《太上大道玉清經》Vol. 8

In the Cloud Palace of the Right Terrace within the Jade Purity Heaven (one of the highest celestial realms in Daoism), there resides a True Ruler and High Minister named Ciren, also known by his title Tongxuan. This celestial official governs the thirty-four layers of heaven, overseeing the rise and fall of fortune in the Three Realms (celestial, human, and underworld). He holds the pivotal mechanism that drives the movement of all heavens and orchestrates the profound mysteries of the Nine Earths (the subterranean realms).

He operates the wondrous framework of Heaven and Earth, adjusting the course of the Jade Balance Star (part of the Big Dipper), ensuring the radiance of the sun and moon remains pure and illuminating, and maintaining the orderly movement of the Five Planets (the Five Celestial Bodies). He bestows sweet dew to nourish all beings, summons clouds and rain to sustain life, enlightens those yet to awaken, and governs the beings of the underworld, ensuring all creatures find their rightful place.

This celestial official commands the dragons and directs the myriad spirits, harmonizing the righteous Qi of Heaven and Earth and disseminating benevolent energy. He ensures the orderly progression of the Four Seasons and the proper transition of the Eight Solar Terms, with the twenty-four solar periods precisely aligned. He stabilizes the ecliptic (the sun’s path), opens the primordial source of the celestial realm, suppresses Yin Qi in the depths, fosters Yang Qi upon clear waves, tempers the fierceness of Fire Essence in the south, and calms the chill of Water Essence in the north.

In the Celestial Fields, he cultivates the Five Sacred Mushrooms (Wuzhi), and within the Purple Tenuity Enclosure (the abode of the Celestial Emperor), he nurtures the imperial constellations. Twelve True Officials assist in the transformation and nurturing of life, while six Ritual Deities guard the body and soul. Celestial cloud-script (sacred writings) manifest spontaneously, and the scriptures of the Dao illuminate the void. Beings who follow these teachings gradually deepen their wisdom, attaining enlightenment without words and achieving realization without deliberate effort.

He dispels the deviant Qi of the Six Heavens (referring to the six heavens of the desire realm), establishes the Four Bureaus to oversee the propagation of life, cultivates the hundred grains to sustain living beings, and manifests divine medicines to guide seekers toward longevity. Through countless kalpas, these fundamental principles remain unshaken, sustaining life through the Dao’s continuity, thus accomplishing such immeasurable merit.

At this time, in the world of the Great Tang, there was a virtuous king named Zhaode, of the Xuan lineage. He and his subjects devoted themselves to cultivating the true Dao. From afar, the rulers of thirty-six thousand neighboring states beheld this sacred majesty and were moved with reverence. Each brought their ministers, bearing solemn regalia, holding incense, flowers, banners, and canopies, and playing exquisite music as they journeyed with sincere hearts. From their initial aspiration to their arrival at the sacred site, their thoughts remained unbroken, free from distraction.

These kings gathered in the great kingdom, burning incense and making vows, gazing skyward in devout anticipation. On behalf of their ancestors of nine generations (Jiuxuan), parents of seven generations (Qizu), all the people, and themselves, they prayed: "May the Supreme Dao bestow compassion, prolong the kalpas, and nurture all beings with mercy, liberating them from all bonds, pardoning all transgressions, enlightening both the living and the departed, and fortifying the roots of faith (the heart inclined toward the Dao), making them worthy vessels of the Great Dao."

The supreme cultivation method enables practitioners to attain the Dao in this very life. At that time, kings of various states devotedly prayed and made offerings, performing sacred music during the six daily periods (ancient China divided day and night into twelve two-hour periods). The sublime and elegant melodies could awaken the aspiration for the Dao in all who heard them, inspiring them to abandon evil and embrace goodness with single-minded sincerity. Wispy incense smoke ascended directly to the celestial court, while the pure music reached the ears of heavenly deities.

On the seventh morning of the first lunar month, the Heavenly Venerable of Cloud Palace (a revered Daoist deity) taught sentient beings through formless manifestation, enlightening them with soundless dharma. His divine powers manifested in the great void—with a mere flick of his dharma finger, true light eclipsed the sun, illuminating all darkness. The subtle tones of the Dao flowed clearly, appearing according to each being's capacity. With ethereal voice, the Heavenly Venerable praised the power of compassion: "Excellent indeed! True compassion that protects the world is most precious. Observe all beings with the eyes of the Dao, pity them with the heart of the Dao, support them with the hands of the Dao, teach them with the body of the Dao, and guide them with the feet of the Dao. Care for them like a Dao-father, nurture them like a Dao-mother, and assist them like a Dao-companion."

Hearing this pure and wondrous sound, the celestial deities rejoiced and praised: "The Great Dao is truly real—today we have witnessed its proof!" They then redoubled their cultivation efforts, abandoning distractions to concentrate on realizing the Dao. Though the wondrous sound they heard was still confined within the thirty-six thousand heavens and earths, they aspired only to resonate with the supreme Dao, praying for physical ascension to become eternal immortals, that their nine generations of ancestors might all be liberated to the Southern Palace (the Daoist celestial abode). Thus the world would attain peace, with people living in contentment.

The Heavenly Venerable of Cloud Palace further admonished the kings with subtle tones: "The Son of Heaven follows celestial law through wuwei (non-action), while the people honor their ruler and dwell in peace. When sovereign and subjects share in great tranquility, natural harmony prevails without worry. Virtuous men, though the supreme Great Dao resides beyond thirty-six thousand heavens, it observes the mortal realm as clearly as reading palm lines. If you diligently practice this highest dharma, you will surely attain sagehood. Just as skilled farmers reap abundant harvests from good seeds sown, if you uphold the way of great peace, how could you fail to obtain eternal bliss?"

This scripture describes how several kings, though outwardly revering Daoism, had not yet truly grasped its essence in their hearts. The Celestial Lord (the supreme deity of Daoism), aware of their thoughts, instructed the Higher Immortals (advanced transcendent beings) to strike the divine chime and play the ethereal zither to enlighten them.

The zither's melody conveyed this teaching: The state of "void purity" (xu bai) is the root of the Dao, while the "Great Void" (taixu) constitutes its fundamental substance. Those who cultivate the Dao should honor the supreme principles, yet worldly people chase after clamor and splendor. True practitioners must maintain serene wuwei (non-action), discipline their wandering thoughts, and attain perfect spiritual integration. They must break free from worldly fetters, dissolve afflictions, transcend vulgar customs, and unite with the Dao.

The method of cultivation lies in preserving this state of emptiness, inwardly contemplating one's original mind. As practice deepens, obstacles gradually dissolve until one ultimately transcends the mundane. Sages and saints naturally resonate with one another—they dwell in mountain forests wearing coarse robes, burning incense in quiet cultivation. Upon achieving merit, they unite with the Dao's truth, surpassing the cycles of life and death.

Witnessing these divine marvels, the kings marveled at the omnipresent majesty of the Great Dao. They resolved to renounce their thrones and embrace monastic cultivation, realizing that worldly glory inevitably fades while only Daoist practice can liberate one from the cycles of birth, aging, illness, and death to attain true joy. The text emphasizes that cultivation requires unwavering perseverance—abandoning midway means forfeiting all prior effort.

This scripture depicts a sacred and solemn scene: when the celestial kings of the world decided to abdicate their thrones to virtuous ministers, they burned incense on the seventh day of the seventh lunar month and made vows to the deities in the void, expressing their desire to follow the Dao, renounce worldly attachments, and retreat to mountain forests for cultivation. At this moment, miraculous phenomena manifested between heaven and earth.

At that time, the thirty-six thousand celestial realms and immortal palaces across the ten directions radiated light more brilliant than usual. Auspicious clouds swirled, sweet dew descended, and nine-colored clouds formed phoenix patterns that enveloped the four celestial quarters, their radiance illuminating the lower realms. A gentle breeze carried celestial harmonies—spontaneous divine music chanting true scriptures, with various exquisite sounds blending in perfect resonance. These were sacred tones manifested by the True Emperors (high-ranking Daoist deities) of the Cloud Palaces through Dao-Qi, helping practitioners swiftly attune to Dao-Qi and transform from ordinary beings into sages.

The True Emperors did not appear in person to preach, but like the Dao's natural operation, they taught without words. The Great Dao nurtures all things through formless Qi—these mysterious transformations can only be perceived by those predestined to attain the Dao. The celestial kings gazed skyward, reciting thirty-nine chapters of celestial scriptures, and on the seventh day of the tenth month, again burned incense to pray for entry into the Mystic Platform (sacred cultivation space). By then, the kings could freely traverse the formless realms, achieving the state of "sitting yet vanishing at will" (appearing and disappearing spontaneously), with light radiating from their eyes and five-colored Qi encircling their bodies.

Upon entering the Mystic Platform, the kings sat upon golden couches beneath jade trees, accompanied by cloud-dragons and attended by immortal youths, with celestial offerings of incense and flowers. They leaned against walls of dark jade, facing pools of golden essence where five sacred rivers nourished jade nectar, while the earth yielded golden lingzhi mushrooms, and dragons exhaled fragrant Qi that permeated the surroundings. Now with purified vision, the kings clearly perceived the True Emperors before them—their turbid Qi dissolved, their insight unobstructed, beholding not only the thirty-six thousand heavens but comprehending all ten directions with perfect clarity. Seated beneath jade groves, they remained motionless for nine hundred million kalpas (an immeasurable duration). Ultimately, the True Emperors conferred upon them the title "Zhongzhen" (Central Truth), and after another hundred billion kalpas, they would receive even higher honors.

This scripture delineates the hierarchical stages of Daoist cultivation and corresponding practice methods.

The Great Void True King (a high-ranking Daoist deity) currently resides in Changxuan Heaven (one of the Daoist celestial realms), appearing as a sixteen-year-old youth—a manifestation of his return to primordial purity. He can divide his form infinitely to fill the void, then withdraw his physical manifestation into emptiness. These divine abilities transcend the comprehension of ordinary immortals and worldly beings. Such a state embodies profound mystery: sometimes perceptible yet ineffable, at other times describable yet formless.

Cultivation progresses through three grades of attainment: Those with superior capacity achieve sagehood immediately upon practice; middling practitioners undergo cicada-like metamorphosis—appearing deceased yet fundamentally indestructible; while those of inferior disposition must endure countless kalpas of birth-death cycles. Though rulers may govern with merit, they too remain bound to samsara. Only by renouncing worldly glory, retreating to mountains for cultivation, ingesting elixirs, practicing tu-gu-na-xin (expelling stale qi and absorbing fresh energy), mastering scriptures, maintaining constant compassion, and concentrating on shouyi (the Daoist practice of "guarding the One") while distancing from mundane affairs can one attain liberation.

The text concludes by prophesying that after innumerable kalpas, the Supreme Primordial True Dao (the highest teaching) will be jointly administered by the Thirty-Six Thousand Celestial Kings and the Later Sage Dao Sovereign (high deities), each governing a celestial day to instruct humanity. The Supreme Primordial True Emperor will enter the formless realm, ceasing all conditioned operations—though seemingly silent and empty, this state responds to circumstances without violating the Dao's principles.

A historical note records that in the eighth year following the nine kalpas of Dao propagation in the Great Tang world, on the seventh day of the first lunar month, there lived a centenarian minister named Wang Guangde who, despite advanced age, retained acute hearing, clear vision, and robust vitality.

This scripture recounts a wondrous tale of faith and spiritual resonance:

There was an upright minister of state whose virtue (De) profoundly transformed both the people and all living beings. Throughout the eight seasonal nodes (key solar terms marking the year), communities would erect purification altars (Zhaijiao) and offer their most precious possessions with utmost sincerity. When officials from neighboring states heard of his virtue, they sent envoys bearing tribute to pay homage—a practice that continued for nine years.

The sincere devotion of this Virtue-Expanding Minister moved heaven itself. The incense he burned morning and evening carried its fragrance across borders, reaching the neighboring ministers. Each night, these officials dreamed of a sixteen-foot celestial being manifesting before them. Recognizing this as the Dao's response to their veneration of a virtuous man, they too began daily incense offerings, earnestly wishing to serve him personally.

After a thousand days of rigorous purification practice (Zhaijiao), at midnight on the seventh day of the tenth lunar month, two divine youths suddenly appeared in their courtyards holding celestial candles, announcing the minister's invitation to discuss the Dao and its Virtue. The officials immediately bowed in reverence and followed the candlelight—crossing thousands of miles in an instant—to arrive at a magnificent capital where the Virtue-Expanding Minister awaited.

This event inspired 59,000 officials to resolve upon Daoist cultivation, abandoning their posts for mountain retreats. The 11,800 candle-bearing youths were later revealed as perfected beings (Zhenren) from the Right Terrace of Cloud Palace (a celestial realm), using the candles' divine radiance to guide sincere seekers toward steadfast resolve, proper conduct, and swift realization of the Dao's truth.

Finally, the youths merged all candles into a single Wisdom Torch spanning six hundred li—its cool, luminous clarity illuminating boundlessly. Witnessing this marvel, the ministers' minds opened in sudden awakening. Hailing the unprecedented vision, they paid homage to both the youths and the Wisdom Torch, taking refuge in the Dao with unshakable determination.

This scripture elucidates the precepts and precautions that practitioners must follow when retreating to mountain forests for Daoist cultivation.

If a practitioner still carries the foul stench of worldly attachments, it indicates insufficient accumulation of virtuous karma and shallow merit—such individuals are originally unworthy to hear the great Dao (the Way). Yet the Dao is compassionate and still grants them the opportunity to cultivate. Those who wish to cultivate the Dao must first enter the "Torch of Wisdom" (a symbolic state of enlightened practice), then uphold the precepts and subdue demonic obstructions, chanting true scriptures and studying celestial texts within mountain caves.

During practice, one must maintain purity of body and mind: cleansing the heart like wiping dust from a mirror, refining the internal Jing (essence) and Qi (vital energy) as if wielding golden sunlight. When the Shen (spirit) condenses like a luminous pearl, the internal Qi naturally radiates brilliance, and the "incense smoke" (symbolizing the merit of cultivation) ascends to the celestial court, ultimately enabling flight to the Purple Dawn (a Daoist celestial realm). However, this cannot be achieved in a short time—it requires diligent and arduous practice in the mountains and forests.

The disciples (transmitters of the Dao) admonish that those who seek reclusive cultivation must strictly observe the precepts: they must not harm living beings, including infant animals; they must maintain purity in conduct; and if they violate the precepts, all their cultivation efforts will be wasted. Though practitioners may be intelligent, they often transgress taboos due to overconfidence in their wisdom. Before attaining the Dao, they must still abide by the rules—otherwise, their efforts will be in vain.

Specific cultivation requirements include: abandoning worldly affairs and focusing solely on cultivating the Dao and nourishing the body; seeking like-minded companions, though the group should not be too large (three to five is ideal), as excessive numbers lead to distraction; men and women must not live together; worldly matters must not be discussed; daily conduct must be dignified, not lax or indulgent; and frequent ritual purification and cleanliness must be maintained. Violating these precepts will result in the dissipation of Qi, bodily decline, and the withdrawal of protection from benevolent spirits.

Finally, it is emphasized that cultivation requires single-minded dedication. If one dwells in the mountains but remains entangled in worldly concerns, it is like residing in filth—eventually leading to exhaustion of marrow and brain, with no achievement in cultivation.

This scripture discusses the common faults of Daoist practitioners and the correct attitude toward spiritual cultivation.

When cultivators lack virtuous deeds recorded in their merit books yet commit numerous transgressions, they will face examination by the Nine Mysteries (Jiuxuan, Daoist term for the nine celestial realms) and investigation by the Four Offices (Sisi, Daoist institutions overseeing spiritual accountability). Common issues include: distracted minds filled with random thoughts, inability to preserve genuine essence (Jing) and vital energy (Qi), disturbances by malevolent spirits, confusion between righteousness and evil, and the formation of erroneous views. Other faults involve disrespect toward sacred cultivation spaces, mixing or soiling ritual garments and implements, leading to stagnation of one's spirit (Shen). Even urinating or defecating near sacred springs—thus defiling them—will have such offenses recorded by the underworld.

More serious transgressions include: privately reading celestial scriptures, teaching impure content, disclosing heavenly secrets, or showing irreverence toward sacred texts. Others involve exaggerated speech, extreme emotional fluctuations, or imbalance of Yin-Yang energies. Revealing sacred mantras, boasting about dreams, indulging in meat and alcohol—all these cause mental agitation and dissipation of righteous Qi. Even glancing around distractedly during incense offerings may invite misfortune. Such behaviors are detested by heaven, and practitioners must exercise utmost caution.

Then a divine youth (Tongzi) gave this teaching: "To cultivate the Dao (the Way), one must follow the true path—pursuing deviant methods yields deviant results. Though you are virtuous, you still lack understanding of the sacred teachings' essence. Only through proper cultivation can you transcend life and death. Practicing authentic Daoist methods transforms both body and spirit (Shen), elevating you beyond the ordinary and liberating you from the cycle of rebirth."

The assembled listeners rose and knelt, saying: "Though we aspire toward the Dao, we struggle with its profound doctrines. We fear our advanced age, weak constitutions, and insufficient merit. Moreover, we hear worldly slander claiming 'even Daoist practitioners still die,' which troubles our hearts." The youth replied: "These are foolish delusions." He recounted an ancient parable of three ignorant brothers who, hearing of a hermit attaining the Dao (enlightenment) through mountain asceticism, blindly imitated him but failed due to lacking true understanding. This illustrates that cultivation requires genuine methods.

This passage recounts a cautionary tale and essential cultivation principles. Three brothers seeking immortality met tragic ends due to erroneous methods: the eldest, Mingzi, chained himself to a cliff and perished from starvation; the second, Dahun, drowned when his raft encountered a storm at sea; the youngest, Chunsheng, hid in a stone cave only to be devoured by a venomous dragon. Later generations recorded these misguided practices, leading many astray.

The author warns practitioners: those who wish to learn authentic Daoist methods must never heed such heterodox teachings, lest they waste this lifetime and remain severed from the true path through countless rebirths. Like those who plant seeds of misfortune, even arduous cultivation over myriad kalpas cannot yield proper attainment; those clinging to deviant views remain trapped in erroneous ways life after life. True cultivators (zhenren shangshi) must embody proper alignment in body, mind, wisdom, and life—a limited lifespan cannot be considered authentic longevity (zhengming), nor can skewed understanding qualify as genuine wisdom (zhenghui).

The latter section introduces the treasured scripture Baoshen Neijing (Internal Classic of Spirit Preservation), a "dragon-seal phoenix-text" containing the mysteries of "nurturing the hun and po souls." Written in celestial cloud-script (Daoism's sacred calligraphy), this radiant text possesses power to revive the dead. Heaven, earth, sun, moon, stars and rivers all operate according to principles contained within—rulers lacking this classic cannot properly govern the people. This Zhutian Baowen (Precious Text of All Heavens) represents the Supreme Sovereign's (Shanghuang) most guarded treasure, requiring strict discernment in transmission, as careless dissemination constitutes sacrilege. Finally, the assembled officials reverently receive precepts, petitioning the True Child (zhentong, an immortal youth) to impart this supreme scripture containing the Dao of soul cultivation.

During the extraordinary moment when the ninety-thousand great kalpas (a Daoist term for an immense cosmic cycle) descended upon the mortal realm, though I had received the direct oral decree from the Supreme True Emperor (the highest deity) to transmit to you the methods for mountain cultivation, I had not yet obtained formal authorization to impart the Du Bao Jing (Scripture of Salvation Treasures). If you wish to hear the true scripture, you must wait a little longer.

At this time, a young acolyte lit incense to purify his mind, reverently bowed toward the celestial realm, and knelt in patient anticipation. All the assembled ministers also burned incense, prostrated themselves, and prayed with faces pressed to the ground. From dawn until noon, suddenly an extraordinary fragrance from the heavens filled the entire space, interwoven with nine-colored auspicious light and fragrant blossoms so dazzling they overwhelmed the senses. By the second watch of the night, nine-hued clouds illuminated the entire sky, and a fragrant wind condensed the radiant mists into celestial script characters over ten feet long, their brilliance so intense that the stars and moon paled in comparison. Simultaneously, celestial music resounded throughout the ten directions of the cosmos, its beauty beyond description, continuing for nine days and nights before gradually fading.

A moment later, a clear and resonant chanting voice arose from the luminous clouds, beginning to recite the text of the Baosheng Neipian (Inner Chapter on Preserving Life). The voice flowed now with graceful melody, now with solemn restraint, its rhythm vibrating through the floating clouds and causing celestial flowers to drift down in profusion. The shifting radiance of the clouds alternately brightened and dimmed, faintly revealing countless venerable deities seated among the mists, clad in rainbow-hued immortal robes—a gathering akin to an assembly of the Nine Heavens’ True Saints (the highest rank of immortals). The celestial beings danced and whirled with the breeze, their movements as elegant as dragons frolicking with phoenixes. To either side, the harmonious tones of bells and chimes echoed, now near, now far, now high, now low. At this moment, heaven and earth were purified, the four seas tranquil, and all birds and beasts lifted their heads to listen to this sacred Dharma-sound.

This scripture was titled Qi Qi Cheng Zhen (Seven Qi Achieving Perfection). Its teachings revealed: how to refine the seven primordial Qi (vital energies) to attain perfection, how to employ six ritual forms to traverse the Great Void, how to draw upon the spiritual forces of the Five Phases (Wood, Fire, Earth, Metal, Water) to prolong life, and how to rely on the dual radiance of the sun and moon to restore waning vitality. Practitioners could ascend to the cloud-palaces of the immortals, transcending the cycles of birth and death. It recorded in detail: the essential methods for nurturing the Golden Elixir (Jindan) to form an immortal body, for condensing the Jade Cavern to solidify the spirit (Shen), and for internally refining true Qi to achieve sagehood. It also described how to traverse the six directions of heaven and earth, enter and exit blessed lands and grotto-heavens, and ingest spiritual mushrooms and celestial dew. Finally, it depicted the perfected ones wreathed in purple mist, their three vital energies (Jing, Qi, Shen) coalescing like smoke, ultimately seated upon golden lotuses to complete the immortal path—their divine majesty so radiant it eclipsed the sun, surpassing all worldly tribulations.

When those present heard the celestial True Saints chanting this wondrous scripture, they could not help but exchange glances, awestruck by this inconceivable vision.

This scripture describes the journey of cultivators from seeking the Dao to attaining it, while warning later generations about the proper attitude toward cultivation.

Through their practice, these cultivators reached the state where their "Qi manifests like clouds," and their minds could clearly perceive matters of past, present, and future. Their bodies could freely transform and ascend, effortlessly achieving Dao-fruits without obstruction. A celestial youth (xian tong) questioned them: "When you heard the Supreme True Ruler (zui gao shen ling) recite the precious scriptures, experiencing that awe-inspiring divine resonance and instantaneous union with the Dao—wasn't that joyful?" Those who attain genuine realization need no longer undergo rebirth in the cycle of reincarnation.

These cultivators initially made great vows to enter the mountains seeking the Dao. The True Emperor of Upper Primordial (shang yuan zhen di), moved by their sincerity and knowing they would not regress, assisted them in swiftly attaining the Dao. Yet they still had unfulfilled vows—according to the teachings, they should continue dwelling in mountain forests to instruct later students. At this point, the True Emperor remotely bestowed upon them the honorific title of "Upper Perfected" (shang zhen). Though separated by thirty-six thousand layers of Mysterious Heavens, through the interconnectedness of Dao methods, they could still pay homage to the Supreme Emperor as if standing before him.

After attaining the Dao, these Upper Perfected would often ascend to Mount Kunlun (the sacred Daoist mountain). During the four seasons and eight solar terms, they would rise to the Jade Pure Realm (yu qing jing, one of the Three Pure Ones) to pay reverence to the Supreme Dao. Sometimes they would remain in the celestial realms for ninety thousand great kalpas (an immense duration), while other times they would descend to wander the Four Heavens (si fang tian jie) to teach later students. They manifested appropriate forms according to different beings' capacities, expounding the Dharma in ways each could understand.

The scripture then criticizes common errors among cultivators: some enter mountains yet lack noble aspirations, remaining mired in worldly troubles; others possess slight Dao-mind but lack steadfastness; some never encounter true teachers, failing to recognize the genuine Dao while believing in false views; others disregard precepts, mixing truth with falsehood. These individuals claim attainment without proof, preach liberation while still bound—both teachers and disciples stubbornly delude themselves, chasing worldly gains like walking corpses, ultimately falling back into rebirth and losing the human path forever.

Finally, it recounts five ancient cultivators as exemplars: companions practicing at Yuntain Mountain's southern foothills, who later sought the Earthly Dao in Danhuo Mountain before moving to Fulong Mountain, dwelling for years in the Xiaonan Cave. Drinking only mountain springs and eating pine nuts, they observed no elaborate rituals (keyi) nor possessed true scriptures, yet practiced diligently year after year—untainted by dust, unmoved by worldly gains, often clad in grass robes. This account embodies the simple yet steadfast spirit of Daoist cultivation.

This scripture recounts the story of a cultivator who devotedly practiced for forty-six years, ultimately moving the heavens with his sincerity. Each day, the practitioner paid homage to the celestial realms six times, praying for liberation from the cycle of life and death. Shangxuan (the Supreme Daoist Deity), touched by his genuine devotion, dispatched the Divine Youth of the Solar Palace (an immortal attendant from the Court of the Sun) to test him and his four companions.

The Divine Youth manifested five successive trials in different forms: First appearing as a beautiful maiden seeking lodging, the five treated her with parental kindness. Next transforming into a rhinoceros that killed a deer (actually another divine manifestation), they mourned and buried it with compassion. Then manifesting as a treasury of gold and silver, the cultivators remained unmoved. When taking the form of a destitute, ailing beggar, they provided for him for a thousand days. Finally, as thirty fierce tigers and ten giant pythons encircled them, the five maintained perfect equanimity without fear.

Having passed these trials, the Great Dao (the supreme truth of Daoism) revealed miraculous signs: the sun and moon stood still for fourteen days, trees blossomed in deep winter, celestial nectar descended, and fragrant breezes arose. A divine hand of the Dao appeared in the sky amid countless auspicious omens, with even qilin and phoenixes arriving to sing praises. All phenomena—including stones and plants—emitted the Dharma Sound (truth-resonating tones). Upon hearing these sacred vibrations, the five underwent profound transformation: their bodies grew robust, senses became extraordinarily acute, and spirits attained mystical clarity. Aligning perfectly with natural law, they transcended illusion while maintaining harmonious balance, becoming immune to illness and repelling evil influences as their cultivation steadily deepened.

This narrative embodies the Daoist principle that "sincere devotion invokes spiritual response," demonstrating through progressive trials the essential qualities of compassion, detachment, and fearlessness required for cultivation, ultimately leading to union with the Dao.

This scripture reveals the difference between Daoist cultivation and worldly pursuits through the contrasting life choices of two brothers.

Though worldly people may be intelligent, they often fail to properly employ virtue (De), stubbornly clinging to their own views and considering the Dao to be inconstant. Drifting with the currents of mundane life, they gradually lose their true nature, unaware that the great Dao is actually right beside them.

There were once two brothers of the Feng family: the elder named Yun, aged sixteen, and the younger named Yu, aged fourteen. Their mother sent them away to study, where they encountered two teachers: one was a humble Daoist who had lived in seclusion on Mount Chang for nine hundred years, the other a renowned worldly master skilled in secular affairs. The elder brother chose to follow the mountain hermit in cultivating the Dao, while the younger brother, greedy for wealth, served the worldly teacher.

Sixty-seven years later, the brothers met again by chance. Though aged, the elder brother's youthful appearance remained unchanged, while the younger brother had become decrepit with age. The younger brother didn't recognize his sibling, even suspecting him to be a ghost, and drew his sword to strike—only to find his blade passing through empty air. It wasn't until the elder brother recounted in detail their parents' stories and hometown memories that the younger brother became half-convinced.

The elder brother explained: "Those who cultivate the Dao have their entire bodies filled with vital energy (Qi), leaving no vulnerable points, thus blades cannot harm them." He sighed: "Had we both chosen the path of cultivation, you too could have maintained eternal youth like me. But alas, you became obsessed with greed and worldly pursuits, resulting in our stark difference today."

This story uses the brothers' contrast to illustrate how Daoist cultivation enables one to transcend birth, death, and aging, while worldly attachments inevitably lead to decay. Through this parable, the scripture urges people to awaken early and seek the true essence of the great Dao.

This scripture recounts the story of two brothers seeking the Dao. The elder son wholeheartedly devoted himself to learning the Way from the beginning, while the younger son remained half-convinced and doubtful. Upon returning home, their parents were overjoyed to see them, and even before the sons spoke, the parents already discerned the depth of their Daoist cultivation. When relatives heard of their return, they came to inquire about what they had learned.

The elder son truthfully shared his initial experiences in learning the Dao and recounted in detail his younger brother’s journey in seeking a master. Hearing this, the younger brother gradually awakened to the truth of his elder brother’s words. He bowed in reverence, admitted his mistake, and sincerely repented for three months. Though he recognized his error, hesitation still lingered in his heart, and he did not immediately ask his brother to transmit the true path to him.

Six months later, the younger brother bid farewell to his parents once more to seek teachings elsewhere. In a destitute region, he encountered an unorthodox practitioner (non-Daoist cultivator) and, for the sake of food and clothing, took him as his master. The unorthodox teacher kept him in service for six years before finally imparting corrupt methods. On his journey home, the younger brother endured immense hardship, eventually collapsing ill by the roadside. His corpse was devoured by wild beasts, and his spirit suffered torment—a truly pitiable fate. In later rebirths, he was born in remote lands, spending nine hundred lifetimes spreading heretical teachings to make a living. Though he achieved minor accomplishments, he never attained the Dharma-body (the highest state of Daoist cultivation).

This unorthodox practitioner also wandered through mountains and forests, carrying an alms bowl and living without a fixed abode. His practice was impure, and he used sweet words to deceive the ignorant. Heaven, in response to his arrogance and pride, dispatched demons to disturb his mind, making him cling to life and death while neglecting the true path, thus aligning himself with evil spirits. In later ages, when virtue (De) declines, such unorthodox practitioners will multiply. By then, the blessings of living beings will be exhausted, natural disasters will strike frequently, harvests will fail, famine will spread, and ultimately, floods will engulf the world, destroying all things.

Later, the Wind Deity (a Daoist celestial being) transmitted the supreme Dao to the brothers’ parents. After refining themselves for a thousand days, they regained their youth. In the end, they followed their sons into the Jade Wheel Mountain (a celestial realm), where they drank the Golden Essence (an elixir of immortality) and attained transcendence.

This scripture describes the extraordinary states and essential practices attained by Daoist cultivators through specific training methods. When reaching advanced stages of cultivation, the practitioner's body manifests wondrous signs: jade-like immortal herbs appear in the mouth, auspicious purple clouds emanate from the body, divine light flows from the eyes, and bones become so light that flight becomes possible. The text recounts how three cultivators ascended to the formless realm, achieving longevity beyond the kalpas of worldly suffering while maintaining eternal constancy.

The foundation of cultivation lies in union with the "One Primordial Middle Way" (the cosmic source of Dao). Countless beings fail to attain the Dao across eons due to losing their original heart-mind, primarily because they lack guidance from an enlightened master. Thus the text admonishes future seekers: human incarnation is precious and must not be wasted. True aspirants should withdraw from worldly affairs, retreat to mountain forests, and study the supreme methods of the Dao.

Specific cultivation techniques include: maintaining physical and mental purity (impurity obstructs realization), extensive study of scriptures, and observing proper cultivation rhythms. Practitioners must nurture compassionate and harmonious dispositions while keeping their "spirit chamber" (the abode of Shen) immaculate day and night. The scripture particularly mentions using a nine-inch bright mirror as an implement to discern true spirits from illusions. During practice, one should attract the "two luminaries" (essences of sun and moon) in a quiet chamber, ingesting their vital energies at dawn and dusk.

Breathing techniques should resemble an infant nursing—gentle, continuous, neither hurried nor sluggish. Maintain stillness internally and externally, with all channels free from agitation, completely detached from worldly disturbances. Upon reaching this state, worldly turbid Qi dissipates while Dao and De manifest. The practitioner's internal Shen and Qi harmonize, granting mastery over life, death, and transcendence.

The text concludes by emphasizing this scripture's sacredness: seekers must treasure it secretly, never revealing it to unworthy recipients lest ancestors and oneself incur misfortune. Diligent practice brings peace, while leakage invites calamity. True aspirants should leave worldly dust behind, seeking blessed lands and sacred mountains to gather numinous herbs—thereby remaining unharmed even after millennia. Mount Kunlun (a sacred Daoist site) receives special mention as the ideal cultivation ground, where the terrain and waters resonate with divinity and host numerous celestial beings.

To the southeast among the four directions lies the southern face of Mount Wangwu, where a jade cavern (yudong) resonates with the sun, moon, and stars above, its splendor no different from the celestial realms. Below ground, ten great thoroughfares and countless smaller paths form a network traversed by true immortals. Palaces and towers stand here, housing celestial scriptures (jing) as complete as those in heaven. Within this grotto-heaven (dongtian) dwell many divine beings who often ascend the peaks to observe later generations of cultivators.

The land abounds with medicinal herbs like Solomon’s seal (huangjing) and atractylodes (baizhu), along with three grades of lingzhi mushrooms, sweet springs, and jade nectar (yuye qiongjiang)—drinking these grants longevity. Divine incense often perfumes the air spontaneously; bells and chimes sound of their own accord; celestial music reverberates through the void as deities chant heavenly scriptures. Cultivating the true Dao (zhen Dao) here becomes effortless.

Next is Mount Wutai, its caverns below linking to Mount Wangwu. Both summit and base have hosted numinous immortals (lingxian) since antiquity without interruption. Then comes Mount Changshan, its caves extending in all directions, also yielding divine medicines. Beyond these lie Mount Taibai, Mount Zhongnan, the Five Sacred Peaks (Wuyue), Fanghu, Fulong, Tiantai, Danhuo, Zengcheng, Luofu, and other grotto-heavens and blessed lands, as well as auspicious regions like Jiangyuan, Damian, and Wuling. These places teem with treasures: the five metals (wujin), cinnabar (zhusha), realgar (xionghuang), elixir waters (danshui), golden essence (jinjing), jade marrow (yusui), and divine lingzhi—consuming them prolongs life. Here, one may study celestial texts, repent transgressions, and send incense smoke skyward to demonstrate sincerity. Those of high merit and accomplished practice will be met with the Dao’s compassion: a wheel of flames will descend to escort them into the great void (taixu), where they’ll be enfeoffed as sages or divine youths.

The scripture further states that remote mountains often harbor miasmic toxins, erratic cold and heat, and harmful terrestrial energies (diqi), alongside spirits and demonic entities. Practitioners lacking the strength to confront such challenges—whose vital Qi (qi) remains insufficient, whose impurities linger, and who lack proper guidance from teachers or authentic scriptures—will struggle to reach these immortal peaks. Women, the frail, or those without a master’s support should not journey far. Yet if their resolve is firm, they may choose level ground to erect double-walled enclosures, sever worldly ties, and strictly uphold precepts. In quiet chambers, they should burn incense, vow devotion, and divide day and night into six periods for practice. Sincere repentance—for both ancestors and themselves—should seek pardon from celestial officials and the Five Thearchs (Wufang Di). Speak softly, laying bare the heart’s depths. During initial incense offerings, focus with unwavering purity; distraction or wayward thoughts invite malign influences (xieqi).

This scripture describes the common obstacles and misguided mentalities encountered on the path of cultivation. Those who disrespect the supreme Dao (the Way) while fruitlessly complaining about their lack of attainment, who disturb worldly affairs all day long while deceiving themselves, will ultimately await their own destruction. At the moment of death, they instead blame the Dao for failing them—such people are like walking corpses, never able to establish true faith, forever sinking into the cycle of birth and death.

Their hearts neither detest evil nor yearn for liberation. Instead, they allow the Five Heinous Crimes and Ten Evils to blind their eyes and ears, letting the Three Poisons (greed, hatred, and delusion) invade their organs. Even when encountering genuine Daoist scriptures, they remain unbelieving, and upon hearing of someone attaining the Dao, they dismiss it, insisting that ordinary people cannot become sages. Such people with deviant views practice only superficial, heterodox methods. True cultivators pursuing the highest teachings must neither walk nor dwell with them, keeping their distance to avoid contamination. These individuals often spy and slander, even mocking the true path—they are despised by the great Dao and must be treated with caution.

True enlightened cultivators retreat to secluded mountains and forests, building huts in quiet places far from worldly clamor. Through refining their form and spirit (Shen), they delve into the supreme teachings, consuming medicinal herbs and cultivating Qi (vital energy). Even when their clothing and provisions run out, they do not seek external aid, sustaining themselves by gathering herbs and absorbing the breath of life. Such individuals do not despise food and clothing but avoid the evil thoughts that arise from satiety and comfort. Their aspirations are lofty, and they refuse to associate with wicked people, fearing the destruction of their virtuous roots.

The great Dao is omnipresent, yet the human world is full of calamities, making focused cultivation difficult. Time slips away, life is impermanent, and when the unexpected strikes, regret comes too late. The scripture then recounts a parable: Long ago, south of the Onion Mountain in the southeastern Kunlun range, two men heard of the path to immortality and sought to learn it. However, they often boasted about it openly. After six years, the malevolent spirits once worshipped in their village grew envious and, seizing their moment of weakness, killed them with sorcery at night. Heaven, recognizing their initial sincere intent, commanded the Four Judges (the underworld deities) to allow their souls to be directly reborn in the human realm, sparing them the torments of hell.

Reincarnated into the Ji family, they were named Hongdao ("Expanding the Dao") and Hongde ("Expanding Virtue"), yet for seven hundred lifetimes, they never encountered a true master, wandering the world and forgetting their original aspiration for the Dao. The scripture concludes with a warning: Those who wish to learn the path of immortality must be discreet in speech and action, lest worldly knowledge of their pursuit invite slander from evil people or provoke the envy of malevolent spirits.

This scripture recounts how a practitioner of the Dao ultimately attained ascension through persistent cultivation. It describes how celestial immortals (Shenzhen) often descend to guide beginners in Daoist practice. At this stage, earthly spirits and deities come to serve and protect both the cultivator and their family, though these spirits do so reluctantly, fearing the loss of their freedom through prolonged servitude.

In the Wudang Mountains, there was a cultivator named Zhu Yuan who, along with thirteen companions, secluded themselves for 362 years, sustaining themselves solely on pine and cypress while maintaining youthful appearances. Later, they traveled to the Luhun and Taishi Mountains to gather immortal herbs such as stone honey and glossy ganoderma. Though they never received authentic scriptures, these elixirs granted them extraordinary hearing, vision, and the ability to run swiftly, allowing them to live over seven thousand years. They frequently visited sacred grotto-heavens to pay homage to various immortals, never abandoning their pursuit of the Dao. Eventually, the Queen Mother of the West (Xiwangmu) bestowed upon them the Mystic Frost Jade Elixir (Xuanshuang Yudan), and upon consuming it, they ascended to the Cloud Palace in the Taiqing Heaven. Moved by their unwavering dedication, the Celestial Worthy (Tianzun) commanded the Left True Attendant to confer upon them the title "Cloud Script," elevating them to the rank of high immortals (Shangzhen).

The scripture observes that ordinary people, ignorant and foolish, often grow lax after only a few days of practice, deluding themselves into thinking their mundane selves can grasp the Great Dao (Da Dao)—an impossible feat. Though Zhu Yuan and his companions possessed steadfast resolve, living in seclusion and maintaining purity by avoiding worldly affairs, they lacked guidance from a true master and thus relied solely on herbal supplements to nourish their bodies. This delayed their attainment of genuine realization. Had they found an enlightened teacher, their progress would have been swifter.

Finally, the text notes that practitioners who encounter a true master and receive authentic methods—whether due to accumulated merit from past lives or the compassion of immortals—can achieve realization quickly. For example, during the ancient Water Kalpa, a Rong tribesman named Fuduoli (surname Posijia) lived west of Mount Kunlun. For over forty years, he bowed daily toward the mountain at dawn and dusk, vowing to attain longevity and liberate the world. His perseverance eventually led him to meet the female immortal Wang Qinxin, who descended from the Taiqing Heaven to guide him.

This scripture recounts the story of a female transcendent (a Daoist immortal) who took pity on sentient beings in the lower realms, particularly one individual dwelling in the barbaric southwestern regions, and ultimately guided him to attain immortality.

The female transcendent, while traveling below Mount Kunlun, resided in the Langyuan celestial realm for ninety thousand great kalpas (an immense unit of cosmic time), yet never ceased caring for beings in the lower worlds. She observed that the terrestrial Qi in the southwest was turbid, its people violent and bloodthirsty—especially the Rong and Di barbarian tribes (ancient terms for southwestern ethnic groups)—who were particularly cruel and never encountered the true Dao. Only one man showed genuine aspiration for the Way.

When the female transcendent reported this to the celestial officials (immortal bureaucrats), they argued these barbarians knew only meat-eating and blood-drinking, clad in foul animal hides, unworthy to hear the supreme Dao. They suggested waiting until their deaths to reincarnate their souls in the Central Plains for future salvation. But the female transcendent insisted the supreme Dao was like a furnace capable of melting heaven and earth, transforming all beings—even wood, stone, and metal could be reduced to ashes. Since this man sought the Way sincerely, why not enlighten him directly?

After her repeated entreaties, the male transcendent Dao Lord finally consented. Overjoyed, on the eighth day of the fourth lunar month at midnight, the female transcendent dispatched a mid-level immortal attendant to guide the man's Shen (spirit) to Lang Palace while he slept. There she taught him the path of longevity, bestowed the Five-Mineral Life-Stabilizing Mysterious Nectar Divine Vessel (a type of elixir and magical instrument), and instructed him in cultivation methods like ingesting heaven-earth harmony Qi and drinking divine waters. Upon awakening, the man faithfully practiced these teachings for over three thousand days, ultimately attaining the middle-rank immortal fruit (intermediate immortal status).

After achieving the Dao, he was appointed to oversee all aspiring cultivators among the western Rong-Di tribes, stationed at a celestial mansion in central Dragon Mountain. He gained the ability to fly freely, emitting radiant light from his body, ascending to the Great Clarity Heaven (Taiqing) to pay homage to the female transcendent during each seasonal festival. The scripture concludes that his enlightenment was entirely due to the female transcendent's grace—having now cultivated through one hundred thousand great kalpas, he remains in the celestial realm.

Through this concrete example, the text embodies the Daoist compassionate ideal of "universal salvation," emphasizing that sincere devotion to the Dao guarantees deliverance regardless of origin or geography. It also illustrates specific cultivation techniques like "ingesting Qi" and "divine waters," alongside celestial hierarchies such as "middle-rank immortals" and "celestial officials."