opened, the scriptures for reviving the dead were put to use. Thus, the Millet Pearl Scripture (Shuzhu Jing) evolved into texts for ritual salvation. During the Dragon Han kalpa, the Daoist Lord (Daojun) was also taught the subtle and mysterious path of clarity and purity, while Laozi received the inner methods of responding to destiny in the Mysterious Beginning (Xuanchu Yingyun Neifa). The Lingbao Heavenly Worthy (Lingbao Tianzun), in turn, transmitted the pure and subtle, mysteriously penetrating ritual protocols to the Emperor of Wondrous Transformation (Miaohua Tiandi).

This scripture recounts the lineage and core doctrines of the Qingwei School, one of Daoism's major traditions. Originally transmitted by Lord Lao (the deified Laozi) to Celestial Master Zhang Daoling (founder of the Zhengyi Covenant during the Eastern Han dynasty), the teachings were orally passed down to form the orthodox Qingwei lineage. Later, the Primordial Lord (a Daoist honorific for female immortals) synthesized the Qingwei, Lingbao, Daode, and Zhengyi traditions into a unified system.

After attaining the Dao through cultivation at the Taiji Palace, Perfected Being Xu received the Ten Wondrous Scriptures of Lingbao by Lord Lao's decree, subsequently transmitting them to the Three Assistant Perfected Beings (San Zuo Zhenren) who oversee all affairs of salvation and deliverance. These three then passed the teachings to the Immortal Duke of Taiji's Left Palace (a Daoist celestial office), from which the Lingbao tradition spread widely. Masters Du, Lu, Ning, and Zhang vigorously promoted it, while Patriarchs Lin and Bai provided the most detailed records of its transmission.

The scripture mentions Daoism's three great systems: Dongzhen (emphasizing authentic cultivation), Dongxuan (the Lingbao tradition), and Dongshen (the Daode tradition)—different in name but identical in essence. The Celestial Worthy of Primordial Beginning (one of Daoism's highest deities) once commanded the Jade Pure True King, Great Emperor of Green Radiance, and Elder Hanjun to establish respectively the Vermilion Fire Mansion, Green Radiance Left Mansion, and Vermilion Right Mansion. The Three Assistant Perfected Beings oversee the Yellow Register Court (a Daoist institution for soul salvation), distributing ritual implements like Hell-Shattering Talismans. These talismanic documents (Fulu) possess special efficacy in redeeming souls and opening the underworld.

The Shenxiao School (Daoism's primary thunder ritual tradition) originates from Qingwei, governed by the Great Emperor of Eternal Life, Jade Pure True King of Lofty Shenxiao, who presides over the Nine Heavens and Thirty-Six Celestial Realms. The methods of thunder magic (a vital Daoist ritual system) fall under his jurisdiction. After attaining the "Way of Nine-Five" (symbolizing supreme cultivation authority), the Supreme Primordial Lord could command thunder. The Five Thunder Lords master the "Way of Three-One Thunder" (three representing the generative number of the east, one symbolizing the primordial number of the north), which the Great Primordial Lord (an important Daoist goddess) transmitted to humanity.

Finally, the scripture explains Lingbao's fundamental principle: through the cosmic patterns of solar-lunar cycles and yin-yang ascension-descension, the practitioner's yang-spirit refines the yin-souls of the deceased, enabling yin-yang harmonization to return to Taiji's origin, where innate nature and vital force merge into primordial authenticity. "Ling" (numinous) signifies concentrated spirit (nature/xing), while "Bao" (treasure) denotes gathered vital energy (life/ming)—both being root Daoist methods born from the void's emptiness.

This scripture elucidates the core principles of Daoist Neidan (internal alchemy) cultivation and Thunder Magic. It first explains that the human body contains innate true Qi (vital energy), which is stored in the three Dantian (upper, middle, and lower energy centers) and the five viscera. The key to cultivation lies in restraining desires to return to one's original nature, allowing the energies of water and fire (heart and kidneys) to intermingle, thereby achieving the state of dual cultivation of nature and life (xingming shuangxiu).

The cultivation method takes one's own Yin-Yang as its foundation: using Yang awareness to awaken the Yin hun and po souls, while drawing upon the celestial Yang energy of the Nine Heavens to purify the physical form. Through this practice, one can eliminate karmic obstacles, perfect divine nature, and ultimately attain transcendental transformation. The text employs the generative and controlling relationships of the Five Phases (Wood, Fire, Earth, Metal, Water) as metaphors: the union of eastern Wood and southern Fire symbolizes the dragon's rebirth from flames, while the merging of western Metal and northern Water represents the tiger's resurgence from water. The central Earth phase (wuji earth) serves as the harmonizing pivot for the Five Phases, just as the fusion of Kan and Li (water and fire) returns to the central palace.

Regarding Thunder Magic (Daoist thunder summoning techniques), the text reveals its essence lies in harnessing the Yin-Yang energies of heaven and earth. The Five Thunder Methods originate from the "Way of Three-in-One" (the unity of jing, qi, and shen), corresponding with the numerological principles of the Dipper Deities and the Hetu-Luoshu diagrams. Thunder is divided into Yang thunder and Yin lightning, governing the seventy-two departments of the Thunder Ministry. Specific times and directions correspond to different thunder attributes: Jia and Geng represent commands, Ren and Bing signify patterns, while hours like zi, wu, mao, and you each have specialized functions. These mysteries were transmitted by two eminent adepts—Master Wang the Fire Teacher and Imperial Attendant Wang—from the Thunder Matriarch.

Finally, it emphasizes the correspondence between the microcosm of the human body and the macrocosm of heaven-earth: every person possesses the spiritual capacity to form the Three Powers (heaven-earth-humanity) with the cosmos. By developing one's innate spiritual clarity, one can achieve eternal coexistence with heaven and earth. The fundamental principle of cultivation lies in seeking within—if one cannot attain self-liberation, how could one liberate others? All talismans (fulu), incantations, and liturgical rituals (keyi) are merely preliminary tools for entry.

This scripture primarily expounds the core concept of "unity of heaven and humanity" (tianren heyi) in Daoist cultivation and its practical methods. The text notes that Confucianism speaks of "maintaining spiritual clarity" (xuling bumei), Buddhism emphasizes "the wondrous pure enlightened mind" (miaojing mingxin), while Daoism focuses on directly apprehending the formless origin beyond conceptualization.

The key concept of "heaven and humanity acting in concert" (tianren hefa) refers to the mutual resonance between the yin and yang energies (shu yin ji yang) within the human body and the qi of heaven and earth. By regulating their primordial qi (chong qi), practitioners can mobilize the movements of "spirits and deities" (referring to the dynamic transformations of yin-yang energies). This resonance begins from the primordial state of chaos (dafan chongmo), gradually evolves according to the patterns of the Five Phases (wuxing), and ultimately manifests various supernatural transformations.

The effects of cultivation manifest at three levels: the greatest can protect nations and benefit people while attaining true Dao; the intermediate can safeguard lineages; the lesser can assist individuals. All these rely on mobilizing the primordial spirit (yuanshen) and the generative-destructive cycles of the Five Phases. The primordial spirit (innate consciousness) can permeate the cosmos yet also contract into the space between one's eyebrows—this embodies the principle of "all methods returning to one" (wanfa guiyi).

The text particularly emphasizes the "Divine Empyrean" (shenxiao, referring to the upper Dantian) cultivation method, which resembles how a palm can encompass yin and yang. Specific techniques include: mobilizing the "waters of the Heavenly River" (kidney essence, jing), circulating the "fire of the Thunder Gate" (heart fire), opening and closing yin-yang, and directing spiritual forces. These supernatural abilities all originate from internal qi mechanisms, not mere theoretical speculation.

Finally, it reveals the essential cultivation secrets: First, one must comprehend the mystery of the "mysterious pass" (xuanguan, the Dantian), mastering methods like "water and fire complementing each other" (heart-kidney interaction) and "returning to the root and restoring life" (reverting to the origin). Without understanding the relationship between mind cultivation and "thunder magic" (referring to explosive internal qi movements), one cannot truly enter stillness and attain Dao. The genuine method lies in transforming ordinary breathing into embryonic respiration (taixi, primordial breathing) and concentrating awareness on key energy apertures—this constitutes the most subtle essence of cultivation.

When cultivating the Golden Elixir (Neidan, the Daoist internal alchemy practice), the circulation of genuine Qi within the body may resonate like thunder, yet one must strictly adhere to precepts and maintain unwavering resolve. Celestial Master Zhang (Zhang Daoling, founder of Daoism) taught: The true Dao contains divine mysteries, and beyond sincere devotion, there is no other path. The foundation lies in nurturing sincerity, regulating breath, and refining Qi, while its application requires penetrating profound subtleties and grasping pivotal opportunities.

If one can truly preserve the innate primordial Qi (Yuan, the body's original energy), concentrate the spirit, gather vital force, and eliminate disturbances from the six senses, allowing the true nature to manifest spontaneously, the practitioner becomes a sovereign master commanding thunder itself. At this stage, even talismans (Fulu) and ritual gestures become secondary. Attaining the highest celestial realms and transcending all illusions would no longer be difficult. When the power to benefit others is perfected to its utmost, even the crown of the head (the Mudan acupoint) or humble thatch can store Qi and host the spirit. Thus, summoning wind and thunder becomes as effortless as a mere flick of the hand.

Yet the secrets of transmitting Daoist methods and the mysteries of talismanic scripts are celestial cloud-seal writings (heavenly script) and golden precepts. They must be transmitted through solemn oaths sworn to heaven and earth, lest disciples grow diligent at first but slacken later. These treasures of celestial truth (core Daoist teachings) are passed down according to the cycles of cosmic kalpas, as sacred liturgies (Keyi) bestowed by the Celestial Venerable of the Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity). The oaths are of utmost solemnity. Today, disciples present here have encountered a rare immortal opportunity across millennia. Following the liturgy, the true essence is now transmitted to enlighten you: Cultivating the Dao requires tracing back to the source while discarding the trivial. Turning inward reveals infinite teachings. Do not treat these secrets lightly or divulge them carelessly. Diligently refine your practice, strictly uphold precepts, and probe the profound truths. Persist in cultivation until the boundaries between self and objects dissolve, merging with the divine. Then, ascension to immortality and unity with the Great Void (cosmic origin) becomes possible. Reflect deeply: How can the state of chaos before the division of heaven and earth be described? When all methods return to One, where does this "One" ultimately reside? Strive earnestly in practice—this must never be forgotten.

(Appendix: Temple Restoration Appeal)

This temple was first established in the late Han dynasty, initially constructed during the Tang and expanded in the Yuan. Now, after centuries, its structures have decayed. Though repairs were attempted before, the scale is vast. We sincerely invite virtuous patrons to join this noble endeavor. When Patriarch Celestial Master Zhang Daoling descended like the constellation Kuixing, auspicious signs manifested at Hengwei Mountain. Yunjin Mountain gathered the spiritual energy of the Liang-Chu region, and the Dragon-Tiger Mountain lineage flourished. Founded in the Han and expanded in the Tang, this temple's 1,200-year legacy grows ever stronger, inheriting the orthodoxy of the Twenty-Four Parishes (early Daoist administrative divisions). Yet wind and rain have eroded its halls and corridors. This restoration is vital not only for preserving the tradition but also as an abode for true immortals.

This passage documents the historical origins and restoration rationale of Jingtong Abbey, a sacred Daoist site. The abbey served as the cultivation place of the 30th Celestial Master (Tianshi) Zhang Xujing (a renowned Song dynasty Daoist), built during Emperor Huizong's Chongning era (1102-1106 CE). At that time, Emperor Huizong particularly venerated Daoism, and eminent masters like Zhang Xujing, Wang Wenqing, and Lin Lingshu received imperial appointments, demonstrating spiritual efficacy in rainmaking rituals and disaster-averting ceremonies.

Following the fall of the Song dynasty, these accomplished adepts successively attained ascension (in Daoist terminology, the passing of enlightened beings is called "sitting in liberation"). Jingtong Abbey suffered repeated damage during the Song-Yuan wars. Though the main temples at Dragon-Tiger Mountain underwent periodic repairs, the abbey inevitably deteriorated over centuries. The current fundraising initiative seeks benevolent contributions to jointly accomplish this meritorious undertaking.

The text employs the phrase "mother-of-pearl towers and jeweled palaces" to envision the restored abbey's celestial splendor, rivaling the cinnabar platforms and purple mansions (Daoist paradises) where Celestial Masters dwell. References to the "Register of Longevity" denote the life-extending merits received through ordination rituals (fulu), while the "Great Abundance Scripture" signifies important Daoist classics. The passage concludes with prayers for the eternal continuation of Daoist traditions and the nation's enduring prosperity.

Restoring Jingtong Abbey serves not only to preserve Master Zhang Xujing's legacy but also to perpetuate the profound mysteries of Daoism's "Five Thousand Character" classic (the Daode Jing). The master's legendary courtly manifestations subduing demons have transformed into tales of azure dragons and white tigers (Daoist guardian deities) amidst emerald bamboos and phoenix trees. Through this restoration, may cranes return to this Liaohai-like pure retreat, allowing jade terraces and gem-studded pavilions to manifest once more in our world.