《洞真太上太霄琅書》Vol. 10

The ninth chapter of the left section in the tenth volume of the Dongzhen Taishang Taixiao Langshu (Supreme Jade Book of the Highest Clarity) outlines essential practices for adepts who have attained the Dao. Article 38 specifically states that realized masters who have not yet withdrawn from the world often choose pivotal moments—such as their birthdays or the zi (midnight) and wu (noon) hours—to expound the 360 precepts and recite the Shifang Huaixuan Pinzhang (Ten Directions Mystical Verses) to instruct those yet to attain enlightenment. For those unaware of their exact birth dates, purification through fasting on jiazi days (first of the sixty-day cycle) is recommended. Practitioners should devote themselves to cultivation in quiet chambers, either sitting or reclining, as singular focus and sincere devotion yield swift results.

The text recounts the story of Perfected Lord Yunwuzi, born on the first day of the third month in the Wuliang Heavenly Realm, who ascended to the exalted rank of Great Perfected King (Taizhen Wang) at just eighteen. During the descent of teachings from the Three Primes (heavenly, earthly, and water officials), he paid homage in the Jade Clarity Heaven and ultimately entered the Great Existence Celestial Palace. While observing purification rites at the Bright Radiance Lodge, numinous auspices appeared: a halo manifested above his head, and the Venerable Sovereign of the Void (Xu Huang Daojun) bestowed upon him the authentic Langshu scripture. Through solitary recitation of the Celestial Emperor’s verses, he came to oversee the registers of myriad immortals, commanding the boundless heavens above and the limitless worlds below, with all perfected beings under the Great Perfected King’s jurisdiction.

This Langshu was transmitted by the Jade Emperor of the Void to the Nine Mysteries (jiuxuan, representing the ninefold heavens), cast in gold as tablets and carved in jade as chapters, with golden threads binding jade-inscribed characters. Secretly stored beyond the nine heavens and discreetly disseminated by the Great Perfected King, it delivers universal salvation across the ten directions. Comprising ten volumes and thirty-nine chapters, its recitation grants mastery over all sections and bestows thirty-nine distinct virtues.

The scripture emphasizes that studying the Langshu must precede engagement with other texts, ensuring the descent of myriad perfected beings (wanzhen) for protection and the spontaneous subjugation of demonic hordes. Just as Yunwuzi’s exclusive practice of the Imperial Verses (dizhang) summoned the Three Primes’ teachings and elevated him to Great Perfected King, combining this foundation with other scriptures would only hasten one’s arrival at the Jade Capital (yujing, the supreme Daoist heaven) to merge with the Supreme Great Dao. The text further lists eighteen perfected beings—including the Great Hua Perfected and the Longevity Lord of the Three Heavens—as lineage holders, prophesying that 360,000 future recipients will behold the Sage Lord of the Golden Portal (jinqué) and transcend sorrow forever.

Appended is a eulogy from the Taishang Zhihui Dongzhen Sanbao Huaixuan Shifang Pinzhang (Ten Directions Mystical Verses of the Three Treasures from the Supreme Wisdom Cavern of Truth), specifically the Northern Supreme’s verses extolling the scripture’s merits in hymnal form.

The Supreme Dao (Taishang) reveals its profound mysteries, radiating brilliant light and unfolding the scriptures of ultimate truth. These precious celestial treasures descend upon the ten directions, revered universally. Without beginning or end, it appears chaotic yet contains the primordial origin. Practitioners ascend to the Jade Capital (Yujing, the highest Daoist paradise) and roam freely upon Mount Kunlun. Transcending the Netherworld's Ghost Capital (Quanqu), even demon kings yearn to hear these true teachings. Seven generations of ancestors thereby attain liberation, resolving karmic debts accumulated through lifetimes. The adept rides the wondrous phenomena of ascension, soaring through heaven and earth on purple clouds.

The Northeastern Taishang Hymn proclaims: Layer upon layer of radiance illuminates the Jade Dawn Heaven (Yuchen), riding beams of light to awaken perfect wisdom. The majestic Hall of Dongzhen (Cavern of Truth) glows with the essence of seven treasures. A single thought transcends the Eight Calamities (eight obstacles in cultivation), dwelling eternally with the Supreme Dao. Golden auspicious light envelops the body as solar and lunar brilliance emerges from emptiness. Ordinary people only understand superficial worldly truths, never grasping the genuine wisdom of scriptures. The Dongzhen precepts are supremely mysterious—even demon kings submit reverently. Ten thousand kalpas pass like an instant—why cling to mere billions of years?

The Eastern Taishang Hymn declares: The Supreme Dao has no form, yet manifests countless appearances to save the weak. Wholeheartedly propagating the mysterious teachings, even the Celestial Spirits (Tianshen, innate sacred beings) marvel in admiration. Those with affinity naturally comprehend the scripture's true meaning; those without treat canons as mere collectibles. Realizing this Dao, one immediately manifests a halo (round light of attainment). The physical body transcends without needing ferries, soaring weightlessly to immortal palaces.

The Southeastern Taishang Hymn reveals: Beyond the ultimate state of "Non-Being" (Wu), even "Being" (You) reaches mysterious depths. Celestial script contains inexhaustible wonders; the orthodox Mystic Gate holds essential secrets. Turning the Dharma Wheel of the Three Treasures (Dao, Scripture, Teacher), all ten directions shine with light. The Supreme observes the Jade Capital paradise while demon kings praise midair. Celestial Emperors chant with palms joined; perfected beings (Zhenren) roar through the void. Scattering flowers as offerings fulfills my vow—eight great pledges accomplished effortlessly.

The Southern Taishang Hymn sings: Numinous immortals ride auspicious clouds, steering dragons across dark waves. Union with the True Dao manifests auspicious signs, washing feet in the eight celestial rivers. Blessings arrive unsummoned, thus freeing one from heavenly snares (constraints of karma). Illuminating the Three Realms with Dao-De (Virtue), even hell's nets are transcended. Resonating with numinous truth, pure wisdom blooms like lotuses.

The Southwestern Taishang Hymn intones: The Unsurpassed Awakened One transcends the four life-forms (birth through womb, egg, moisture, or transformation), abiding serenely beyond mundane dimensions. Light and darkness each bear their karma—without obscurity, no brilliance exists. The mysterious Dharma Wheel turns ceaselessly; perfected immortals gather like blossoming flowers. Roaming frequently through boundless vastness, celestial vision knows no horizon.

The Western Taishang Hymn proclaims: The spiritual Dao entrusts itself through transformative deeds; celestial and human paths each have their crossings. Sailing fathomless abyssal seas, one ever fears wind-scattered waves. Such affinity stems from past cultivation—who can measure wisdom's power?

This scripture describes the wondrous manifestations of the Ten Directions (the Daoist cosmological concept of the universe's ten orientations) and the essential principles of spiritual cultivation. The Supreme Lord (Taishang) of the Northwest proclaims: The Most High reveals profound scriptures to guide the virtuous back to the source of Dao (the Way). The serene state of the Three Treasures (Dao, scriptures, and teachers) may appear quiescent, yet it constitutes the foundation for attaining the fruit of enlightenment. The practitioner Baishi (a model cultivator), through refining Jing (essence) and Qi (vital energy), ultimately achieves an indestructible diamond-like body—his spiritual radiance only intensifies through trials and tribulations.

The Supreme Lord of the Zenith proclaims: The Celestial Worthy gazes upon the worlds of the Ten Directions, where auspicious breezes permeate heaven and earth. Perfect radiance illuminates the sun, moon, and stars, while realized adepts don celestial robes. Demon kings stand in reverent attendance, and the sufferings of hell dissolve before this presence. The majestic virtue of the Supreme transcends all comprehension, surpassing the understanding of both celestial and human realms.

The Supreme Lord of the Nadir declares: The wondrous teachings of the Three Treasures pervade the Ten Directions, operating effortlessly within the void. Following the principles of creation, the Dharma Wheel (symbolizing the turning of Daoist or Buddhist law) arises spontaneously. Where darkness and light intertwine, palaces and pavilions manifest—some ethereal and sublime, others majestic as towering peaks. The Supreme One dwells beyond attachment, liberated in the profound mystery.

The scripture concludes by explaining the cultivation method of "Circling the Ten Directions in Mystical Harmony": Practitioners need only maintain correct mindfulness and pay reverent homage to each of the ten directions (North, East, South, West, etc.) without rigid adherence to form. The Celestial Emperor of Taiwei (a high-ranking divinity) reveals that this practice originated from the teachings of the Primordial Heavenly King (Yuanshi Tianwang, the supreme Daoist deity) nine thousand kalpas ago. It unifies the truths of the Three Treasures, subdues demonic obstructions, and delivers beings from suffering. Through this method, one transcends the constraints of the Three Realms, surpasses the laws of heaven and earth, and ultimately attains eternal unity with nature. These scriptures, with their sublime language and profound wisdom, offer rare and invaluable guidance for spiritual cultivation.

This scripture expounds essential methods and precepts for Daoist cultivation. The Celestial Emperor of Great Subtlety (a high-ranking Daoist deity) states that these chapters, when practiced in conjunction with the major precepts, form the foundation for cultivating the "Three Treasures" (Dao, scriptures, and master). Practitioners should recite the precepts three hundred times and chant this text on their Benming Day (the celestial stem-earth branch day corresponding to their birth year), or alternatively during the noon and midnight hours. Before cultivation, one must first observe purification rituals (cleansing body and mind), then proceed with the practice ceremony. Care must be taken to prevent unrelated persons from overhearing, as these matters are profoundly significant.

For those unaware of their Benming Day, the Jiazi Day may serve as substitute, or after ten years of practice, the ritual may shift to the first day of the lunar new year. The text reveals that exalted immortals like the Queen Mother of Great Authenticity, the Azure Lad of Eastern Florescence, and the Celestial King of Primordial Beginning—all disciples of Lord Lao (the deified Laozi)—practice during the noon and midnight hours on New Year's Day. Meanwhile, the Immortal King of Supreme Ultimate and other transcendents often cultivate during the Chen hour (7-9 AM) on their Benming Days. Practitioners may sit or recline freely in the purification chamber, though according to the Great Methods of the Most High, one should face northward during practice.

True adepts who have attained the Dao practice differently—they may complete their cultivation instantly during zuowang (deep meditative absorption), appearing outwardly like ordinary scholars while secretly refining the true meaning of the "Three Treasures."

The Celestial Emperor of Great Subtlety further transmits incantations for chanting on New Year's Day to dissolve celestial snares and demonic entanglements while protecting one's spiritual essence. The three-part incantation includes: first, a petition for unobstructed movement through the ten directions, free from heavenly impediments; second, a plea to commune with earthly spirits beneath the surface, unbound by terrestrial nets; third, a request for transcendence beyond the Three Realms, avoiding detention in the underworld. This ritual must be performed consecutively for three lunar new years.

The Celestial King of Primordial Beginning concludes by emphasizing that only those from families accumulating virtue across seven generations—with ancestral Daoist practice and names inscribed on golden tablets (records of immortal registers)—may resonate with these precept-chants. The required ritual implements match those of the major precept ceremonies, but require an additional one hundred rolls of deep crimson silk.

This scripture expounds the Daoist principle that cultivators must transcend the Three Realms (the Realm of Desire, the Realm of Form, and the Formless Realm) to achieve immortality. Practitioners must first examine their aptitude and resolve, ensuring lifelong adherence to precepts before undertaking advanced practices. Violating these precepts brings calamity not only upon themselves but also condemns seven generations of ancestors to suffering in hell.

The Three Realms are systematically classified: The Realm of Desire comprises six celestial tiers from Taihuang Huangzeng Heaven to Shangming Qiyao Moyi Heaven. The Realm of Form contains twenty-four heavens spanning from Xuwu Yueheng Heaven to Wuji Tanshi Heaven. The Formless Realm consists of four celestial layers from Haoting Xiaodu Heaven to Taisu Xiule Jinshang Heaven, totaling twenty-eight heavenly domains.

To transcend these realms requires cultivating the "Three Treasures" (Dao, scriptures, and teachers), reciting the Huixuan scripture, and strictly observing major precepts. Practitioners must attain six transcendental wisdoms: penetrating insight into all phenomena (Dongguan), hearing all sounds (Dongting), comprehending the cycle of rebirth (Dongbici), knowing the ten directions (Dongshifang), mastering scriptural precepts (Dongjingjie), and understanding the relationship between nature and the human body (Dongziran). Those who perfect these inner methods become Supreme Ultimate (Taiji) Perfected Beings, ascending to the Jade Capital (the highest Daoist paradise) without regression.

The Supreme Ultimate Master (Taiji Fashi) emphasizes that the Five Supernormal Powers remain confined within the Three Realms and cannot lead to immortality. True transcendence requires surpassing the duality of "being" (you) and "non-being" (wu), maintaining detachment between existence and voidness. Only then can one naturally attain the Six Transcendental Powers and rise beyond the Three Realms.

This scripture elucidates certain celestial realms within the Daoist cosmology of the Thirty-Six Heavens, detailing their distinctive characteristics and how practitioners may secure divine protection through precept observance and scripture recitation. It specifically references the four heavens from the 29th "Supreme Void of Eternal Harmony Heaven" (Tai Xu Wu Shang Chang Rong Tian) to the 32nd "Supreme Ultimate Universal Nurturance Heaven" (Taiji Pingyu Jiayi Tian), whose celestial emperors diligently study the Three Treasures scriptures (Dao, scriptures, and master), uphold the profound precepts of the Mystic Gate, and through pure fasting practices gain the support of celestial powers, ultimately achieving transcendence and immortality.

The supreme Great Canopy Heaven (Daluo Tian) resides beyond 550,555,555 layers of celestial realms, housing the Jade Capital Terrace where the Supreme Dao Ancestor (the highest deity in Daoism) dwells. Its profound mystery surpasses verbal description, remaining unfathomable even to celestial beings. The Eastern Florescence Youthful Lord (Donghua Qingtong Jun, also known as the Lord King of the East and leader of male immortals) emphasizes that practitioners must transcend the Three Realms (desire, form, and formlessness) and master the Six Heavens (referring to six demonic states) to break free from the cycle of birth and death. Only by upholding the great precepts and studying the Three Treasures scriptures can one erase their name from the registers of hell and become an honored guest of the Supreme Dao Ancestor.

The text clarifies that the "Six Great Demon Kings" (Liu Tian Da Mo) are not ordinary malevolent spirits but unique entities appointed to govern heaven and earth due to their merits in past lives, ranking just below the celestial emperors. During cultivation, practitioners first face trials from minor demons, while the ultimate test comes from the Great Demon Kings when their Dao practice nears completion. Only those who pass these trials may be recommended to ascend to the Jade Capital Terrace and have their names expunged from the ledgers of hell. These Great Demon Kings each oversee specific duties, commanding divine troops and ghost generals under the bureaucratic system of the Three Officials (Heavenly, Earthly, and Water Officials), tasked with monitoring practitioners and eradicating wickedness.

Those malevolent spirits and demonic entities (referring to evil forces disturbing the human realm) may attain celestial rank if they comprehend the true essence of immortal Dao, receiving appointments from the Supreme Lord (the highest deity in Daoism). Their seven-jeweled palaces radiate brilliance like the sun and moon—this is also the inevitable passage through which mortals undergo the cycle of birth and death. To transcend this cycle, one must strictly observe the great precepts, which is why Dao cultivators must uphold the Three Treasures (Dao, scriptures, and master).

Donghua Qingtong (a Daoist immortal) said: If practitioners cannot maintain the fundamental precepts and cherish the sacred scriptures, they will remain bound by demonic influences throughout their lives, causing even their seven generations of ancestors to be unable to return to the celestial realm for rebirth. Thus, this principle is of utmost importance—even the great sages regard it with exceptional reverence, let alone ordinary cultivators who must diligently pursue it.

On the profound meaning of "departing yet returning" (Chapter 39):

The cultivation of supreme Dao requires long-term accumulation of merit. If one possesses profound foundations from past lives and further establishes virtuous connections in this life, attaining extraordinary virtue, they may reach the states of Six Spiritual Powers (such as divine vision), Eightfold Mastery (complete understanding of all directions), Ninefold Refinement (the Golden Elixir perfected through nine cycles), and Tenfold Perfection (ultimate realization), merging with the source of the Great Dao. At this stage, physical form and spiritual consciousness (Shen) ascend together—seemingly leaving the mundane world to enter mysterious realms, yet never truly departing. This "departure" serves a greater "return," harmonizing with cosmic resonance and coexisting with all beings.

Realized adepts freely transform between "being" and "non-being" (Wuwei) during cultivation. Though appearing to remain in the world, they have already attained the Dao. They manifest different stages of practice through teaching: those who have realized the Dao seem to depart, while those still cultivating appear present; truly realized ones return to liberate all beings. This state transcends ordinary understanding—only genuine sages (perfected beings) comprehend its mystery.

The ways of sages are unfathomable: seemingly near, then suddenly distant. Their speech and silence, joy and anger, rewards and punishments all guide humanity toward goodness and return to the source. Such wisdom is profoundly subtle, comprehensible only to those with expansive hearts. True Dao practitioners humble themselves to uplift others, sacrificing personal gain to save the people, tirelessly instructing without weariness. When confronting others' faults, they employ skillful means for correction—errors remedied in time cease to be errors. Such sages are revered through the ages. Their realm of "departing yet returning" in cultivation requires later practitioners' redoubled diligence to comprehend.

(Note: The "▲" symbols in the text indicate gaps in the original scripture; the translation preserves the intended meaning without supplementation.)