《九皇新經註解》

Master Zhang Daozhen laments in the preface: In ancient times, Lord Lao (the supreme Daoist deity) personally guided humanity toward enlightenment, yet none attained the Dao. It wasn't until his enlightenment of Yin Xi (Laozi's disciple at Hangu Pass) during his westward journey that the true transmission began. Thereafter, the Supreme Lord ceased direct instruction, resorting only to scriptures to guide spiritual progress. But people, blinded by ignorance, mistook these sacred texts for mere liturgical recitations, forcing the transmission of the Primordial True Method (the foundational Daoist cultivation practice).

I compiled these ritual scriptures (Keyi) to deliver humanity, yet worldly minds grew increasingly utilitarian—believing mere recitation of "liturgical texts" could transcend life and death or manipulate fortune, completely missing the sages' intention to conceal profound truths within scripture. Subsequent masters wrote commentaries that revealed yet concealed, leaving seekers bewildered. Consequently, celestial immortals (Tianxian) became unattainable, spirit immortals (Shenxian) rare, earthly immortals (Dixian) lost, human immortals (Renxian) impure, while ghost immortals (Guixian, the lowest rank) proliferated in the mortal realm. Fortunately, Patriarch Lü Dongbin (Lü Chunyang), moved by compassion, reannotated his own Scripture of the Nine Sovereigns, fully elucidating the cultivation formulas for all five immortal ranks and the longevity methods of stellar veneration (worship of the Northern Dipper for life extension). This gave later practitioners clear guidance—content that not only verifies celestial scriptures but enriches the works of past masters, finally fulfilling the Supreme Lord's intent to deliver all beings.

Master Ge Daozhen emphasizes in his preface: The Great Dao cannot be separated from even for an instant—what can be abandoned is not the true Dao. This reveals that the Dao inherently resides in human nature; since one cannot depart from their nature, they cannot depart from the Dao. Through religious cultivation, since one cannot abandon the teachings, they cannot abandon the Dao. This "Dao," when expanded, fills heaven and earth; when contracted, hides in subtlety yet manifests perpetually. Our tradition's foundation lies in this: the celestial immortal's (Tianxian) orthodox path cannot exist without the fusion of lead and mercury (Neidan terminology for harmonizing Yin-Yang Qi), nor can the spirit immortal's (Shenxian) true transmission dispense with the inversion of Yin-Yang (the practice of reversing conventional cultivation principles).

The orthodox cultivation methods for Earth Immortals (immortal beings who attain longevity) lie in maintaining inner purity and practicing Wuwei (non-action). For Human Immortals (practitioners between mortals and true immortals), cultivation requires the dual foundation of accumulating virtuous deeds and performing good works. The attainment of Ghost Immortals (spiritual beings not fully liberated) depends entirely on the accumulation of meritorious virtues. All five grades of immortal paths demand both vigilant self-discipline and cultivation practices balancing stillness and activity.

Without this introspective and self-refining practice, cultivators become severed from the Great Dao. Why? When human desires arise, it's like lead and mercury failing to fuse in alchemical practice, or Yin-Yang failing to interact harmoniously. If these fundamental elements cannot be properly aligned, how much more difficult becomes the complete alignment with heavenly principles required for Earth Immortals, Human Immortals and Ghost Immortals? Now with the commentary on the New Scripture of the Nine Emperor Gods emerging, those cultivating Celestial Immortality (the highest attainment) may more easily master the methods of ingesting the Golden Elixir and circulating true fire; while those pursuing Divine Immortality (immortals with supernatural powers) can more smoothly employ talismanic charms and obtain elixirs. As for practitioners of Human Immortality, Earth Immortality and Ghost Immortality, they too can achieve their goals through courageous and refined effort.

As a cultivator of the orthodox Celestial Immortal path who has refined the Golden Elixir in the Heaven of True Illumination and practiced cultivation in the Palace of Three Primes (abode of the upper, middle and lower primordial deities), I compose this brief exposition of scripture to fulfill Lü Dongbin's (styled Pure Yang) great vow of universal salvation, serving as an introductory commentary.

The Great Perfected Being Xu (Xu Xun, renowned Jin dynasty Daoist) recounts in the preface: Since Doumu (Mother of the Dipper) returned from silent cultivation in Western India (ancient India) to practice the Great Dao of the Celestial Worthy of Primordial Beginning, transforming nine golden lotuses into the Nine Imperial Princes (Northern Dipper's Nine Emperors) who govern creation and regulate Yin-Yang, this profound principle as the pivot of heavenly Dao and arbiter of human destiny remained deeply obscure. Only in the first year of Yongshou reign (Han dynasty era) did Lord Lao manifest to descend at the Jade Bureau (Zhang Daoling's teaching site), transmitting the Northern Dipper's secret methods to Celestial Master Zhang Daoling, whereby the world came to know the Dipper's governance over human fate - though its full significance remained partially concealed.

During Emperor Ming of Han's reign, he encountered Doumu's manifestation at Kunlun Mountain. Opening expedient methods, Doumu expounded the scripture Principles of Northern Primordial Unity - each star embodying a principle, each cosmic cycle manifesting a Dao. Later generations thereby understood the Seven Luminaries of the Dipper each govern specific domains, and the Nine Emperors (Seven Stars plus two assistant stars) each have distinct worship methods. As later Perfected Ones lacked sufficient salvation methods, they further derived seventy-two Star Worship liturgies (rituals venerating Dipper deities) from the Dipper's subtle principles - including esoteric divination techniques, silent meditation, Qi circulation, and chanting - yet none fully revealed celestial secrets, leaving practitioners to cultivate individually until death.

As for the methods of Talismanic Dipper (written charms) and Mantric Dipper (true word recitation), the former subdues one's nature while the latter reveals spiritual light. Regrettably, after editing by Master Qingtian (presumed compiler), the mantric pronunciations became distorted and talismanic forms altered, causing some practitioners mental derangement or even Qi deviation.

All things in the universe exist in chaotic obscurity, with sentient beings bustling about in disarray. The Great Dao (referring to the fundamental laws of the cosmos) originally possessed clear cultivation methods, yet sadly the true transmission became scattered, and its subtleties were concealed. Various schools emerged in disorder, leaving people busy yet unable to grasp the thread of the true path. Most neglect cultivation, sinking into the endless cycle of impermanence with no means of liberation.

Though the ancient past had its brilliant classics, the middle ages their precious texts, and later periods developed systematic Keyi (Daoist liturgical systems), the profound principles within were never fully revealed. Only the Most Compassionate Pure Yang Zhenren (the Daoist title of Lü Dongbin) widely transmitted the mysterious Daoist methods and established sacred spaces to benefit all beings. Tirelessly, he employed various means to save the world: in the year Jiyou (a specific calendrical designation), he descended to deliver the New Scripture of the Nine Sovereigns. Fearing people might struggle to understand, he specially petitioned the Jade Emperor for permission to descend again to the Chu River region.

At that time, devoted disciples—Wu, Liu, Cai, and Yang—joined forces to set up an altar (a Daoist ritual space). Through spirit writing (a form of divination for communicating with deities), they strengthened their faith and expounded sacred texts. Among these, the "Great Path of the Five Immortals" shone with clarity and integrity, while the "Essential Dipper Formula" (a cultivation method aligning one's birth with the corresponding Northern Dipper Star Lord) was vast and profound, offering clear guidance from initial practice to ultimate attainment. Now, by decree of the Heavenly Emperor, I (referring to Lü Dongbin) descend upon the spirit-writing altar riding purple clouds to explain its key points, serving as a guide for future cultivators.

In its primordial state, the Great Dao was nameless and formless—this is the "Primordial Qi" (the cosmic source energy), inherently without name or shape. When the Dao manifests, it takes on form and sound—this is the truth of "Taiji" (the undifferentiated state of Yin and Yang). How can we say it has no form or sound?

(Supplementary note: This scripture is the self-penned preface by Lü Dongbin through spirit writing, primarily recounting the origin and significance of the New Scripture of the Nine Sovereigns. It particularly emphasizes the extraordinary efficacy of the "Essential Dipper Formula" cultivation method—practitioners who align with their corresponding Northern Dipper Star Lord based on their birth date can summon their destiny star within seven days, dispelling calamities and receiving blessings. The mentioned years "Jiyou" and "Jiwei" follow the ancient celestial stem-branch calendar, while spirit writing is a special Daoist ritual for communicating with deities.)

This passage elucidates the essence and manifestations of the Dao (the Way). The true Dao (referring to the cosmic origin) is neither a concrete entity with form and name, nor a completely formless and silent state. Before heaven and earth took shape, the Dao existed as the Primordial Qi (the most fundamental energy). It is precisely this energy that enables heaven and earth to maintain clarity and tranquility, allows the sun and moon to shine, empowers wind and thunder to transform, and gives form to humans and all beings.

After the differentiation of Taiji (the Supreme Ultimate, the primordial state of the cosmos), the Dao manifests as the principle of Taiji. The Two Modes of Yin-Yang (complementary opposites), Four Symbols (Lesser Yang, Greater Yang, Lesser Yin, Greater Yin), Eight Trigrams (Qian, Kan, Gen, Zhen, Xun, Li, Kun, Dui), and Nine Palaces (the nine-square directional arrangement) - all these cosmic patterns are concrete expressions of Taiji's principle. Even the numerical sequence of the Nine Palaces ("wearing nine and stepping on one, three on the left and seven on the right") embodies Taiji's fundamental order.

People's relationship with the Dao determines their spiritual attainment: sages who comprehend the Dao become true sages, virtuous persons who grasp the Dao achieve nobility, divine generals who realize the Dao transform into deities, and celestial immortals who master the Dao attain transcendence. Conversely, the ignorant who deviate from the Dao grow dull-witted, while the wicked who oppose it fall into ghostly realms. The key lies in apprehending this singular Qi and principle: sages achieve understanding through holistic synthesis, virtuous persons through sudden enlightenment, divine generals through rectifying their nature, and celestial immortals through refining the Golden Elixir. The foolish fail due to mental obstructions, and the corrupt degenerate through distortion of their original heart.

The customs and temperaments of different regions vary greatly, and this is intimately connected with the transformations of Heaven and Earth's Qi (vital energy). The pure can influence the turbid, but if the pure do not maintain their integrity, they too may become defiled. Conversely, the turbid may transform into purity—the key lies in whether the turbid can purify themselves.

Sages, immortals, and foolish, wicked individuals inherently differ in their rigidity and softness, dryness and dampness, corresponding to the three grades (upper, middle, lower) of regional characteristics and the Qi movements of Heaven and Earth. Those blessed with the Qi of pure lands can guide the turbid, but if they fail to preserve their innate purity, they will themselves sink into degradation. If the turbid can comprehend the Dao of purity, they may naturally return to clarity—this transformation depends entirely on self-cultivation.

The benevolent virtues and good deeds of sages and divine beings who maintain purity all stem from autonomous practice, not external compulsion. Similarly, foolish and wicked individuals mired in turbidity have fallen into such states by abandoning goodness of their own accord, not because they are bound by regional Qi. Those who achieve the transformation from turbidity to purity can transcend the constraints of the Five Phases (Wood, Fire, Earth, Metal, Water) and rise above the limitations of Yin-Yang. Conversely, those who remain complacent in turbidity yet vainly seek transcendence—how can this be the true path?

Now I take pity on you ordinary people, who strive for cultivation yet fail to accord with the natural Great Dao. You do not understand the supreme principles contained within the primordial Taiji (Supreme Ultimate), nor do you follow the spontaneous patterns of original Qi. Instead, you exhaust yourselves with superficial efforts until life's end, never grasping the essence.

Holding to the boundless compassion of Lord Lao (the deified Laozi, highest deity of Daoism) who delivers all beings, and upholding the original intent of the Celestial Worthy of Primordial Beginning (head of the Three Pure Ones) to elucidate the Dao's teachings, I ring the wooden clapper and golden bell to awaken those drunk with delusion. I expound and annotate the profound mysteries and hidden truths, ensuring the immortal Dao's transmission endures for millennia and the oral teachings of cultivation pass down through the ages.

Having already opened this expedient gate for all beings, how could I dare conceal the path of practice? Facing all living creatures, I shall pour forth everything without reserve, never holding back in speech.

This scripture reveals the core mysteries of attaining immortality through cultivation. Within the human body, there are seven key orifices in the heart (qixiao) and seven corresponding facial apertures (qikong), all of which correspond to the seven stars of the Big Dipper. Practitioners must undergo two crucial stages: first nurturing primordial Qi (yuanqi) in the northern region (symbolizing kidney Water), then tempering it in the southern region (symbolizing heart Fire), ultimately achieving the five ranks of immortality and gaining audience with the Celestial Emperor.

Ordinary people, unaware of these orifice mysteries, lose their way and after death descend into the realms of ghosts and delusion. The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the supreme deity of Daoism, out of compassion revealed this salvational method; the Sovereign Lord Fu You (Fuyou Dijun) also expounded profound principles to enlighten lost souls. The scripture emphasizes that everyone should constantly be mindful of their inner "master" (the original spirit, yuanshen), maintaining resonance with the primordial Qi (the universe's fundamental energy) and connection with the seven stars of the Big Dipper (qiyuan), ultimately attaining unity with the Dao.

The text particularly highlights the importance of the "Primordial Unity Qi" (xiantian yiqi), the foundational energy for achieving celestial and spiritual immortality, and the source of yin-yang energies (represented by lead and mercury). This energy gives birth to all things, embodying the supreme principle of the Taiji (Supreme Ultimate). Practitioners who grasp this key can comprehend all mysteries. The scripture concludes by mentioning the "Great Celestial Worthy of Jade Purity Who Absolves Sins" (Yuhuang Shesui Dazuntian), suggesting that through such cultivation one can eliminate karmic obstacles and attain salvation.

(Note: In this context, "lead and mercury" are Neidan terms symbolizing yin-yang energies within the body; the "five immortals" refer to Daoism's five ranks of immortality: ghost immortal, human immortal, earthly immortal, spiritual immortal, and celestial immortal.)

The Taiji (Supreme Ultimate) emerges from Wuji (the primordial chaos of the cosmos), representing the perfected Taiji state attained by celestial immortals (Tianxian) and divine immortals (Shenxian) through cultivation. Its profound principles originate from the cosmic origin.

This supreme truth embraces all beings. Only by reaching the Taiji state can one possess such all-encompassing capacity; only by mastering this fundamental principle can one universally deliver sentient beings.

When the Hetu and Luoshu (ancient mystical diagrams revealing cosmic secrets) manifested, they contained the numinous writings of trigram numerology. The pre-celestial Taiji state is wholly embodied in these diagrams—the fundamental Qi (vital energy) and cosmic truths are all entrusted within the trigrams' numerical patterns. Without these spiritual writings, how could all things be transformed and all beings embraced? The Hetu and Luoshu precisely reveal the energy and truth of pre-celestial Taiji through these sacred inscriptions.

These diagrams further elucidate the subtle mysteries of the Dragon-Horse (mythical creature that bore the Hetu). The great Dao of embryonic respiration (Taixi, advanced Daoist breathing technique) can awaken sages and true immortals. How could celestial immortals refine the Yellow Sprout (symbol of nascent elixir) through the fusion of lead and mercury (Neidan terms for Yin-Yang energies) without understanding embryonic respiration? How could divine immortals invert Yin-Yang to crystallize the infant (metaphor for elixir completion) without mastering this method? Those who attain this technique naturally accumulate merit and deliver saintly beings.

The treasure pearl coalescing cosmic creation is originally the refined essence of Qian (Heaven) and Kun (Earth) energies. Unless celestial and divine immortals seize this creative power from pre-celestial Taiji, how could they perfect this radiant pearl? The Golden Elixir (Jindan) containing solar and lunar essences is the condensation of these celestial luminaries' energies. Unless these immortals diligently gather the pre-celestial Taiji's quintessence, how could they gestate this elixir to full maturity (a Neidan technical term)?

The cultivation process: Initially, the mind resembles untamed monkeys and horses (metaphor for restless thoughts), ultimately reaching the state where dragons ascend and tigers submit (symbolizing Yin-Yang harmony). Only through this work of seizing creation and gathering essences can one subdue the mind-monkeys and thought-horses, attaining mastery over movement and stillness.

Upon achieving cultivation: In action, one supplements cosmic deficiencies and assists natural creation; in stillness, one nurtures inner nature (Xing) and life (Ming), maintaining harmony among the nine orifices (key bodily apertures). Through such consistent cultivation, nourished by pre-celestial primordial Qi and enlightened by Taiji's truth, one naturally attains the perfected state—actively supporting heaven-earth while quiescently cultivating life-nature.

This scripture primarily discusses the relationship between human cultivation and the cosmic Yin-Yang, as well as the distinctions between different levels of spiritual attainment.

Practitioners must harmonize the body's nine orifices (eyes, ears, nostrils, mouth, etc.) and adjust their methods by observing the waxing and waning phases of the moon. Yin and Yang are interdependent, with firmness and softness complementing each other, much like the relationship between father (Yang) and mother (Yin). Within Yang there is Yin, and within Yin there is Yang; achieving balance requires softness within firmness and firmness within softness—this embodies the profound mystery of the primordial Taiji (Supreme Ultimate, the cosmic origin).

Spiritual cultivation is divided into three levels: Celestial Immortal (Tianxian), Divine Immortal (Shenxian), and Human Immortal (Renxian). Those at the Human Immortal level do not comprehend the profound principles of primordial Taiji, but due to virtuous deeds accumulated in past lives, they enjoy blessings, prosperity, and longevity in this life, living contentedly while performing good deeds. Earthly Immortals (Dixian), though not fully grasping the meaning of primordial Qi (the cosmic source energy), understand the importance of refining the heart and nurturing their nature, maintaining mental clarity through inner contemplation. Both these levels rely on sustaining the original vital energy of life.

Human life and death are connected to the existence or dissipation of the primordial spiritual essence (Xuling, innate spirituality). At birth, humans possess this pure spiritual essence, but it becomes obscured by desires, leading to the distinction between life and death. Some can preserve this spiritual essence indefinitely—such as those who embody loyalty and filial piety—their spirit enduring in the world. The goal of cultivation is to return to this original state of primordial spiritual clarity.

This scripture discusses how practitioners can transcend life and death while maintaining a pure and luminous mind (xu-ling bu mei), allowing their true spiritual nature to return to its origin (fu huan ben lai). Upon reaching this state, even the City God (Cheng Huang, guardian deity of the city) and Earth Deity (She Ling) will voluntarily yield their positions. This level of cultivation is called "Ghost Immortal" (Gui Xian), an existence between humans and terrestrial immortals. The five categories of beings—celestial, terrestrial, divine, human, and ghost—are all meticulously recorded in the revered classics, though only briefly mentioned here.

The Immortal Xuanyang Zhenren (a Daoist transcendent), seeing that the transmission of the Five Immortal Paths was on the verge of extinction, decided to disclose celestial secrets to universally deliver sentient beings. He began expounding the precious scripture (Bao Ji) known as the Jiuhuang Jing (Scripture of the Nine Sovereigns) and chanting the sacred verses (Ling Zhang) of the Seven Stars of the Northern Dipper. Unexpectedly, this immediately triggered extraordinary celestial phenomena: the heavens manifested auspicious signs (Xuan Rui) of the twelve time periods, illuminating the world, while the earth emitted vital energies (Ling Ying) of the twenty-four solar terms to protect practitioners.

This scripture is fundamentally a crystallization of Primordial Qi (the cosmic source energy), and its sacred verses are a manifestation of the supreme truth of Taiji (the Supreme Ultimate). They descend from the twelve celestial time periods and condense from the twenty-four earthly solar terms. This profound method can connect with the supreme Primordial Brahma Qi (the purest cosmic energy), though its profound principles require deep contemplation. When correctly applied by practitioners, multicolored auspicious clouds will encircle their dwellings; when this energy reaches fullness, celestial music can even be heard in the heavenly realms.

I, Lü Chunyang (one of the Eight Immortals of Daoism, also known as Lü Dongbin), now reveal the mysteries of the Primordial and elucidate the profound principles of Taiji to deliver sentient beings. As I begin my discourse, the celestial maidens of the Jade Pool (Yao Chi, the abode of the Queen Mother of the West) descend to the mortal world, and the divine beings of the Purple Mansion (Zi Fu, a transcendent realm) arrive to protect the Dharma. This Primordial Qi can purify the turbid energies of the world, while the truth of Taiji can liberate wandering souls—all of which are wondrous applications stemming from the same source.

(Note: The "Nine Sovereigns" refer to the nine stars of the Northern Dipper, while the "Seven Primordials" denote the seven stars of the Big Dipper; "Brahma Qi" signifies the pure and untainted Primordial energy; "Jade Pool" and "Purple Mansion" are both Daoist celestial realms; "Chunyang" is the Daoist name of Lü Dongbin.)

This passage speaks of the boundless compassion and vast grace of the Great Heavenly Venerable (one of the highest deities in Daoism). This immense power of mercy originates from the pure Yang (the innate, untainted Yang Qi in Daoist cosmology) and the profound mystery (Xuanxuan, describing the abstruse depth of the Dao), thus capable of embracing all things.

The Great Heavenly Revered One, through his commentary on the Scripture of the Nine Sovereigns (an important Daoist classic), reveals the numinous words of the Five Immortals (five paths to transcendence), expounds the profound mysteries of the Seven Primes (the Big Dipper), and transmits the esoteric methods of Star Veneration (a cultivation practice involving worship of the Dipper Lords). The scripture emphasizes that if sentient beings can truly comprehend and embody these teachings, remaining ever-attuned to the supreme truth of the Dao while diligently practicing its wondrous methods, they will surely experience the vast blessings of the Great Heavenly Venerable.

The key to cultivation lies in continuously contemplating the true Dao and integrating the teachings of the classics into daily life. The practice of Star Veneration is one of Daoism’s essential cultivation methods, serving as a means to connect heaven and humanity while purifying body and mind. This passage particularly highlights the equal importance of scriptural transmission and practical cultivation.