《孫不二元君傳述丹道祕書三卷》

The Three Secret Volumes on the Dao of the Golden Elixir Transmitted by Immortal Lady Sun Bu'er

This scripture records the secret Neidan (internal alchemy) practices transmitted by Sun Bu'er, a Jurchen Daoist priestess of the Yuan Dynasty and founder of the Qingjing lineage within the Quanzhen tradition. It opens with a sacred transmission scene:

The Primordial Celestial Sovereign (the supreme deity of Daoism) addressed Laozi, saying: "People of this age suffer from depleted Jing (essence) and Qi (vital energy), with disrupted Yin-Yang balance. Deficient kidney essence leads to flaring of deficient fire, while weak primordial Qi causes the collapse of vital functions. Like water and fire failing to interact, metal and wood refusing to harmonize, or spouses growing estranged. Thus the authentic Qi of humanity wanes daily while perverse Yin energies run rampant, eroding the foundation of life, fracturing the Shen (spirit), until souls degenerate into base ghosts."

"I now transmit to you the 'Wondrous Dao of the Embryonic Origin': Through external cultivation (the Mysterious Feminine referring to the Dantian [energy center]) coordinated with internal refinement, use the primordial true Shen to nourish the postnatal Qi. Gather heaven-earth essences to nurture the congenital embryonic source, allowing the original spirit to gestate in the Dantian where breath and consciousness merge. When the heart-mind silently regulates respiration, ten thousand spirits naturally pay homage while legions of demons withdraw. Teach people first to stabilize their thoughts—when the mind settles, breath becomes calm; when breath calms, the spirit flourishes; when the spirit flourishes, the body strengthens. Through such unbroken practice, one attains the state of 'the Valley Spirit never dying' (the enduring presence of authentic Qi in the Dantian)."

The Primordial Sovereign lamented how people drown in wine and lust, exhaust themselves with excessive thought, deplete their spirit chasing fame and profit, and forget their roots in carnal obsession—all causing the disharmony of Kan and Li (water and fire) and the scattering of hun and po souls. "They beget numerous children while their bodies decay toward the yellow earth, forfeiting heaven-earth's creative opportunity—how pitiful!"

Cultivation must progress stepwise: First observe minor precepts before major ones, first regulate breath to quiet the mind before entering Wuwei (non-action). Through meditation arises wisdom; through wisdom one awakens to the great Dao. Those of superior capacity transform coarse into subtle, achieving a luminous dharma body; middling practitioners extend their lifespan and restore congenital Qi; even inferior practitioners may transcend desire, view fame lightly, and return to the true path.

The text concludes with Laozi and the Celestial Mother of Purple Radiance (Northern Dipper Goddess) manifesting countless forms to universally deliver beings. Soon after, twelve thousand celestial deities emerge from lotuses as measureless celestial beings, all proceeding to the Jade Pure sacred realm to pay homage to the Primordial Celestial Worthy.

(Note: "Mysterious Feminine" refers to the Dantian; "Kan-Li" indicates kidney-heart/water-fire dynamics; "Valley Spirit" denotes Dantian's authentic Qi; "Embryonic Origin" signifies congenital primordial energy)

The Supreme Divine Father (Wushang Shenfu) opened the gate of compassion, commanding the Supreme Elder Lord (Taishang Laojun) and the Celestial Mother of Purple Radiance (a Daoist goddess) to descend to the mortal realm to widely deliver us cultivators. By upholding precepts and practicing meditation, all may attain liberation, cultivate the mind-born body (a dharma body formed from intention), and realize the supreme Dao.

Even if we were to manifest billions of transformation bodies, each enduring countless eons to ceaselessly praise the profound virtues of the divine, we could never exhaustively extol them through infinite kalpas. Such lofty merit is truly beyond words. With reverent hearts, we receive these teachings—how can we repay this grace? Only by vowing to continue delivering sentient beings in future kalpas, repaying the divine kindness with utmost sincerity.

Upon hearing this exquisite hymn, countless celestial beings scattered heavenly treasure flowers and incense offerings into the void as tribute. After bowing from afar to the Supreme Divinity, they respectfully withdrew.

(Here concludes the Jade Clarity Embryonic Origin Inner Nourishment True Scripture.)

The Jade Clarity Supreme Inner Landscape True Scripture records that these teachings were transmitted by the Celestial Mother of Purple Radiance, the Great Sage of the Primordial Heaven from the Great Brahma Heaven (the highest Daoist celestial realm).

The scripture describes: The Celestial Worthy of Primordial Beginning (Daoism’s supreme deity) created heaven and earth through supreme divine power and wisdom, harmonizing Yin-Yang to operate all things. First, within the mysterious void, he manifested external phenomena corresponding to inner cultivation states—dividing primordial Qi into nine types of azure Wood Qi (corresponding to the East), which condensed into the Nine Qi Elders (divine beings) governing the liver and the ethereal soul (Hun); separating seven types of white Metal Qi (West), forming the Seven Qi Elders to oversee the lungs and the corporeal soul (Po); dividing three types of crimson Fire Qi (South), transforming into the Three Qi Elders to command the heart and spirit (Shen); then parting five types of black Water Qi (North), solidifying as the Five Qi Elders to regulate the kidneys and essence (Jing). The residual Qi of the four directions converged at the center to form yellow Earth Qi (the Yellow Court), giving birth to the One Qi Elder, who presides over the spleen and consciousness.

The five viscera contain ten types of true origin (Shizhen). Through nine cycles of reverted elixir (repeated refinement), these essences coalesce into the Golden Elixir, dispersing as sweet dew to nourish the entire body. Circulating internally, they wash away turbidity while preserving purity, eliminating Yin-substance to refine pure Yang, returning humans to the primordial origin. During cultivation, Qi enters from the crown’s Kunlun (Baihui point), descends to the Great Abyss (Dantian), undergoes the dragon-tiger congress (heart-kidney communion), and unites the four Qi—ultimately achieving the body of supreme truth, dispelling aging, sickness, and decay.

The Secret Transmission of Alchemical Practice by Immortal Lady Sun Bu'er describes the state of returning to youth and transcending life and death through Neidan (internal alchemy) cultivation:

At the profound stages of practice, white hair turns black again, the countenance regains youthful radiance, and the body becomes light as a feather. When the bones undergo complete transformation, one may ascend to the Shangqing (Upper Clarity) Heaven. Practitioners observe precepts and enter deep meditation to awaken wisdom, harnessing the Three Treasures—Jing (essence), Qi (vital energy), and Shen (spirit)—to circulate and refine the pure, subtle Qi. Ultimately, they transcend the mundane and achieve the immortal Dao. The two Wuji (Infinite) True Sovereigns—high-ranking Daoist deities—spread this teaching throughout the Three Realms, guiding beings to escape the cycle of impermanence and enter the wondrous realm of True Unity, attaining eternal life and abiding in pristine stillness.

The text depicts Yuanshi Tianzun (the Celestial Worthy of Primordial Beginning, the supreme Daoist deity) radiating great light from his seven apertures, illuminating countless worlds as beings rejoice and make offerings. At this moment, a luminous moon manifests in the void of Yuqing (Jade Clarity, one of the Three Pure Realms), encircled by purple Qi. Within the moonlight sits an infant upon a lotus throne, exhaling golden light while reciting verses:

When the mind settles in meditation, all phenomena naturally appear.

The Qi of the Five Phases divides and merges, nurturing the Primordial Spirit of the Inborn.

This spirit masters transformation, refining the original True Nature.

True Nature is neither substantial nor void.

Understanding this principle reveals the mystery of the "Dust-Gathering Pearl" (a metaphor for the esoteric method of gathering scattered thoughts).

The text concludes by emphasizing the essential method of "Guarding the One" (focusing on the fundamental):

The Dao appears as Wuwei (non-action), yet nothing is left undone.

It can only be realized through the heart, not grasped by intellect.

True wisdom lies in "knowing without applying," like an echo responding naturally.

When the mind remains empty and Wuwei for long enough, it spontaneously merges with the Dao.

The "One" is the root of the Dao—the source from which all things arise.

Attaining this root is to receive the "Heart Seal of the Supreme" (the highest confirmation of spiritual attainment).

(Note: "Jade Infant" refers to the perfected Yang spirit formed through cultivation; "Five Qi" denotes the energies of the Five Phases; "Primordial Spirit" signifies the innate Shen (spirit); "Heart Seal of the Supreme" symbolizes the ultimate certification of realization.)

This scripture elucidates the core method of "guarding the One" (Shou Yi) in Daoist cultivation. "Guarding the One" refers to focusing one's awareness on preserving the innate primordial Qi (Yi Qi) within the body, ultimately achieving unity between body-mind and the natural Dao.

The first passage states: When cultivation reaches its ultimate state, the physical form merges with the formless, spontaneous primordial Qi, allowing this vital energy to endure eternally. True "guarding" is not forced control but natural accord. By maintaining this state of emptiness, both form and spirit can coexist eternally with the Dao.

The second passage cites Cui Shaoxuan's "Poem on Guarding the One" to explain the cultivation process:

1. In the initial stage, practitioners focus on preserving the yin energy (black qi) within, during which the inner body appears pitch black

2. With sustained practice, the dark qi gradually dissipates, revealing pure yang's white qi (true energy)

3. At this stage, closing the eyes in inner vision allows one to perceive their five viscera, six bowels, and entire vascular system

4. Ultimately, one attains the realm of manifesting multiple forms and moving beyond physical constraints

The essential method involves maintaining bodily and mental emptiness, concentrating spiritual awareness, and allowing the primordial Qi to flow naturally. Laozi instructed Master Wenshi (Guan Yinzi): This method originates from absolute stillness; through prolonged serene meditation, inner illumination arises—manifesting as radiant halos externally while enabling countless inner manifestations.

The third passage reveals that the five-character phrase "zhen ren jin jin jin" (the perfected one's golden headscarf) constitutes the heart-method mantra transmitted by the Jade Dawn Lord (a high celestial being) through Laozi to Master Wenshi. Guarding this method means preserving the primordial Qi—the gateway to heavenly Dao. All perfected beings enter the path through this portal. Simply put, "guarding the One" means preserving the original spirit within void stillness.

The conclusion emphasizes: This state is not innate but requires sincere cultivation—forgetting body and mind to reach "no-mind no-body" realization. The highest immortals embody concealed radiance and formless presence.

(Note: "Yi Qi" denotes primordial energy; "yin talisman" represents yin energy; "primordial pearl" refers to internal elixir; "Jade Dawn Lord" is a high Daoist deity; "Master Wenshi" indicates Guan Yinzi, Laozi's disciple)

This passage expounds the practice of "guarding the One" (shouyi, focused concentration) in Daoist Neidan (internal alchemy) cultivation and its attained states:

During practice, one must forget the distinction between inner and outer. Over time, even bones and flesh transform into pure Yang Qi (vital energy). When internal Yin energy completely dissipates, one perceives the celestial light (primordial Qi) radiating from within as the body gradually transmutes. At this stage, the celestial light merges with the inner form while the external physical appearance becomes indistinct.

This state manifests spontaneously. When practitioners reach the condition where spiritual light is internally contained and the original spirit (Yuanshen) becomes utterly tranquil, celestial immortal qualities suddenly appear—this is natural attainment, not achievable through forced pursuit. The commentary by Hengyu Zhenzi (a cultivator) notes that such formation of the Dao-body cannot be obtained through clever techniques; it requires reaching states of "no-mind" (absence of distracting thoughts) and "no-body" (transcending physical awareness). Lingering attachments to body and mind hinder the coalescence of the original spirit.

Wang Sunzhi of Qizhenzi further annotates: The abiding of the true embryo (state of concentrated original spirit) relies entirely on internal focused contemplation, allowing the spirit to dwell permanently. Laozi once instructed Master Wenshi (Yin Xi): If humans can maintain the original spirit within their bodies, with wisdom penetrating yet guarding the mysterious (Dao), and persist through years of practice, the spirit will eventually take permanent residence and crystallize into immortality.

Hengyu Zhenzi elaborates: When guarding the One reaches maturity, the true form coalesced from the original spirit settles in the "womb palace" (referring to the lower Dantian or Qi sea). This state of "prolonged spiritual abiding" requires sustained rigorous cultivation. As the Western Ascension Scripture states: "When the 'person' (original spirit) is concealed within the human form without dispersion, and the 'body' is hidden within itself without external manifestation, the heavenly Dao becomes complete." Only by attaining the mind of no-mind and the body of no-body can one be called a true Dao-realized being.

Persistent practice of guarding the One illuminates the entire body with pure Yang Qi—bright and translucent like candlelight—with all Yin energy dissolved, refining the true form to utmost purity. This formless Dharma-body (transcendent existence achieved through cultivation) manifests both flexibility and firmness: pliant enough to be held in palms yet strong enough to penetrate metal and stone. This represents the supreme immortal realm of Danxiao Bixu (Jade Void of Cinnabar Heavens).

(The above constitutes the complete commentary on the "Poem of Guarding the One")