《上清高上玉晨鳳臺曲素上經》

This passage describes the celestial paradise and cultivation methods from the Shangqing (Highest Clarity) Daoist scripture Shangqing Gaoshang Yuchen Fengtai Qusu Shangjing (Highest Jade Dawn Phoenix Terrace Melodies Scripture). The content can be divided into several parts:

First, it depicts the sacred "Jade Dawn Phoenix Terrace" - a celestial realm situated above the Nine Heavens, south of Mount Jade Capital. This jade palace formed naturally from phoenix qi (vital energy), where eight types of interwoven authentic qi arise in the void. Its winding ten-fold, nine-bend pathways connect to all directions, attracting soaring cranes above while connecting with the Eight Pure Spirits (ba su) in all quarters. Here gathers the Nine Primordial Zhengyi Qi (jiu yuan zhengyi zhi qi), forming the "Songs of Sorrow and Joy" (you le zhi ci), a sacred scripture.

The text then vividly portrays the terrace's splendor: the black altar (xuan tai) bears inscriptions spanning ten feet square, their radiant brilliance illuminating the Nine Heavens. Phoenix-adorned cloud canopies and purple mist swirl about as divine beasts roam freely. Below, six lion guardians stand watch while the Five Directional Emperors and jade immortals wield five-colored spirit banners. Three thousand jade maidens and youths attend on either side, amidst the interwoven radiance of sun, moon and stars.

The scripture's celestial origins are revealed: it originates from the Mysterious Capital (xuan du) governed by the Supreme Lord of Jade Dawn (Gaoshang Yuchen Taishang Daojun), transmitted by the Mysterious Capital Elder (Xuan du Zhangren) through phoenix-script true writings as the "Songs of Sorrow and Joy." On the 5th, 15th and 25th days of each lunar month, celestial immortals ascend the Phoenix Terrace to recite this scripture during their banquets.

The cultivation methods instruct: aspiring immortals must practice the "Nine Heavens Phoenix Qi" and "Mysterious Mound True Writings," chanting the "Songs of Sorrow and Joy." This scripture was traditionally transmitted only once every ten thousand kalpas (incalculable eons), but now permits three transmissions within seven hundred years. Receivers may ascend to the Shangqing Heaven and visit the Nine-bend Phoenix Terrace to behold the Jade Perfected Ones (yu zhen). However, improper disclosure brings retribution upon seven generations of ancestors.

Key sacred implements mentioned include:

1. The Mysterious Mound True Writings (xuan qiu tai zhen shu) and Five Emperors' Demon-Subduing Spirit Banners (wu di ming mo ling fan) - for summoning deities and subduing demons

2. Five Phase Secret Talismans (wu xing mi fu) - for stabilizing the hun and po souls while preserving spirit

3. Songs of Sorrow and Joy - chanting enables transcendence beyond the Nine Mysterious Heavens to roam the Jade Capital paradise

The entire scripture emphasizes achieving ascension through specific scripture recitation, talisman use, and strict transmission lineages.

This scripture describes the esoteric method of cultivating "Primordial Phoenix Qi" (a form of primordial energy) to ascend to the celestial realms and behold the Sage Sovereign. The core teachings can be understood as follows:

By cultivating this "Primordial Phoenix Qi," one may witness the advent of Great Peace and welcome the descent of the Sage Sovereign, enabling personal ascension to the Mystic Metropolis (the highest Daoist paradise) - the realm of perfected transcendents.

The "Melodies of Joy and Sorrow from the Nine Heavens' Phoenix Script" mentioned in the text are profound scriptures condensed from the natural qi of the Nine Heavens. These numinous texts manifest wondrous signs in the void. After ninety thousand kalpas, the Mystic Metropolis Elder obtained them from the Great Void, later transmitted through successive generations by the Great Lord of the Supreme Dao (Taishang Dadaojun), the Perfected of the Supreme Ultimate (Taiji Zhenren), and the Great Lord Azure Lad of the Eastern Sea - all important Daoist transcendents - to destined practitioners.

Those who wear these scriptures for twenty years may behold the Three Primal Sovereigns (Sanyuan Jun), and after seven hundred years may welcome the Sage Sovereign at the Golden Tower of Upper Clarity (Shangqing). Transmission follows strict protocols: no more than two recipients per century, requiring one jin of incense and five liang of gold as ritual tokens, with azure-gold oaths replacing traditional blood covenants.

The latter section poetically depicts celestial scenery: the Azure Emperor of the East (one of the Five Directional Thearchs) condenses natural qi to form the Purple Phoenix City, transcending nine mountain ranges. The Violet Void Cloud Palace radiates brilliance as eight-directional pure qi circulates, with the Seven Luminaries (sun, moon and five planets) in perpetual motion. It mentions the "Sovereign One" (Di Yi, supreme divinity) stabilizing the Central Origin while the Five Thearchs command myriad spirits, as demonic hordes howl through the skies - yet the Great Dao's governance never ceases.

A final warning states that even heaven and earth may collapse when the great kalpa arrives - floods submerging mountains, colossal birds soaring through void, all existence adrift without anchor. Yet after myriad kalpas, cultivators shall ultimately ride the Purple Phoenix chariot, dwell eternally in its celestial towers beside the Jade Capital within the Taimwei Constellation, listening to immortal youths sing odes of cosmic cycles - attaining the eternal state of "morning excursions and evening returns, shining with sun and moon."

This scripture describes how practitioners who diligently recite scriptures and uphold precepts can ultimately ascend to the Nine Heavens and meet with immortal beings. Here is the vernacular interpretation:

[The Realm of Cultivation]

Those who persistently refrain from harming others, harbor sagely intentions, and diligently recite scriptures will ride upon luminous visions to ascend, welcomed by immortal beings at the gates of the Nine Heavens. Meanwhile, the ignorant who cling to their physical lives will ultimately meet the sorrowful fate of decaying bones.

[Chapter of the Red Emperor of the South (Southern Celestial Emperor)]

The Red Emperor of the South disperses carefree Qi from the Nine Mysterious Platform, his joy filling the vast emptiness. Holding the covenant of the Ten Celestial Immortals, he summons the immortal youths of the Eastern Sea. Here, the Qi of the Eight Directions converges, the clear breeze atop the high platform brightens the eyes, while the Western Immortal Hall and the Moon Palace resonate in harmony. Purple phoenixes spiral downward as the Nine Peaks stand in serene solitude. Gazing upon the boundless cosmos, elegant songs harmonize with celestial melodies—joy and sorrow arise naturally. These two realms unite in harmony, seemingly opposite yet fundamentally the same, their bliss without end. Drinking immortal wine from the Jade Pool, admiring the ascended immortals—though the spiritual melon is sweet, it pales before the radiance of the sun and moon. The brilliance of the Seven Luminaries—how could one forget such joy? Yet even the great kalpa has its end. When the two Qi of Heaven and Earth fall out of balance, the Dragon Gate shatters and the Heavenly River flows backward; the numbers Three and Five war against each other. The Red Emperor guards the Eastern Well constellation while the Canopy Star veils the morning star. Profound darkness shrouds the Eight Wastes, and foul Qi obscures celestial essence. The Three Officials (Heaven, Earth, and Water) hasten judgment; the Five Sacred Mountains lose their numinosity. Ten thousand plagues run rampant as the Northern Emperor dispatches demonic troops. Celestial nets and earthly snares envelop the world—even sage rulers find no purity. This is the coagulation of natural Qi, transcending the ninefold celestial cities. Looking down with compassion, joy and sorrow arise. Mystic songs scatter divine thoughts, turning the deluded from grief to delight. Alas! The foolish who covet wealth and lust indulge in fleeting pleasures, unaware of impending calamity. The wise and enlightened walk the reverse path, diligently reciting scriptures day and night, bowing to emptiness and contemplating the profound, thereby attaining enduring longevity. Those who trace the source of the Great Dao and report their jade names during the Eight Solar Terms (beginning of spring, etc.) will be spared the Nine Calamities and witness an era of Great Peace.

[Chapter of the White Emperor of the West (Western Celestial Emperor)]

Jade phoenixes dance in the dawn wind as purple terraces illuminate jade forests. Radiant light sweeps through the realm of Profound Mysteries, towering above the Nine Darknesses. Purple radiance scatters crimson mists; soaring vapors intertwine. The Seven Treasures (gold, silver, etc.) vibrate jade branches while numinous beasts gallop through clouds. Ten thousand immortals ride the void in chant, divine winds carrying wondrous tones. Above, the High Dawn Immortal Master stands in stillness, intoning long hymns. The Eight Directions' immortals manifest spontaneously, and orchid-gold (immortal elixir) descends from emptiness. Chewing jade-jasper allows one to transcend kalpas; drinking jade nectar refreshes the heart. Luminous pearls sing spirit songs as dharma forms harmonize with clear zither tones. The Jade Chapters (immortal scriptures) are the root of the Ultimate Dao—they unravel the knots of human joy and sorrow.

The Shangqing Gaoshang Yuchen Fengtai Qusu Shangjing scripture depicts celestial immortals enjoying their carefree existence in the heavenly realms while lamenting the suffering of the mortal world. Here's a modern interpretation in sections:

First section describes immortal life:

How joyous are the lives of divine immortals! They wander the Eastern Flower Palace at dawn and play in the Western Flower Hall at dusk. Yet they hear sorrowful songs rising from the mortal realm, and even heavenly youths sigh at earthly suffering. Celestial steeds gallop across the Silver River while divine birds harness flying dragons, yet the energetic pathways (Xuanjin) between heaven and earth remain blocked by turbid Qi. When I ascend the high platform to gaze afar, I see the Three Realms (Sanling) filled with filth - disasters befalling people in all directions, mountains collapsing. Mortals remain ignorant of cultivation, deaf to true scriptures as if hearing nothing.

Second section portrays the Northern Black Emperor (one of the Five Directional Deities):

The purple phoenix (divine bird) soars across the celestial expanse, its form appearing and disappearing with the gathering and dispersing of primordial Qi. In the boundless Great Void, heavenly music delights me as I sing Daoist hymns with fellow immortals. The Ten Directional Celestial Worthies (Shitianzhen) travel with me, riding nine-phoenix chariots up to the Jade Capital (highest Daoist heaven) and down to the Langfeng immortal isles. Feathered celestial soldiers drive jade carriages amidst swirling purple mists. This supreme bliss continues endlessly, following nature's rhythms, remaining as pristine after eons as at creation's dawn. Yet even in this empty Daoist realm, sorrow emerges amidst joy.

Third section discusses mortal pursuit of the Dao:

At dawn I climb Eastern Meng Mountain, at dusk gaze toward Western Long Hill, yet find no trace of the Nine Heavens Mysterious Maiden (Jiulingmu) to transmit true teachings. Only when inquiring about the Dao's essence do I understand the ceaseless cycling of Yin-Yang energies (Erqi). Nine dragons churn the Eastern Well (celestial river), heavenly steeds emerge from western peaks, as the Northern Emperor commands celestial troops with Five Sacred Peaks' spirits responding. Ten thousand demons have been subdued, the Five Phases (Wuxing) long established. Alas, in this turbid world, calamities spare none, kin or stranger alike.

Fourth section describes the Central Yellow Emperor (another Directional Deity):

The supreme assembly (Bahui) convenes in the central heavens where purple phoenixes circle, golden branches and jade leaves shimmer, and seven-treasure bells chime. Divine dragons soar over ultimate peaks, manifesting supreme wondrous music. Here's the teaching: ascending to the Bahui Palace forges karmic connections with the Dao, and true cultivators all receive blessed lands' support. Abandon worldly ties to seek the Great Dao - diligent scripture study ultimately leads to perfection. Wandering freely to admire the Phoenix Terrace's splendors - is this not ultimate bliss?

This scripture contrasts heavenly joy with earthly suffering to emphasize transcendence through cultivation. Key Daoist concepts include "Erqi" (dual energies), "Bahui" (supreme assembly), and "Jade Capital" (celestial center). The Five Directional Emperors (including Black and Yellow Emperors) guard respective realms as important protector deities.

This passage describes the origins and cultivation methods of the sacred composition "Melody of Sorrow and Joy" from the Shangqing (Highest Clarity) tradition of Daoism, an early school emphasizing visualization practices.

The opening depicts celestial realms: phoenix cries resonate for miles where no mortal travelers tread, only the sounds of wind and clouds are heard. The natural harmony of Gong and Shang (two notes from the ancient pentatonic scale) weaves the mystical strains of the "Scripture of Sorrow and Joy." The spiritual nature of Zhenren (Perfected Ones) transcends ordinary comprehension—brocade clouds accompany the night moon while violet starlight obscures Feiqiong (jade of the immortals). The radiance of sun, moon and stars illuminates all, as the Big Dipper and five planets shine, spiritual banners emanate majestic light, and purple mists envelop the celestial abode.

The scripture reveals that while the Western Hua paradise is wondrous, it cannot compare to the Violet Phoenix immortal city. There dwell transcendents liberated from worldly afflictions, where a single encounter brings ten thousand years of joy. They comprehend the ultimate truth of cosmic dissolution and understand the inherent patterns of universal movement. True freedom lies beyond worldly sorrows—though the Five Difficulties (obstacles in cultivation) remain constant, suffering only afflicts those clinging to attachments. Though musical notes may seem discordant, the Dao ultimately balances all. Thus was composed the "Melody of Sorrow and Joy" to guide practitioners.

Cultivators must diligently study spiritual texts (Daoist scriptures) and wear the Qusu talismans (protective fu registers) to ascend to the sorrow-free paradise. From the Phoenix Terrace (celestial architecture), they gaze upon the mortal world and realize true joy.

Later passages explain: This "Melody of Sorrow and Joy" originated from the Phoenix Terrace of the Jade Dawn Celestial Worthy (high Daoist deity), its golden light illuminating the ten directions. The Nine Heavens' True Ones (advanced transcendents) recorded it with purple brushes on golden tablets, chanting in unison. Only those registered in the Eastern Hua immortal records may receive this text. Reciting it summons protection from the Five Directional Thearchs and heavenly demon guardians, ultimately enabling ascension to the Highest Clarity realm to wander the Phoenix Terrace.

Specific practice methods: On birthdays, Tai Sui years, the Eight Great Festivals (major Daoist observances), and the 5th, 15th and 25th of each month, practitioners must bathe and observe purification fasts. In quiet chambers, they face the four directions sequentially to chant the melodies corresponding to the Green, Red, White and Black Thearchs (directional deities), performing obeisance to the Jade Perfected Ones (Daoist venerable deities) after each chant. This completes the full Five Directions audience ritual.

This scripture describes a ritual implement called the "Five Emperors' Demon-Subduing Numinous Banners" used in the Shangqing (Highest Clarity) tradition of Daoism, a major school emphasizing visualization practices.

First, the practitioner must face north and perform nine prostrations to the Jade Dawn Lord (Yuchen Jun), a revered Daoist deity, while simultaneously practicing nine cycles of deep breathing. Then, five differently colored banners are to be hung in the five directions of the sacred space.

These banners correspond to the Five Directional Emperors:

1. The Azure Emperor's Banner of the East: Blue characters written on white silk, used to subdue demons under the Azure Emperor's jurisdiction

2. The Red Emperor's Banner of the South: Black characters written on crimson silk, used to subdue demons under the Red Emperor's rule

3. The White Emperor's Banner of the West: Red characters written on white silk, used to subdue demons under the White Emperor's domain

4. The Black Emperor's Banner of the North: Yellow characters written on black silk, used to subdue demons under the Black Emperor's governance

5. The Yellow Emperor's Banner of the Center: Blue characters written on yellow silk, used to subdue demons under the Yellow Emperor's authority

Each banner bears similar incantations, essentially declaring: "By the decree of the Exalted Jade Dawn Lord, this Demon-Subduing Banner shall control the demon kings under [direction] Emperor's rule, protecting the practitioner (referred to generically as 'Wang Jia' in the text) to unite with the Dao and attain immortality." It further summons celestial officials from the corresponding direction to arrive on feathered chariots (immortals' vehicles) to escort the practitioner to ascend to the Purple Phoenix Terrace in the Jade Clarity Palace (a sacred site in the Daoist celestial realm).

The scripture concludes by explaining these banners originally existed in the ethereal Phoenix Terrace, governed by the Five Directional Emperors. For those destined to achieve immortality, the Eastern Florescence Emperor (Donghua Dijun) would use these banner texts to inform the Five Emperors, who would then dispatch sacred officials from the Five Sacred Mountains with ceremonial escorts. Those who wear these banner texts will have their names recorded by the Five Emperors, receive protection and reverence from celestial demons, and be attended by immortal officials from all ten directions.

(Note: The term "Master Wang Jia of [direction] Mountain" follows the scripture's conventional format, where "Wang Jia" functions like "so-and-so" in modern documents—to be replaced with the practitioner's actual name during use.)

This passage elucidates the essential cultivation methods and transmission protocols from the Shangqing Gaoshang Yuchen Fengtai Qusu Shangjing (Highest Purity Jade Dawn Phoenix Terrace Exquisite Scripture). The core teachings can be understood as follows:

Practitioners who diligently cultivate for nine years will attain divine visitation, enabling them to ascend to heaven astride feathered chariots. Male cultivators must submit petitions to sacred mountains, while female practitioners perform the "Jiaolingdu" ceremony (a Daoist sacrificial ritual). After ten years of such practice, divine beings will descend. Thereafter, males must continue submitting petitions and females must maintain their sacrificial rites, all conducted at Mysterious Hill (a Daoist sacred site) according to the standards set in the Tai Zhen Shu (Book of Supreme Truth).

Originally transmitted by Lord Lao (the deified Laozi) to the Left Perfected of the Supreme Ultimate (a Daoist immortal), this Fengqi Xuanqiu Tai Zhen Shu (Phoenix Qi Mysterious Hill Book of Supreme Truth) was later passed to the Azure Lad Lord of the Eastern Sea's Fangzhu Palace, specifically destined for those with preordained immortal attainment. Wearing this scripture for twenty years enables one to behold the Three Primes Lords (the three supreme Daoist deities), and after seven hundred years, one may welcome the Sacred Lord at the Highest Purity Golden Portal.

The scripture's transmission follows strict regulations: only twice per century, with no more than two recipients each time. Pre-transmission requires three days of purification, offerings of ten jin of incense and one hundred taels of gold. Recipients must take sacred vows, substituting gold for blood covenants.

The text details various ritual implements:

• The Xuanqiu Tai Zhen Shu inscribed with cinnabar on white silk summons numinous beings and subdues myriad essences
• Forty feet of white silk ensures unimpeded meridian flow
• Fourteen feet of blue silk serves as immortal certification and seven-century transmission covenant
• Three pairs of gold rings symbolize the longevity pact, representing unwavering commitment to secrecy

Without these credentials, practitioners cannot behold the Three Primes Lords. Additionally, nine taels of incense serve as numinous communion tokens for summoning deities from the Six Heavens (the Daoist desire realm).

During transmission, male recipients face north while masters face south; females reverse this orientation. Males must observe purification and submit petitions every decade, while females perform decennial sacrifices. These rites occur in sealed chambers with incense and fruit offerings, witnessed by deities like the Supreme Clarity Lofty Immortal Jingyun Zhenren and the Supreme Elder.

Finally, the text notes this scripture was transmitted by these exalted beings to the Five Marchmount Lords (sacred mountain deities). Wearing it provides protection against calamities and dispels misfortunes.

This passage records the ritual procedures and incantation methods from the Shangqing Gaoshang Yuchen Fengtai Qusu Shangjing (Highest Purity Jade Dawn Phoenix Terrace Exquisite Upper Scripture), detailing specific practices for exorcising malevolent forces, averting disasters, and prolonging life. Here's a section-by-section explanation:

Efficacy in Exorcism and Longevity: Practicing these methods can eliminate calamities, expel evil entities, summon various nature spirits and flocks of auspicious birds for assistance, and even command ghostly beings to perform tasks—all contributing to life extension. This method bears multiple names, including "Return of the Hundred Thousand Souls" and "Rejuvenation for Bodily Peace," with one particularly significant title being the "Three Heavens Life-Preserving Covenant"—a celestial guarantee for prolonging one's lifespan.

Divine Assistance in Practice: The scripture mentions the presence of the "Supreme Perfected Lord of Mysterious Peaks with Ninefold Heaven Phoenix Qi" (a high-ranking immortal) and the "Nine Qi Dignitaries" (embodiments of primordial energies) who command ten jade maiden officials robed in white. These divine beings surround and protect the practitioner during cultivation.

Application of Talismanic Banners: A nine-foot-long white silk banner called the "Demon-Commanding Numinous Pennant" must be inscribed with specific sigils. Worn daily as a protective talisman, it requires an enhanced version for secluded practice: five colored silks inscribed separately and placed in the five cardinal directions with corresponding banners. This setup enables control over myriad spirits and defense against celestial demons, ultimately attracting immortal officials who will escort the practitioner to become a "Sage Lord of Great Peace"—a celestial rank.

Scriptural Transmission Rituals: Procedures must follow the "Perfected Statutes of the Mysterious Metropolis" (celestial ordinances). Preparations include a three-day purification fast and offerings of three pairs of blue jade rings with fragrant silk as tokens. Transmission must be recorded with the current year's celestial stem-branch cycle, accompanied by vows to uphold precepts: no licentiousness, arrogance, excess, deceit, malice, or envy—instead cultivating benevolence, accumulating virtue, and visualizing true deities. Long-term adherence to these talismanic practices leads to ascension.

Document-Submission Ceremony: Male practitioners must visit their corresponding sacred mountain (determined by birth year) during their zodiac year to perform the "Document-Submission to the Spirits" rite. Repeated every decade, this is performed thrice total. Female practitioners conduct a "Zhaijiao" offering ritual (Daoist sacrificial ceremony) every ten years, also in three iterations.

The text concludes with an account of how the Western Peak Perfected Lord Wang received this method in the Yangshuo era (exact year unspecified), alongside related Five Phases talismans and directional deities. Final instructions detail engraving vermilion sigils on silver plates—each buried at specific sacred mountains with accompanying incantations.

Integrating fulu (talismans), keyi (liturgy), and shen-cultivation techniques, this scripture exemplifies the Shangqing tradition's emphasis on ritual documents and celestial covenants.

This scripture primarily comprises two sections: the ceremonial protocols for transmitting the Qusu Shangjing (Upper Scripture of Melodious Simplicity), and an exposition on the significance and transmission requirements of the Five Phases secret talismans.

The first section details a solemn scripture transmission ritual:

The ceremony must be conducted in a secluded chamber with an incense altar facing north, adorned with five platters of fresh fruit. The scripture itself should be wrapped in a feathered silk cloth and placed on a separate altar for veneration. The ritual master faces north while the disciple faces south. After performing thirty-six tooth-tapping exercises, the master recites an invocation. This prayer essentially petitions the Great Purity High Immortals and Perfected Lord of Luminous Clouds, declaring the practitioner's (named "Wang Jia") sincere intent to receive the esoteric texts including Qusu Youle Zhi Ci (Melodious Simplicity's Lyrics of Sorrow and Joy). It requests the Five Directional Deities to register the disciple's name in celestial records and recommend them for immortal ascension. This triple ceremony (termed "three libations") must be repeated at ten-year intervals, and only after completion may the observances cease.

The second section elucidates the profound meaning of the Five Phases secret talismans:

The Supreme Lord of the Dao (highest Daoist deity) reveals to the Golden Portal Emperor: During primordial cosmogenesis, the Yin and Yang energies differentiated into the Five Phases (Metal, Wood, Water, Fire, Earth). These Five Phase energies mutually generate and transform, constituting the fundamental substance of all creation. The text critiques cultivators who ignorantly seek immortality without comprehending this foundational principle, emphasizing that Daoist practice must grasp the root—just as trees depend on their roots. Therefore, the Shanghuang Yuwen (Jade Script of the August Sovereign), namely the Five Phases secret texts, was specially compiled to transmit this truth, requiring transmission only to virtuous and worthy recipients. The conclusion underscores the Five Phases' cosmic importance: without them, celestial bodies would lose their radiance, mountains and rivers would crumble, and human bodies would decay. Genuine seekers must penetrate the true meaning of the Five Phases.

Recurrent terms like "Qusu" (Melodious Simplicity) and "Five Phases secret talismans" represent precious scriptures and incantations from the Shangqing (Highest Clarity) tradition, believed to facilitate divine communication and immortal attainment. The prescribed "triple libation" system exemplifies Daoism's rigorous approach to scriptural transmission.

This scripture expounds the Shangqing (Highest Clarity) Daoist practice of the "Qu Su Jue" (Curved Plain Formula), an advanced cultivation method. It teaches practitioners how to summon the hun (ethereal soul) and control the po (corporeal soul) through visualization (cunxiang) of the Five Phases' Parental True Lords (the primordial deities of Wood, Fire, Earth, Metal, and Water), ultimately achieving union with the Dao.

Key practice instructions:

For Jia-Yi days (days marked by the celestial stems Jia and Yi):

• Face east while burning incense and visualize the True Lords Jia Father and Yi Mother:
• Jia Father, named Qing Ying, wears a jasper crown and kingfisher-feather robe, holding the Green Essence Life-Preserving Talisman
• Yi Mother, named Hao Xian, wears cloud-shaped hair ornaments and embroidered skirts, holding the Cinnabar Radiance Numinous Talisman
• Imagine the deities bestowing these talismans upon you, then knock teeth nine times while reciting incantations, followed by swallowing saliva three times
• Practicing this for nine years grants insight into celestial mysteries and foreknowledge of auspicious events

Talisman usage rules:

• Green Essence Life-Preserving Talisman: written in green ink on white paper, to be ingested first by male practitioners
• Cinnabar Radiance Numinous Talisman: written in red ink on white paper, to be ingested first by female practitioners
• Yin-Yang Secret Talisman: upper portion written in green, lower portion in red

For Bing-Ding days (days marked by Bing and Ding stems):

• Face south while burning incense and visualize the True Lords Bing Father and Ding Mother:
• Bing Father, named Shu Hu, wears a red crown and crimson robe, holding the Vermilion Radiance Body-Protecting Talisman
• Ding Mother, named Na Ling, wears flying-cloud hair ornaments and scarlet skirts, holding the Yellow Essence Secret Talisman
• Invoke the deities' names while reciting incantations

The scripture emphasizes that prolonged practice stabilizes the hun and po souls, allowing the true spirit to return to its proper position. This leads to the state of "union with primordial Qi" (yu qi he zhen), where one merges with the primal vital energy, achieving the immortal's goal of daylight ascension.

This scripture records several secret talismans (Fulu) used in Daoist cultivation and their methods of application, primarily divided into four types: the Vermilion Radiance Body Protection Talisman, the Central Plain Yellow Essence Talisman, the Middle Origin Life-Saving Talisman, and the Golden Light Spontaneity Talisman. Let me explain each section in detail.

First are the Vermilion Radiance Body Protection Talisman and the Central Plain Yellow Essence Talisman. The Vermilion Radiance Talisman must be written in cinnabar on white paper. Male practitioners should ingest this talisman first, followed by the Central Plain Yellow Essence Talisman, while female practitioners should follow the reverse order. Both talismans must be ingested at noon on Bing-Ding days (Fire Phase days) while facing south. Additionally, they should be written on plain silk and worn on the body. After nine years of dedicated practice, the cultivator will be able to summon eight jade maidens holding red jade tablets, riding clouds and ascending in broad daylight.

Next are the Middle Origin Life-Saving Talisman and the Golden Light Spontaneity Talisman. The Middle Origin Talisman is written in yellow ink on white paper and is ingested first by male practitioners, while the Golden Light Talisman is written in white ink on white paper and ingested first by female practitioners. These should be ingested at dusk on Wu-Ji days (Earth Phase days) while facing southwest. During cultivation, on Wu-Ji days, one must enter a quiet chamber, burn incense, and visualize the two divine beings, Wu-Father and Ji-Mother, while facing southwest. Wu-Father is named Changqing—he wears a yellow crown, yellow robes, and holds the Middle Origin Life-Saving Talisman. Ji-Mother is named Laisheng—she wears a cloud-like topknot, a yellow skirt, and holds the Golden Light Spontaneity Talisman. During visualization, one must silently recite the names of these two deities along with invocational prayers. After twelve years of practice, the cultivator will attain knowledge of all directions and transform into golden light, ascending into the heavens.

Lastly, on Geng-Xin days (Metal Phase days), one must face west and visualize Geng-Father and Xin-Mother. Geng-Father is named Qiming—he wears a jasper crown, white robes, and holds the White Spirit Summoning Talisman. Xin-Mother is named Deshen—she wears a flying-immortal topknot. The text here appears incomplete, but the general idea is that these cultivation methods involve visualizing divine beings and ingesting secret talismans on specific days.

These talismanic practices emphasize performing rituals at precise times and orientations, combined with visualization, teeth-tapping, and saliva-swallowing techniques. Only through long-term cultivation (typically measured in nine-year cycles) can one attain the corresponding spiritual powers. This reflects the Daoist emphasis on cosmic resonance (Tianren Ganying) and communicating with deities through specific ritual actions.

This scripture records several esoteric talismans (fulu) and their practice methods from the Shangqing (Highest Clarity) tradition, primarily divided into two sets:

The first set concerns the practice of the "White Numen Life-Preserving Summoning Talisman" and the "Mysterious Yin Form-Transforming Ascension Talisman." The text describes how practitioners will witness two perfected beings (erzhen) descending from the clouds, holding these secret talismans to impart. The practice involves reciting specific incantations (neihui zhu), including verses like "Golden Essence Mystically Pours," while performing physical actions like teeth-knocking and swallowing Qi (yanqi). Male practitioners first ingest the white-inscribed White Numen talisman, followed by the black-inscribed Mysterious Yin talisman; females follow the reverse order. Practiced facing west during the Geng-Xin days (autumn season), nine years of cultivation grants the ability to fly to higher realms.

The second set involves the "Spirit-Communicating Longevity Talisman" and the "Transcendent Flight and Transformation Talisman." Practiced facing north during the Ren-Gui days (winter season), the method involves visualizing the deities Father Ren and Mother Gui descending to impart the talismans. Practitioners recite incantations like "Above There Are Nine Primes" while performing teeth-knocking and Qi-swallowing. Males first ingest the black-inscribed Spirit-Communicating talisman, then the blue-inscribed Flight talisman; females reverse this sequence. Five years of practice confers abilities to foresee fortune and ascend to celestial realms.

These methods consistently emphasize:

1. Talismans must be inscribed in specific colors (white, black, blue)

2. Practice requires precise timing (Geng-Xin/Ren-Gui days) and directional orientation

3. Integration of deity visualization, incantation recitation, and physical movements

4. Long-term commitment (five or nine years)

5. Gender-specific practice sequences

The scripture reflects the Shangqing tradition's cultivation system—employing talismans, incantations, visualization (cunsi), and Qi absorption—for achieving longevity and celestial ascension.

This passage describes the transmission protocols and taboos surrounding the Shangqing Gaoshang Yuchen Fengtai Qusu Shangjing (Highest Jade Dawn Phoenix Terrace Melodious Simplicity Scripture of the Upper Clarity), a pivotal text in the Shangqing (Highest Clarity) Daoist tradition.

The scripture recounts how the perfected sage Lord of the Golden Portal (Housheng Jinqu Dijun) received the "Melodious Simplicity Formula Verses" and the "Secret Five Phases Treasure Formulas" from the Most High Lord of the Dao (Taishang Daojun). These esoteric methods were then inscribed on golden tablets by the Left Immortal Duke of the Supreme Ultimate (Taiji Zuoxian Gong), written in purple ink, and secretly stored in the Palace of Great Existence (Dayou Gong) within the Nine Heavens. Three hundred Jade Maidens of Western Splendor (Xihua Yunü) stand guard over these sacred texts, which radiate the brilliance of the Seven Treasures and the vital essences of the Five Colors. The golden truth-energy illuminates the Purple Court, with flying auroras encircling the texts and their light bathing the Jade Palace.

The scripture possesses immense power: it harmonizes Yin-Yang, remaining vibrant even after eons; it commands all methods and subdues myriad spirits; it can summon souls and restore the myriad deities to their rightful stations. Within it lies the most refined mystery and the profound principles of the Five Phases (Wuxing).

The text emphasizes strict transmission protocols:

1. The teachings must never be casually disclosed and should only be passed to qualified recipients.

2. Those wishing to practice the Five Phases secret talismans alone must establish a separate covenant.

3. Both master and disciple must observe seven days of purification (zhai) before transmission.

4. The disciple must provide fifty feet each of five-colored silk and five pairs of golden clasps as tokens of faith.

5. An oath must be sworn before the Jade Emperor’s Palace.

A final warning is given: Violating the taboos after receiving the methods—such as defilement or reckless revelation of celestial secrets—will condemn seven generations of ancestors to eternal suffering in hell, while the transgressor will endure the Ten Sufferings and Eight Calamities, forever barred from attaining immortality. Utmost caution and adherence are required.