《上清道寶經》Vol. 4

The Shangqing Daobao Jing depicts the magnificent procession of Daoism's highest deities as they tour the celestial realms to spread the teachings.

First, the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the supreme deity of Daoism, rides forth in a jade chariot. Yellow banners summon wind and clouds to clear the paths in all five directions. Numerous celestial sages and realized beings (Zhenren) follow in nine-colored cloud chariots resembling azure mist.

Next comes the description of the Grand Supreme Dao Lord (Taishang Dadaojun), one of the Three Pure Ones (Sanqing). Initially, he rides the "Chariot of One Radiance" (the highest rank of immortal vehicle), driving eightfold violet clouds, accompanied by the Green Emperor of the East (one of the Five Directional Thearchs). They journey eastward to the Jade Terrace Heaven, where he receives the "Hidden Talisman of the Ninefold Radiance and Great Dawn" (a sacred fulu).

Subsequent passages detail the travels of the other directional thearchs:

• The Red Emperor rides sevenfold crimson clouds southward.
• The White Emperor rides sixfold scarlet clouds northwest.
• The Black Emperor rides fivefold azure clouds north.
• The Supreme Emperor rides fourfold yellow clouds northeast.
• The Central Emperor rides threefold green clouds southeast.
• The Lower Emperor rides twofold purple clouds southwest.

Each thearch arrives at a distinct celestial realm, receiving their respective mystical talismans.

The entire scene brims with sacred grandeur: nine dragons pull the chariots, celestial maidens guide the way with flowered banners, phoenixes sing, white cranes and lions accompany the procession, divine music drifts through the air, and fragrant blossoms swirl. These vivid descriptions capture the solemn ritual and sacred majesty of celestial processions in Daoism, symbolizing the operation of the Great Dao (Da Dao) and its mission to enlighten all beings.

This scripture depicts a magnificent scene from the Daoist celestial realm, portraying various immortal beings arriving in splendid carriages for a grand heavenly ritual assembly.

The text mentions several high-ranking deities: Lord Jing (a senior celestial official) rides a Dongjing Jade Chariot inlaid with precious gems, drawn by purple clouds; the Supreme Lord of the Great Dao (one of the Three Pure Ones, Sanqing) receives the Primordial Heavenly Worthy (the highest deity) at Mount Longjue; and the Emperor of the Great Subtlety (ruler of the constellations) commands the assembly of immortals to prepare in orderly formation. Their chariots each possess unique characteristics—the "Jade Radiance Three Numinous Flowing Light Cloud Chariot" emits a cyan-green glow, the "Spotted Dragon Chariot" shines with eight-colored brilliance, and the "Crimson Mist Vermilion Chariot" appears bathed in red-hued radiance.

These divine processions are accompanied by elaborate ceremonial displays: immortal youths lead the way, jade maidens follow in attendance, with attendants scattering flowers to the left and burning incense to the right. The scripture specifically references important texts such as the "Shangqing Secret Scripture of Dragon Script" (esoteric Shangqing lineage scriptures) and the "Great Firmament Jade Book" (celestial canon). Finally, it mentions cultivation methods—reciting the "Great Firmament Chapter" can naturally illuminate the "Three Passes" (upper, middle, and lower Dantian energy centers) within the body, summoning auspicious clouds to gather around the practitioner.

This scripture depicts the celestial immortals of Daoism traversing the heavenly realms in wondrous chariots, showcasing the imagined processions of the Shangqing (Highest Clarity) tradition.

The female immortals don cloud-patterned emerald robes, riding spirit serpents to embark on their journey toward true Dao. Some steer deer-drawn carriages along the Milky Way. Suddenly encountering the King of Fusang (ruler of the Eastern Paradise), they join a host of immortals in chariots pulled by purple horned dragons, their radiant faces glowing as the true transcendents sing in unison. Eight-Light Chariots and jade carriages spiral through the skies while the Green Lad (guardian of the Eastern Paradise) rides his jade-inlaid vehicle, harnessing spherical Qi like pearls, ascending Cloud-Wave Mountain to enter the Eastern Florescence Palace.

Master Myriad Blossoms rides a feathered carriage formed from Threefold Etheric Clouds, climbing Mount High Origin to rest in the Hall of Ten Thousand Flowers. The True Earl of Prohibitions and the Celestial Lord of the Highest Emperor mount sun-and-moon chariots to ascend Mount Heavy Canopy. Other immortals tread upon the Five Sacred Peaks, grasping luminous mists as the tripartite primordial Qi swirls like violet clouds overhead.

The Flowing Crimson Cloud Chariot and Threefold Etheric Flying Chariot enter the Eight Gates (key bodily portals in Daoist practice), revealing the mysteries of birth and death. The emerald carriage passes through the Gate of Profound Mystery as the Great One True Being (supreme deity) recites the Hidden Scripture of the Great Elixir, riding a chariot wreathed in eightfold smoke, harnessing tempests to soar like dragons through the nine heavens.

The Shangqing Celestials' chariots carry the Jade Scripture of the Great Cavern, while the Primordial Lady of the Supreme Ultimate rides her Feather-Soaring Chariot to a banquet at the Highest Clarity Palace. The Golden Terrace Queen Mother dispatches the Western Numinous Consort, the Jade Maiden of Great Florescence, and three hundred attendants in twenty-four phoenix chariots to receive celestial scriptures at the Golden Portal, ascending thereafter to the Jade Clarity Heaven.

After reciting the Thirty-Nine Chapters of the True Scripture of the Great Cavern ten thousand times, the Yellow Elder of the Center (one of the Five Directional Thearchs) petitions Lord Lao (the deified Laozi). A chariot with crimson whirlwinds and emerald canopy arrives, escorted by the Nine Numinous Messengers and the Great One Director of Destinies (deity governing lifespans). The Six Jia Spirit Generals ride white phoenix chariots during the Eight Solar Nodes (key seasonal transitions), steering black phoenixes across Mount Constant Sun, inverting light and shadow to tour the eight sacred peaks.

The True Lord of Supreme Ultimate Green Radiance rides a pearl-and-jade chariot with winged serpents as wheels, while Laozi surveys the repositories of sacred texts. The Eastern Sea Green Lad patrols Mount Fragrant Cavern in his Solitary Whirlwind Flying Wheel Chariot. The inner transmissions of Lord Mao (founder of the Maoshan tradition) record the Flying Turtle Chariot, Dark Cloud Chariot, and carriages of azure, five-colored, crimson, purple, and white clouds—all embodiments of heaven-and-earth's luminous essence.

This scripture depicts the magnificent panorama of the Daoist celestial realm, divided into two main sections:

The first part portrays the spectacular procession of celestial beings. When the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism) imparts the Natural Numinous Charts, he is accompanied by twenty-four divisions of celestial and terrestrial immortals, including divine soldiers representing the sun, moon, stars, Five Sacred Mountains, and Four Seas—totaling nine hundred million in number. These heavenly warriors ride golden dragons, flying serpents, and other mythical beasts, escorted by thirty-six thousand crimson-robed youths bearing iron staffs. The Dao Lord of Supreme Purity (Taishang Daojun, an important Daoist deity) and the Jade Emperor (Yudi) arrive in five-colored jade-wheeled treasure chariots, with celestial maidens scattering blossoms and golden boys wafting incense smoke, all proceeding to pay homage at the golden palace of the Celestial Worthy of Primordial Beginning. Female immortals like the Purple Primordial Lady of the South Pole journey in jade-brocaded treasure carriages drawn by eight dragons traversing the rosy clouds.

The second section explains cultivation methods through ingestion and refinement. It describes how Daoist practitioners (cloud-robed feather guests) cultivate themselves by consuming auroral radiance and absorbing primordial Qi (Yuanqi). Specific techniques include harmonizing the Three Primordials (Jing-Essence, Qi, and Shen-Spirit) within the body, concentrating the spirits of the five viscera, and undergoing nine refinements to form the Jade Embryo (Qiongtai, representing internal elixir or Neidan). During practice, one must maintain mental tranquility, ultimately enabling the ingestion of divine elixirs and five minerals (medicinal stone materials), attaining longevity through alchemical transformation.

Note: The term "Eight Luminaries" (Bajing) refers to eight stages of Daoist cultivation; "Five Thearchs" (Wudi) denotes the five directional celestial emperors; "Three Purities" (Sansu) signifies three types of pristine Qi; and "Jade Embryo" metaphorically represents the perfected internal elixir. These are all specialized concepts unique to Daoist practice.

This scripture describes the esoteric methods of Neidan (internal alchemy) practice and absorbing celestial energies according to the Shangqing tradition of Daoism. The main content can be divided into several aspects:

First, it explains internal cultivation within the human body. The body contains Five Palaces (referring to the divine residences corresponding to the five organs), where multicolored cloud-like Qi (vital energy) circulates during practice. Through specific breathing techniques like Embryonic Breathing, practitioners circulate genuine Qi to nourish the Six Hollow Organs (digestive system). Advanced practitioners manifest jade-like radiance on their faces, bright eyes, and purple Qi shimmering between their teeth—signs of abundant genuine Qi.

Next, it details methods for absorbing celestial energies. During specific hours (like cockcrow) and orientations (such as the Mystic Metropolis atop the Numinous Jewel Mountain), special primordial Qi flows between heaven and earth. Practitioners employ the "Tooth-Feasting Method" (a type of Qi-absorption technique) during the Eight Solar Terms (beginning with Spring Equinox) to enter meditative retreats while visualizing the Five Directional Elder Lords. Eight years of such practice yields attainments like jade maidens attending one's person and luminous bodily radiance.

The scripture further describes visualization practices: constantly envisioning a great solar disc within the spleen containing a golden pavilion housing immortal texts sealed with golden stamps; visualizing the stomach as yellow fields with white, congealed-fat-like genuine Qi. These visualizations awaken wisdom, achieving the state of "sunlit mind-gate illumination."

Finally, it emphasizes Qi's paramount importance as the vehicle of Shen (spirit), distinguishing clear and turbid Qi. By ingesting "Mystic Root Qi" (primordial energy), practitioners nourish their innate nature to attain longevity. Accomplished adepts become "Qi-consuming immortals" who maintain youthful appearances for millennia.

This passage describes Daoist cultivation methods involving "Qi absorption techniques" and visualization of the Eight Trigrams (Bagua: Qian, Kun, Zhen, Xun, Kan, Li, Gen, Dui).

The practitioner first visualizes the trigrams positioned around the body in a quiet chamber: Li (Fire) above the crown, Kan (Water) below the navel, Kun (Earth) at the left hand, Xun (Wind) at the right hand, Qian (Heaven) beneath the left foot, Gen (Mountain) beneath the right foot, Dui (Lake) below the left rib, and Zhen (Thunder) below the right rib. Each trigram emits corresponding divine Qi and radiance, with celestial beings inhabiting the eight directions who exhale vital breath. Seasonal trigram correspondences govern the yearly cycle: Zhen governs spring's Wood phase generating Fire, Li governs summer's Fire generating Earth, Dui governs autumn's Metal generating Water, and Kan governs winter's Water generating Wood. During seasonal transitions, the remaining four trigrams (Qian, Kun, Gen, Xun) govern Metal Qi.

The practice involves monthly breath adjustments: During spring months (first and second lunar months), one first inhales Zhen Qi three times, then Li Qi nine times, Xun Qi four times, Kun Qi twice, Qian Qi six times, Gen Qi eight times, Dui Qi seven times, and Kan Qi once. This is followed by thirty-six tooth-tappings and limb massages. Practitioners maintain purity, performing daily obeisances to the Supreme High (Taishang, the highest Daoist deity).

The text details techniques like pressing the tongue against the palate (the "Golden Bridge"), tooth-tapping ("Jade Pendants"), and swallowing saliva ("Sweet Spring," "Cinnabar Pool," or "Dew Essence"). At dawn, one ingests clouds from five directions; at dusk, absorbs light from sun, moon, and stars. Through twenty-four solar term practices, practitioners achieve progressive stages: "body lightness," "minor attainment," and ultimately "great Dao realization." Successful cultivation manifests as facial radiance, marking one as a Perfected Being (Zhenren).

These methods require specific breathing rhythms (nine ascending and descending cycles), time cycles (12-day, 18-day, or 36-day periods), and purification rituals, representing characteristic Neidan (internal alchemy) practices of the Shangqing (Highest Clarity) tradition.

This passage explains Daoist cultivation methods for attaining longevity through absorbing the essences of the sun, moon, and stars, along with a classification system for various elixirs of immortality.

The method for absorbing solar essence (日精) should be practiced during sunrise on the 1st, 3rd, 5th, 7th, 9th, or 15th day of the lunar month. Face the sun while visualizing: within your heart resides a miniature sun crowned by a black canopy, beneath which sits a red-robed youth enveloped in nine layers of crimson qi. Imagine this energy rising from your crown and circling the actual sun nine times. Simultaneously recite the incantation: "Solar Lord Primordial Yang, return to the Crimson Palace (heart), unite with my virtue (De), together nourish the youth." Then visualize solar essence entering through your nose, swallowing it three or nine times. This practice will reveal three figures in your heart: the Great Unity Father (太一父神) on the left, the Mysterious Radiance Mother (玄光母神) on the right, and the red-robed youth seated between them upon a golden bed and jade couch. They hold jade cups containing divine nectar and immortal herbs—consuming these grants longevity.

For lunar essence (月华) absorption, kneel facing the moon at midnight on the 15th lunar day. Recite: "Lunar Lord Pure Light, return to the Dantian, unite with my virtue, together nourish the youth." Visualize white and yellow lunar essences entering through mouth and nose, swallowing three or seven times to nourish the kidney foundation, thus achieving longevity.

Stellar essence (星精) practice occurs at sunrise or midnight. Visualize the North Star (revered as "Supreme Dao Lord of the Constant Heaven") while reciting longevity invocations. Imagine starlight flowing through your third eye, swallowing it three or five times until it fills your heart, gallbladder, and spleen. The spleen houses the Dao Mother who nourishes the inner youth, conferring immortality.

The "Flying Vessel" (飞舟) mentioned later refers to an elixir compounded from cloud-water, cinnabar, jade, and gold, refined through nine alchemical furnaces. Consuming it enables celestial flight through the Nine Heavens, though this falls short of attaining Zhenren (True Person) status.

Finally, the text enumerates nine grades of elixirs: The supreme grade includes "Supreme Harmony's Natural Dragon-Embryo Nectar," "Jade-Embryo's Exquisite Liquid Paste," and "Flying Vessel Purple Blossoms." The middle grade features "Luminous Spring Great Clarity Elixir," while lower grades comprise "Ninefold Cycled Elixir," "Nine Cauldrons Elixir," and "Cloud Radiance Elixir." Each category possesses distinct effects—supreme elixirs enable dragon-mounted ascension, while middle and lower grades serve specific cultivation purposes.

This scripture records various elixir formulas and cultivation methods treasured by the Shangqing (Highest Clarity) school, a major Daoist tradition. It mentions eight types of purple elixirs with poetic names like "Four-Stamen Purple Blossom" and "Fire-Subtle Purple Jade Essence," collectively called the "Nine Elixirs" representing nine distinct refinement techniques. Consuming these elixirs was believed to confer immortality, with the scripture listing nine principal varieties: Nine Splendors Elixir, Divine Talisman Elixir, Dragon Elixir, Reverted Elixir, among others.

Special emphasis is given to the supreme "Ninefold Reverted Elixir," requiring nine cyclical refinement processes. The text describes rare ingredients like langgan (jade), yuhua (immortal herbs), and "Seven Solar Infants" (essences gathered at auspicious hours), along with their preparation methods. These formulas were originally stored in the Jade Terrace of the Celestial Emperor, accessible only to properly initiated adepts.

The latter section details the preparation of the "Golden Elixir of the Immortal Mother": requiring three sheng of white honey, three jin of premium cinnabar, and two jin of mica powder, simmered in bronze vessels over mulberry wood fires for three days, then steamed for thirty days. Also called the "Queen Mother of the West's Age-Suspending Qi Elixir," its name suggests anti-aging properties. The entire process emphasizes alignment with the Dao, asserting that true elixirs crystallize the "authentic unitary Qi of spontaneous nature."

(Note: Daoist alchemy divides into waidan [external alchemy] and neidan [internal alchemy]. These recipes represent waidan techniques involving mineral-based longevity elixirs. Modern readers should note some ingredients like cinnabar contain toxic mercury and must never be replicated.)

This scripture records the methods of consuming immortal elixirs in Daoist cultivation, primarily describing the preparation techniques and effects of several precious alchemical substances.

The preparation involves steaming medicinal ingredients in bronze vessels with solar fire continuously for three days and nights. After sun-drying, they are pounded thirty thousand times, sifted into fine powder, then mixed with white honey to form pills the size of small beans. Twenty pills are consumed each morning at dawn.

The text enumerates dozens of legendary elixir names, such as "Jade Nectar and Golden Sap" (nectar-like celestial medicine) and "Soaring Ascension Elixir" (pills enabling flight). Most of these miraculous medicines originate from mythical blessed lands like Fusang (the sacred sunrise tree), Changyuan, and Xuanpu (the immortal realm atop Kunlun Mountain). These celestial formulas were transmitted by the Supreme Lord of Dao (one of Daoism's highest deities) and Lord Lao (the deified Laozi).

Consuming these elixirs produces astonishing effects: achieving immortality while maintaining youthful, maiden-like beauty; ascending to the high celestial realms (Jingxiao) and manifesting countless emanations; as well as purifying body and mind by dispelling turbid Qi. Particularly noteworthy are the elixirs recorded in the Great Cavern Scripture (Dadong Zhenjing), considered the most precious treasures consumed by immortals in the Jade Pure Realm (the highest heaven).

The latter section continues listing various miraculous medicinal materials, including "Ninefold Cycled Elixirs" (pills refined through nine cycles) and "Azure Mystery Rosy Clouds Treasure" (condensed essence of cyan mist). These ingredients often require collection at specific times—such as midnight—or from particular directions. Their consumption purportedly enables one to share heaven and earth's longevity, transcending natural lifespan limitations.

This scripture describes the different grades of immortal elixirs consumed in Daoist cultivation and their miraculous effects, categorized hierarchically from the highest to the lowest quality:

The supreme grade consists of divine medicines consumed by celestial immortals (Tianxian), including miraculous plants like "Divine Peaches," "Kunyuan Phoenix Nectar," and "Nocturnal Essence White Herbs," as well as cosmic essences such as "Radiance of Jade Boys" and "Qi of Jade Maidens." Consuming these can summon heavenly deities and allow one to drink from the mysterious qi of sacred waters. Particularly noteworthy are rare treasures like the "White Water Spirit Clam" and "Eight-Heaven Crimson Chives" — ingesting these grants longevity equal to Heaven and Earth, and are so treasured by the Jade Emperor and Lord Lao (Laojun) that ordinary people could never hope to encounter them.

The second tier comprises elixirs of the "Supreme Ultimate (Taiji) grade," including refined substances like "Nine-Stone Smelted Mist" and "Cinnabar Liquid Jade Nectar," as well as liquid elixirs such as "Purple Blossom Crimson Essence" and "Nine-Cycle Five-Cloud Elixir." These require complex alchemical processes of "nine transformations and ten refinements." Consuming them enables one to ride clouds and mist, traverse the Heavenly River backwards, mount dragons, and roam the skies freely.

The third grade includes spirit mushrooms like the "Thirty-Six Sacred Zhi Fungi," combined with cosmic essences such as "Solar Waters and Lunar Radiance." These nourish the five viscera, transform one's appearance, and extend lifespan to ten thousand years. Liquid elixirs like "Mystic Water Cloud-Blossom Nectar" and "Five-Yellow Numinous Qi" can prolong life by a thousand years with a single dose.

The lowest grade consists of mundane herbs accessible in the human world: pine resin, mountain ginger, calamus, Solomon's seal, chrysanthemum, and poria fungus. Though less potent than higher grades, long-term consumption can still grant lifespans of three to four hundred years while maintaining youthful appearance. Practitioners may even command spirits and become terrestrial immortals (Dixian) who roam freely among the Five Sacred Mountains.

The text concludes by mentioning a cultivator named Su Lin (courtesy name Zixuan) from Puyang Qushui. These contents reflect the Daoist pursuit of immortality through elixir consumption, classifying medicines by efficacy — the rarer and harder to obtain the substance, the more extraordinary the supernatural powers it confers.

On Mount Hua, there lived an immortal named Master Qiu who, after just five years of cultivation, could freely traverse through fire and water while maintaining youthful features like a maiden. This immortal remarked: "You are a true cultivator of the Dao, for within you already lies the foundation of the Three Primordials (Jing, Qi, Shen) and the True Unity (primordial Qi)."

Lady of the Southern Peak (née Wei Xian'an from Rencheng, Shandong) once heard celestial music of bells, drums, reeds and flutes in the midnight sky during the coldest winter month. She witnessed several immortals arriving from the east: Supreme Ultimate Perfected Lord An Duming, Great Divine Lord Fangzhu of Eastern Florescence, Sound Youth Fulsang, Azure River Solar Valley Divine King Jinglin, and Pure Void Perfected Lord Xiaoyou Immortal King Wang Zideng. The lady immediately prostrated in reverence, and the immortals bestowed upon her two types of divine elixirs: one called "Self-Healing Divine Powder of Hidden Ascension," the other named "Luminous Golden Pill of Stone Essence for Spiritual Transformation." Seven days after consuming these, a flying chariot dispatched by the Supreme Mystic Immortal came to receive her. Using the "Scenery Method" (a technique of liberation from the corpse), she entrusted her physical form to a sword pillow and ascended to immortality.

The biography of Purple Void Primordial Lord (a Daoist female immortal) records that celestial medicines in the heavenly realm are as abundant as grains in a granary. The scriptures list various alchemical ingredients by their esoteric names: "Crimson Silk Scarlet Child" refers to cinnabar, "Solar Soul of Cinnabar Mountain" to realgar, "Lunar Radiance of Mystic Terrace" to orpiment, "White Plain Soaring Dragon" to white quartz, "Azure-Waisted Maiden" to malachite, "Purple Mound Patterned Marquis" to amethyst quartz, "Jade City Flying Blossom" to graphite, "Mystic Pearl of Northern Thearch" to niter, "Yellow Child of Nine Numinosities" to sulfur, "Golden Ram of Five Essences" to actinolite, "Falling Blossoms and Flying Petals" to mica, "White Tiger's Shed Teeth" to golden dental stone, "Flowing Cinnabar White Ointment" to lead powder, and "Inverted Divine Bone" to rock salt.

For practitioners seeking to cultivate the "Method of Ingesting Sun and Moon" (a practice of absorbing solar and lunar essences), they may emulate the practice of Lesser Yang Perfected Being: first anoint the body with Jade Spring Green Mushroom Ointment contained in glassware, then nourish the entire form with refined medicinal paste held in golden vessels. Among these, the "Jade Nectar of Yellow Qi Solar Essence and Mystic Water" - also called "Soaring Dragon Cloud Fat" - is an immortal elixir refined from the essences of five minerals. The scripture states that consuming it for fifteen years will make one's body emit jade radiance, conferring immortality and the power to command spirits. After three years of consistent use, copying this formula at night yields greater efficacy than cultivating with the "Eight Minerals" (eight mineral-based elixirs).

This scripture records the cultivation practices and alchemical formulas of several Daoist immortals from the Shangqing (Highest Clarity) tradition, an important Daoist school.

The text describes several precious elixir recipes: golden pellets refined from minerals are deemed more valuable than cassia water, while mica-based jade liquor is called the "Great Cavern's Cloud Herb Mystic Wave." A paste-like elixir made from black sesame is named "Mysterious and Pure Feminine Unity, the Five Elders' Purple Gem Nectar." The "Seventy-Four Flying Spirit Pills" consumed by Lord Mao Ying (Mao Ying) enable one to soar through the skies, while the "Purple Radiance Blazing Light, Great Unity's Four Stabilizing Pills" grant a lifespan of ten thousand years.

The text particularly emphasizes the immortal ascension of the Perfected Mao Ying. A native of Nanguan in Xianyang, he became a disciple of the Ghost Valley Master of North River at eighteen and later secluded himself on Mount Hua for cultivation. His great-grandfather, Mao Meng, had ascended to immortality from Mount Hua by riding clouds and dragons in broad daylight, as commemorated in the local ballad: "Immortal Mao Chucheng rides dragons into the Great Purity." During his six-year retreat on Mount Heng, Mao Ying dreamed of the Jade Maiden of Supreme Mystery (a Daoist female immortal) holding a jade tablet, revealing that the Lord of West Citadel possessed the true Dao. After devout prostration, Mao Ying received transmissions from the Lord and, seventeen years later, was entrusted with sacred scriptures and divine registers. Three years after that, he was introduced to the Queen Mother of the West (the supreme goddess in Daoism) at White Jade Turtle Mountain. The Lord bestowed upon him the Ninefold Cyclical Elixir (the supreme immortal elixir) and divine prescriptions, while the Heavenly Emperor appointed him as the High Minister of the Eastern Peak, overseeing the registers of life and death in Wu and Yue.

Later, Mao Ying guided his younger brothers in cultivation: he instructed Mao Gu, the second brother, to ingest the "Green Sprout" elixir, while Mao Zhong, the third brother, was given the "Four Fans of Wind Earl’s Divine Powder" (traced back to the ancient immortal, Master Gaoshang) transmitted by the Yellow Emperor. Mao Zhong also supplemented his practice with the "Queen Mother’s Four Youth Pill Powder" to nourish his essence (Jing) and vital energy (Qi). These alchemical methods represent profound and superior techniques.

The text also mentions Lady Wei (the female immortal Wei Huacun), who, through "visualization meditation" (Cunsi) and talismanic ingestion, maintained sharp hearing and vision at eighty-three and could fast for a hundred days. Additionally, it highlights key cultivation principles, such as the necessity of first expelling the "Three Corpses Worms" (parasitic malevolent entities that deplete lifespan and disrupt organ functions).

After eighteen years of medicinal cultivation, Lord Mao (an important deity in the Shangqing Daoist tradition) retained the youthful countenance of a maiden. He prayed to the Mysterious Mother (Daoist goddess) to partake together of the Seven-Treasure Jade-Dust Golden Elixir (Jindan) and Purple Hidden Mushrooms, celestial medicines naturally nurtured by heaven and earth. These included five types of luminous night-glowing mushrooms gathered with the right hand, phoenix brain, tiger's froth, and jade frost from cloud canopies—rare treasures that, when consumed, enabled one to ascend ethereally and meet the Sacred Lord of Feminine Unity (a Daoist divinity) within the cosmic void of Taixu (primordial origin).

This sacred lord often summoned the Azure Lad (immortal attendant) to serve beside him, hosting banquets with celestial delicacies like flowing-roses immortal wine, red-tree white fruits, and crimson-water blue berries. The August One (ancient perfected immortal), dispatched by the Lord of Fusang (sun deity), governed the immortal officials of Mount Emei. Standing nine feet tall with a fully furred body, he dwelled in a residence of dark jade with yellow jade beds, adorned with exquisite silk canopies while burning Thousand-Harmony incense, attended by numerous celestial maidens.

Practitioners who drank the Mysterious Water Cloud-Blossom Nectar (also called Cloud-Hidden Vermilion Nectar, five measures daily) could maintain childlike complexions and bodily fragrance. Dao cultivators should journey to the palaces of the sun and moon, pay homage to their sovereigns, and drink the Golden Distilled Immortal Nectar refined from solar and lunar essences to enhance wisdom. The Supreme Perfected Being (high-ranking immortal) transmitted the supreme formula of Thousand-Stone Azure Essence Rice—consuming it granted immunity to all poisons; after ten years one could summon the Azure Essence Spirit to command wind and rain, with each dose extending life by a millennium.

Mount Juqu (sacred Daoist site) grew five divine mushrooms: the first, Dragon-Immortal Mushroom, resembled intertwined serpents with scale-like leaves and coiled-dragon roots—eating it conferred status as a Supreme Ultimate (Taiji) immortal official; the second, Complete Red Mushroom, glowed crimson throughout, its branches chiming like metal and stone when touched—consumers became Supreme Ultimate grand officers; the third, Swallow-Embryo Mushroom, had purple sunflower-shaped leaves veined like flying swallows—ingesters ascended as Great Purity Dragon-Tiger Immortal Lords; the fourth, Night-Cave Mushroom, appeared bluish-white like plums, its fruits illuminating entire caverns at night, shining like mirrors when fallen.

This scripture describes several miraculous immortal mushrooms (lingzhi) in Daoism and their effects. The Great Ultimate Perfected Being (Taiji Zhenren, a high-ranking Daoist immortal), following the command of the Most High Lord Lao (Taishang Laojun), dispatched the Five Directional Heavenly Emperors to bestow these celestial fungi upon destined individuals. Four special types of Hidden Mushrooms of the Great Ultimate are mentioned:

The first is called the Great Ultimate Spiritual Mirror Hidden Celestial Azure Mushroom (Taiqi Lingjing Yintian Bizhi), bluish-green like a moon mirror, with three stacked layers standing five to six inches tall. The second is the Great Ultimate Hidden Star Soul Mushroom (Taiqi Yinchen Linghun Zhi), white as the Big Dipper, with seven segmented stems reaching three to four feet high. The third, named the Linked Net Hidden Mystery Great Ultimate Golden Heaven Mushroom (Huangang Yinxuan Taiqi Jintian Zhi), red like a small jujube tree, bears ring-shaped luminous fruits and grows three to four feet tall. The fourth is the Great Ultimate Mysterious Moon Dragon Vein Mushroom (Taiqi Xuanyue Jinglong Zhi), dark bluish-green like an inverted bowl, measuring seven to eight inches in diameter and three to four inches in height.

The scripture also records cultivation methods: dig a six-foot-deep pit, plant the mushroom spores, irrigate with "yellow water" (likely referring to a special elixir), and after three years, the Five-Colored Phoenix Brain Mushroom (Wuse Fengnao Zhi) will emerge. Consuming it enables ascension to the Great Ultimate celestial realm, even transforming the earth into a phoenix mount. This mushroom is alternatively called The Purple Text of Hidden Mushrooms' Spiritual Scripture (Taiqi Yinzhi Lingshu Ziwen).

Later passages describe Yin Xi (Laozi's disciple) accompanying Lord Lao on immortal mountain journeys—witnessing nine elder immortals consuming Ninefold Intertwined Mushrooms (Jiaojiao Zhi) at Mount Changyang, and partaking of Nine Radiance Mushrooms (Jiuguang Zhi) at Mount Suqiu. The text also mentions Golden Jade Purple Mushrooms (Jinyu Zizhi) flourishing abundantly on Wind Mountain in the Heavenly Mirror Kingdom, where celestial beings scatter fragrant blossoms while the sun and moon pour down numinous light. Consuming these mushrooms activates the Five Viscera Deities (Daoism believes five deities reside within human organs), with jade maidens serving golden trays in attendance.

The concluding section cites poetic verses by Lady Wang, the Eastern Flower Middle Guardian (Donghua Zhonghou Wang Furen, a Daoist female immortal), describing five mushrooms perfuming sacred peaks, immortal grasses flourishing abundantly, and spiritual grottoes enduring myriad kalpas untouched—yet when their radiance emerges, they connect all celestial realms. The entire passage reveals Daoism's mythologized vision of immortal mushrooms as vital conduits to longevity and transcendence.

The Daoist scriptures record various miraculous "zhi" mushrooms and herbs (lingzhi xiancao) that grow in sacred mountains and spiritual realms, possessing extraordinary properties.

The Jade Fat Zhi grows in jade-rich mountains, formed from congealed ten-thousand-year jade essence. It takes shapes resembling birds and beasts, translucent like water. When mixed with the juice of Heartless Grass (a celestial herb), it instantly liquefies. Drinking one dou measure extends life by a thousand years—this ranks among the highest grade treasures in the Lingbao Zhi classification.

The Five Sacred Peaks Diagram is a primordial treasure existing since the world's creation, enshrined in the Grotto Palace of the Thirty-Second Heaven where supreme perfected immortals (shangzhen feixian) dwell. The divine jade zhi growing there grants immortality, earning admiration even from the Yellow Emperor and Laozi for its profound mystery.

Stone Zhi flourish in rocky accumulations along famous coastal mountains, displaying diverse forms: some resemble animals with heads, tails and limbs, colored crimson like coral, white like congealed fat, black like ink stains, blue-green like kingfisher feathers, or golden-yellow. The largest weigh over ten jin, emitting visible radiance from a hundred paces at night. Pound the Stone Elephant Zhi 36,000 times—consuming a cubic cun piece grants longevity; one jin extends life by 100,000 years. Bowl-shaped varieties under one chi diameter include Seven Luminescence Zhi with seven holes and Nine Radiance Zhi with nine holes, glowing like stars at night. The Taiyi Jade Register and Chang's Inner Records document 120 stone zhi varieties.

Among Wood Zhi, the most precious is the Millennial Pine Resin Zhi (Mu Weixi Zhi), lotus-shaped with nocturnal luminescence. Wearing it wards off weapons—its root resembles a seated human figure seven chi tall that bleeds when cut. Applying this blood to feet enables water-walking; full-body application confers invisibility. Combined with Jusheng herb, it reveals underground gold and silver treasures at night. Ten jin consumption grants a millennium of life. Three-thousand-year pine bark produces Dragon-Form Node Zhi weighing ten jin—one jin extends life 500 years. Fantao Zhi has dragon-like trunks, crimson gauze-like flowers, and kingfisher-hued fruits, growing five chi tall along shaded mountain streams—one plant grants 5,000 years. Daquan Zhi resembles lotuses floating on water with sweet-spicy flavor. Jian Shi Zhi fruits from the legendary Heaven-Linking Tree have snake-patterned skins and phoenix-shaped berries—combined ingestion enables daytime ascension.

Among Herb Zhi, the Solitary Swaying Zhi is unique—it trembles without wind, with red stems and roots ranging from wine-vessel to peck-measure sizes.

This scripture primarily describes several rare spiritual mushrooms (lingzhi) and celestial herbs in Daoism, along with their methods of consumption, as well as various precious treasures and ritual offerings required for cultivation practices.

The text first introduces several miraculous lingzhi: twelve egg-shaped mushrooms growing in a circular formation on the legendary immortal mountain of Hushou Shan Wuban, resembling blue ox horns—consuming just a small piece can extend life by a thousand years. Other varieties include the purple Mamu zhi, bead-like pearl zhi, and white talisman zhi resembling plum blossoms. Some of these mushrooms bear fruit in winter, while others emit purple vapors; ingesting them can prolong life for one to two millennia.

Next, it describes the transformative jun zhi, which can morph into palaces, chariots, dragons, tigers, or flying birds, displaying over a hundred colors. Consuming the highest grade leads to immortality, the middle grade grants several thousand years of life, and even the lowest grade ensures a millennium. The text also details the method for consuming lotus seeds (ou shi): gather lotus seeds in the eighth month and lotus roots in the ninth month, dry them in shade for a hundred days, then ingest with well water at specific hours during the first lunar month. Long-term consumption can dispel illness and prolong life.

The latter section discusses treasures produced by celestial islands in the sea, such as Lingniao Shan's abundance of gold, silver, and jewels. It mentions special metals like the "Western Blade" (a jade-cutting metal) and "Meteoric Gold" (tiny granules that enhance eyesight). The scripture emphasizes that worldly riches are difficult to safeguard, while cultivation requires specific offerings: purple gold for oath-taking and yellow gold for alchemical elixirs to aid the world.

Finally, it outlines the offerings practitioners must prepare: those studying Daoist methods should present golden fish and jade dragons along with high-quality gold to their masters. When receiving ten essential scriptures like the Dongxuan Lingbao Zhenwen (Authentic Texts of Numinous Treasure from the Cavern of Mystery), one must pledge oaths to the Nine Heavens (Daoism's highest celestial realm) using premium gold, golden dragons, and gold clasps.

This scripture depicts wondrous visions of the Daoist celestial realms and cultivation rituals. It describes how the deeds of high-ranking immortals (shangxian) are recorded in silver-bound celestial texts (yinbian), while beneath the Five Sacred Mountains (Wuyue) lie treasures of gold, silver, and jade radiating brilliant light that illuminates the ten directions. The Dragon Kings of the ocean raise coral trees five million li high from the azure depths, their branches adorned with seven precious jewels (qibao) forming blossoms that cover the sea, bathing the Three Realms and celestial spheres in the glow of luminous pearls.

Particular mention is made of the Lapis Lazuli Kingdom (Liuli zhi guo), a pure land entirely constructed of translucent gemstone, where the Light-Pushing Youths (Tuiguang tongzi) - celestial attendants who follow the sun and moon - lead 3,600 crimson-robed attendants to gather jade imbued with golden essence and purple radiance from the ocean. The Three Sovereigns (Sanhuang) of antiquity attained liberation through this scripture, while the Great Emperor of Taiwei (Taiwei dijun), a high celestial deity, offered his luminous moon-pearl to the Dao Lord (Daojun) as tribute to receive this scriptural transmission.

The Celestial Minister Azure Lad (Shangxiang Qingtong jun) reveals the cultivation method: on auspicious days including the first day of the first month, the seventh day of the seventh month, and ninth day of the ninth month, practitioners must observe purification rituals (zhai) and prepare eight jade tablets (yuzha) to petition the Three Primordial Ladies (Sanyuan jun) - Lady White Simplicity, Lady Yellow Simplicity, and Lady Purple Simplicity. When receiving the essential scripture Dongxuan Lingbao Zhenwen (Perfect Text of Numinous Treasure from the Cavern of Mystery), one must offer five-colored silks measuring forty-nine chi each as ritual tokens. The text concludes with mention of the supreme secret scripture Yuqing Yinshu (Jade Purity Hidden Writings), which can only be transmitted to those with "golden names and jade bones" (jinming yugu) - destined for immortality - through specific ceremonies requiring precisely measured brocade as ritual offerings.

This passage describes the ritual protocols and symbolic tokens used in transmitting scriptures within the Shangqing (Highest Clarity) tradition, an early Daoist school emphasizing visualization practices. The main elements include:

When transmitting the Shanghuang Baojing (Precious Scripture of the Sovereign Above), ninety feet of blue phoenix-patterned gauze silk must be offered as a covenant token (a standard textile used in Daoist oath rituals). Disciples should prepare five feet of red silk as an offering when requesting the scripture, along with differently colored silks representing the cardinal directions: ninety feet of blue for the East, thirty feet of crimson for the South, seventy feet of white for the West, fifty feet of black for the North, one hundred twenty feet of yellow for the four corners, thirty-two feet of blue for the celestial realm above, and thirty-two feet of yellow for the terrestrial realm below. These multicolored silks symbolize covenants with the deities of the ten directions and possess the power to liberate departed souls.

The text references several important Daoist divinities: the Nine Palaces Perfected (Jiugong Zhenren, nine corporeal deities corresponding to internal cultivation) who naturally transform their nourishment; Master Anqi (a renowned Han dynasty fangshi) who once feasted with divine maidens; and a Shangqing Perfected Being who traveled eastward to immortal realms, consuming legendary elixirs like "stone marrow and golden marrow" while maintaining seven years of purification. It also describes the Queen Mother of the West (Xiwangmu, supreme goddess) hosting a celestial banquet in her jade palaces with myriad delicacies served in seven-jeweled vessels.

Finally, the northern paradise of Guanghan Kingdom produces a special strain of rice beneath which lies the luminous pearl called "Yanmo" - radiating light like the Buddhist cintāmaṇi jewel. These descriptions reflect Daoist mystical conceptions of sacred objects and immortal realms.

This scripture depicts wondrous scenes from the Daoist celestial realms and the dietary cultivation practices of immortals. Thirty-six hundred thousand miles east of Mount Sumeru lies a land called "Pure Harmony," where inhabitants eat rice only once every three years. This miraculous grain grows three feet long, while the people themselves stand six feet tall. Their daily sustenance comes from cooked non-glutinous rice, sometimes consumed as infrequently as once every three years.

The text mentions several revered Daoist deities and their cultivation methods. The Azure Essence Emperor Lord (Qingyao Dijun) practices through "ingesting refined Qi (qi)" and "chewing the Mysterious Root" (a metaphor for Neidan/internal alchemy practice), while drinking "Imperial Wine of Golden Nectar" and "Orchid Wine of Gold" - both celestial elixirs. The Great Micro Emperor Lord (Taiwei Dijun) commands four perfected beings (zhenren) to prepare "Liquor of Flowing Rosy Clouds" and beverages infused with "Purple Radiance of Fiery Illumination."

Two spiritually potent plants are described: Sichuan peppercorns from the Shu region, imbued with Great Yin (Taiyin) energy and said to have coexisted with Heaven and Earth since creation, and ginger containing Great Yang (Taiyang) energy that grows on sunlit mountain slopes. Yin Xi (Laozi's disciple) accompanies the sage on celestial journeys, witnessing immortals like the True Lord of Northern Splendor (Beihua Zhengong) eating mystical melons that ripen only once every four kalpas (cosmic cycles). They also observe the Queen Mother of the West (Xiwangmu) partaking of celestial fruits like jade-green peaches and purple pears.

Fangzhu Qingtong (the Azure Lad of Fangzhu) prepares crimson fruits and cinnabar melons. When immortals absorb the essence of sun and moon, they often consume "Bamboo Basket Nectar" (also called Great Illumination Honey) - solar essence congealed into celestial food that nourishes the five viscera. "Flower Nectar and Blossom Essence" refers to similar ambrosial substances. Elder immortals like the August Ones of Central Majesty (Zhonghuang Zhulao) reside in the Great Void, sustaining themselves on magical apricots that confer longevity beyond measure.

The Shangqing Daobao Jing (Scripture of Supreme Clarity's Dao Treasures) is a pivotal text of the Shangqing (Supreme Clarity) Daoist tradition. This fourth scroll presents its core teachings. The Shangqing school emphasizes inner cultivation and spiritual transcendence, and this scripture records profound cultivation methods and celestial mysteries. Scroll Four likely contains specific meditation techniques, esoteric talismanic formulas (fulu), or deeper exegesis on the Dao's nature—serving as essential guidance for practitioners advancing their spiritual attainment. While the original text is unavailable here, we may surmise this pivotal section bridges foundational practices with advanced cultivation, often containing doctrinal transitions crucial for progressing from elementary training to higher stages of realization.