The Wonderful Scripture of the Heart-Seal by Supreme Jade Emperor 《高上玉皇心印妙 经 》

Editorial Note

This text is published as an original contribution by Șerban Toader in the Daoist Studies section of the Slovenian Daoist Temple. The translation, introduction, notes, and interpretive commentary are the author’s own work and are published in their original form. The Slovenian Daoist Temple has not intervened in the content or interpretation of the text.

 

PhD. Șerban Toader (谢尔班) is a Romanian sinologist, researcher, and university lecturer. He received his doctorate in philology from the University of Bucharest in 2010, having previously completed a degree in philology and a master’s degree in cultural anthropology. From 1994 to 2007, he was a researcher at the “Sergiu Al-George” Institute for Oriental Studies in Bucharest. Today, he works as an editor for the Chinese-language service of Radio România Internațional and as a university lecturer and researcher at the Faculty of Letters of Transilvania University of Brașov.

His research focuses on Daoism, Chinese syncretic religions, spiritual communities, and Chinese language and culture. He also studies Daoist texts, inner alchemy, contemporary religious movements, and the life stories of spiritual seekers in China and the Chinese diaspora. His research has also been published in the Journal of Daoist Studies, including the articles A Romanian Spiritual Seeker’s Growth: From SciFi Readings to Neidan (2018) and A Short Tale of Louguantai (2022). In 2026, the same journal published his study Inner Alchemy in Fourteen Ideograms.

He is the author of several works on Chinese culture and religion, including the books Despre noțiunea chineză de cedare (rang) (2010) and Căutătorii Florii de Aur: Dialoguri și un studiu despre disciplinele spirituale asiatice practicate în România (2023), which is based on research into spiritual practices and communities in Romania.

In 2025, together with Prof. Livia Kohn, he co-chaired the 18th International Conference on Daoist Studies, Dao and the Dark Side: Demons, Death, and Dangers, held at Transilvania University of Brașov.

 

The Wonderful Scripture of the Heart-Seal

by Supreme Jade Emperor

《高上玉皇心印妙 经 》

 

translated by Șerban TOADER

Bucharest, 2026

 

Published at and provided by City God Temple, Xi'an (西安都城隍庙倡印), no date, free copy. Printed in simplified characters. Commented by Min Zhiting (闵智亭注).

This is a Daoist scripture with an unknown author, comprising 200 characters in total within a single chapter (juan 卷). It is a practical handbook of Daoist internal alchemy (neidan 内丹) and was included in the Orthodox Daoist Canon - Dongzhen Section - the Texts (正统 道 藏洞真部本文类). It is also a fundamental text for the morning and evening chanting routine (Huang/Li 1991, 221). 

About Min Zhiting (1924-2004): a well known Chinese Daoist, born in Henan Province, known as Yuxi Daoren玉溪道人 by his Daoist name (The Daoist of the Jade Stream), held various positions in both state administration and within the Daoist Association, among which one should mention the position of Rector of the Daoist Institute (中国道教学院院长 ). He is also known for his contribution in the development of the Mt. Hua Daoist community1. 

 

Following is Min Zhiting' Introduction:

The Scripture is also named Wushang Yuhuang xin yin miao jing 无上玉皇心印妙经2, abridged Yuhuang xin yin jing 玉皇心印经3 or Xin yin jing 心印经4.

This is a scripture that should be chanted daily as part of our practice, it is the way of cultivating ourselves, “the work on (what belongs to) life” (ming gong命功). The minor benefits of practice regard body and heart, the major ones just prove the obtaining of Dao 道 and of authenticity zhen 真. Chanting it tirelessly you not only realize its profound meanings, but can also understand superior wisdom, thus contributing to the work of Dao. 

”Heart-Seal”5 Xin yin心印 means to apply Dao's seal through heart, applying heart's seal through Dao. If there is no space to apply the seal, the heart will not be able to be a heart. If the seal is applied on things, the body shall be confused; if the seal is applied on things, then the body will be lascivious. Without seal, without heart, the heart shall never have a place to reside, the seal shall never have essence jing 精; once the (individual) numinous ling 灵 is no longer ignorant, the fruits of the good (done so far) shall reach the body. The humans have a heart, but they can lose it; if they are able to apply the seal and do not lose (the heart), then they can have a heart. If they reject what should be rejected, then they can have a seal. When they know their heart, they shall know the seal too. When they know the seal, then they will understand (the state of) not being a heart but having a heart. When they know what not being a heart means, then they will know what having a seal but not being a seal means.

The seal does not consider the seal is a seal, the heart does not consider the heart is a heart; the authentic spirit shen 神 and authentic qi 气 unite with my authentic essence. 

There is a beginning (a primordial state) and there are three kinds of medicine, they are seal and heart. 

Keep your emotions and thoughts, forget what you see and hear. If you can cultivate yourself in this manner for three years, you shall be able to fly (you will rise) for a long period; through this authentic Dao, the name shall obtain the authentic heart; once the authentic heart is obtained, the seven orifices shall all respond (they will resonate).

 

My translation of the original text and Min's commentary: 

[1] 上药三品，神与炁精,

(There are) three superior kinds of medicine: spirit, primordial qi-ul and essence.

 

When the essence and qi abound, the spirit prosperes. Qi represents the respired air and the liquid that has become vapor. The essence is the base, it contains all liquids in the body.

These three circulate through the body, thus the human can be alive. 

The spirit floats; the real one is the primordial one; its celestial corespondent is the Sun Ri日; its earthly corespondent is fire Huo火; inside the human body it corresponds to the (intrinsic) nature xing性.

Qi is in the middle; the real one is the primordial one; its celestial correspondent is Ursa Major Dou 斗; its earthly correspondent is Earth Tu土; inside the human body it corresponds to the essence.

The essence sinks (it stays in lower parts); the real one is the primordial one; its celestial correspondent is the Moon Yue 月; its earthly correspondent is water shui水; inside the human body it corresponds to life ming命.

When the three are in place, then the (internal) tripod ding鼎 is formed, and when it is ready, the practice can begin.

(The three kinds of medicine) refer to the primordial ones; the thinking mind, breathing and sexual fluids are subordinated to them. They have correspondence in Heaven: the spirit resembles the Sun, the (primordial) qi to Ursa Major and the essence to the Moon. On Earth they follow the model of fire, soil and water. Inside the human, the spirit hosts the intrinsic nature, qi hosts the essence and essence hosts life. The spirit is light, it floats, and the essence is heavy, it descends; qi is in the middle between what is light and what is heavy. If the essence is not squandered outwards, then primordial qi is garnered; if this is garnered, then the primordial spirit shall be calm and silent. When the three are firmly kept, then the (internal) alchemical tripod gradually becomes complete; when the tripod is complete, only then one may call it the beginning of practice.

If the human body loses the three, it shall not live. Therefore we say human health and thinking should not give up maintaining the three. Among them, the essence is the base. The Yellow Palace Scripture, Huangting jing 黄庭经 says: ”Garner the essence and accumulate qi, in order to obtain authenticity”. The essence is the liquid matter within the body, containing the liquid in each organ and viscera. Qi regards the respired air and also the steam created by the liquids vaporized by burning, such as water vapors. The spirit is what is subtle and imperceptible with the sense of sight, taking an ethereal form (qihua 气化) inside the human body, nevertheless it exists in reality – this is what is called “when the essence and qi are abundant, the spirit prosperes”. These three, if they function inside the human body, the human will not die. When they prospere, they will be healthy; when they are exhausted, the human will fall ill. Therefore we say these are superior medicine. It is also said: cures (in general) are swallowed, only then one gets their effect. But if we compare these (three) vital matters with (ordinary) cures, then how should they be taken ? What this scripture explains is exacly the manner in which they should be taken. 

[2] 恍恍惚惚，杳杳冥冥。

Unclear and foggy, profound and aloof as well.

This line is inspired from Verset XXI in Daode jing.

The state described is lived only in perfect silence and stillness; any movement leads to its loss. It is a union between spirit and qi, through which one enters the state of undifferentiated unity hundun混沌.

The state of being “profound and aloof” represents the envelope taiyun胎蕴 of the authentic essence zhen jing真精. The three unite, become unity and represent the root of Taiji 太极, the source of Heaven and Earth.

The elixir yaowu 药物 is formed through the three, it appears from the state described by Lao zi in Verset XXI, by regulating the respiration and working with the qi. The rithmic breathing becomes embrionic breahing tai xi 胎息 and thus qi becomes primordial qi of the pre-natal state xiantian先天.

[3] 存无守有，顷刻而成,

Keep the non-existent and guard the existent; overturn them and they shall fulfil.

 

This is what Lao zi describes in Verset I.

The “beginning” is Dao, the source of spirit, the governor jun君. 

The “Mother” is De德 (virtues, manifesations of Dao), it is the source of qi, it is the root gen根.

The non-existent wu无 represents the vacuum kong空.

The existent you有 represents the beings and things wu 物.

In the Writ of Understanding the Authenticity, Wu zhen pian悟真篇 it is said about keeping the non-existent: in the “unclear and foggy” state, search for the image (that will appear during practice). In the same writ, about guarding the existent it is said: in the “profound and aloof” state, search for the authentic essence.

 

[4] 回风 混合，百日功灵。

Reverse the wind and mix (it with the essence), in one hunred days your effort will see results. 

The wind feng 风comes from non-existent, takes form by the existent and it is circulated through the elements (phases) water, fire, earth and wood shui huo tu mu水火土木. The wind can intensify fire but can also extinguish it. Reversing the wind is necessary so that the four elements (phases) reverse and generate sheng生 the metal jin 金. All five form an unitary whole.

The wind is qi in breathing; human breathing resembles blacksmith's bellows6. 

“One hundred days” means: qi is complete and the base firm.

If the breathing is rithmical, then the qi unites with spirit. The spirit is the fire; the wind is the expiration that intensifies the fire. If the wind and fire unite (cooperate), then spirit and qi also unite. The spirit manifests ling灵 due to qi and qi prospere due to the spirit. 

In one hundred days the base of practice is built and the the results will manifest ling灵.

 

[5] 默朝上帝，一纪 飞升,

Lift your eyes silently towards the Emperor Above, in twelve years you shall rise and fly.

The Emperor Above Shangdi上帝 lives inside the Supreme Cave Gaoshang dongyuan高上洞元.

The alchemical text Cantong qi 参同契says: “above is the dwelling of God”. 

According to Chen Yingning7, in Daoism, this is only one, but with numerous names and hypostases. In certain Confucian writings there is one governor of the Universe as well, but Confucianism originates in Daoism, therefore it is about the same Emperor Above.

This is a governor of the pre-natal state and does not have a definite form.

In Daode jing it is said: “I do not know whose son he is, seems to exist before the Emperor (Above)”8.

We also have inside us (within the body) an Emperor Above (the numinous original nature of us humans ren zhi benxing lingguan人之本性灵光), which does not know of good or bad, this is the primordial spirit from the pre-natal state.

Practising daily, after a period of 12 years, you will be able to rise (to fly) in full daylight.

“Lift your eyes silently towards the Emperor Above” indicates the ascension of yang 阳 qi upwards to the “clay pill” niwan泥丸9.

 

[6] 知者易悟，昧者 难行。

The one who seeks knowledge shall easily understand, the ignorant shall hardly walk (on this path).

 

The ones who seek knowledge are those who search in themselves and in the natural rythms, the ignorant is the one searching outwards, in sensations and cravings. The former shall understand, the latter shall go astray. 

 

[7] 履践天光，呼吸育清,

Treading asiduously under the brightness of Heaven, you expiration and inspiration will cultivate purity.

If you want to tread under the brightness of the Dao of Heaven, then you should regulate your breating, in order to cultivate what is pure yang.

During the respiration there is (latently) an opportune moment zhen ji真机. The expiration is yang, the inspiration is yin; if we are able to harmonize them, then the opportune moment occurs. Thus, we breathe out (open) once, we close once and then the “mysterious gate” xuan guan玄关 reveals itself.

“To tread asidously” means to walk on solid ground (by honest practice). Dao of Heaven is bright, and if we want to tread on this bright path, we should be able to regulate the respiration, in order to cultivate the pure yang. 

 

[8] 出玄入牝，若亡若存。

Expire and inspire, one time you will seem to lose it, one time you will seem to keep it.

 

The expiration xuan玄 corresponds to the spirit in the heart, it is the Heaven. The inspiration pin 牝 corresponds to the qi in the kidneys, it is the Earth.

These two are like a gate through which one enters and exits; in its middle there is “the spirit of the valley”10 gushen谷神. The meaning of the first sentence is: you leave the first and enter the second, and vice-versa – it is the image of a meeting between yin and yang.

“The spirit of the valley” is the numinous qi – lingqi 灵气 from amid the empty valley, that is the primordial spirit of the celstial valley tiangu yuanshen天谷元神. The expiration and the inspiration are yin and yang.

The inspiration and the expiration (the respiration) shoud be “thin” (subtle) and profound. Thus the nose and mouth respiration becomes embrionary respiration. 

 

[9] 绵绵不绝，固蒂深根,

Like an uninterrupted thread, firm stems and deep roots.

So thin that it seems to vanish; although uninterrupted, it exists in reality.

This illustrates the inspiration and the expiration as an uninterrupted process. Between the two kidneys shen肾 there is the “life door” mingmen 命门, in alchemical treatises it is named the “primordial sea” yuanhai元海.

The aim is to permanently feed the “primordial sea” with primordial qi through an uninterrupted embrionary respiration, so that the roots and stems (of the body) will be firm – this is the Dao of long life, this state is equivalent with “emptying the heart and filling the abdomen”11.

Only when the heart is emptied (of residuus), then the primordial qi could descend and enter the abdomen. Thus, with time, qi enters the four limbs and the one hundred vessels mai 脉. 

Because the respiration is subtle, it seems that it does not exist, but it does exist and is uninterupted.

In such conditions, the essence and the spirit, the water and the fire meet and form an unity.

This verse reffers to the state of the kidneys, which represent the root of life, the beginning of developping of the living being.

 

[10] 人各有精，精合其神。

Each human is endowed with essence, and the essence (should) unite with the spirit. 

What is heavy and impure must ascend and float on the surface, in order to unite with the spirit. 

It is the same as with lead which is “thrown” into the mercury (as in external alchemy). 

The primordial essence is spontaneous (in its necessary state), it manifests and moves. This is “thrown” into the primordial spirit and then the trigrams Water Kan 坎 and Fire Li 离 unite (accuplate), 

 

[11] 神合其炁，炁合体真,

The spirit unites with its primordial qi, and the latter unites with the authentic part in the body.

The spirit is the non-existent, it is the numinous. The primordial qi 炁 is the existent, the movement. 

These two unite and the numinous and movement accuplate.

The human body is the host of qi. If one succeeds in working with qi, then the body shall obtain the state of authentticity.

The primordial essence unites with the primordial spirit, and the essence and spirit become unity yi 一; the essence becomes spirit. 

The materialized spirit is extremely vivacious linghuo灵活, difficult to maintain in one place, it should be held firmly, to prevent its flying away; how can you obtain this ? 

One should seal the qi to become this way; being one with the qi, the spirit will not fly away (will not leave); in other words, the thought xin心 and the respiration xi 息 mutually sustain each other, and the spirit shall enter the qi; when the spirit and primordial qi primordial unite, then the great medicine da yao大药 appears, which is authentic.

 

[12] 不得其真，皆是强名。

(If we) do not obtain the authenticity, the name will be sole fallacy. 

 

If the authentic does not exist, the name shall not be capable to exist, what remains will be a mere empty form; as the Writ of understanding the authenticity says – if in the tripod there is no authentic seed, then it is as if uselessly putting an empty pot on the stove.

 

[13] 神能入石，神能 飞形,

The spirit can enter stones, the spirit cam make the body fly.

 

Stone belongs to metal, while the body (form) belongs to earth; the former is extremely hard, but contains (precious) metals and jades.

In the Book of Changes, Yi (jing) 易 (经) it is said：“The spirit makes the ten thousand beings and things be miraculous (...) shen ye zhe, miao wanwu神也者，妙万物. ”

The spirit can enter stone because it is rarefied. For instance: the electricity dian电does not have a physical form xing 形but just a specific nature (through which it manifests itself) xing 性, it can circulate through metal without hindrance; it can produce heat, light or movement also because it is rarefied (empty ) xuling 虚灵. But electricity does not compare with the spirit (in greatness).

The spirit is by nature empty, imponderable, rarefied, therefore it can fly; nevertheless these qualities (capacity to fly, lack of form) do not represent the ideal state. Therefore: 

The spirit dwells in the form, the form must be exercised lian 炼 through spirit, thus the force of spirit becomes plentiful, and the form shall transform and enrich at the same time with the spirit.

Thus, not only the spirit will fly, but the form too, by the force of the former. It is not the abandon of form shijie尸解 that is the superior way, but flying with the carnal body !

 

[14] 入水不溺，入火不焚。

(The spirit) enters the water and does not drown, it enters fire and does not burn to ashes.

 

Water is the most yin hypostasis. The spirit becomes one with water or fire, the unity yi 一 is Dao. Water introduced in water does not drown !

Fire is the most yang hypostasis. The spirit becomes subtle and miraculous xuaniao zhiling玄妙至灵.

In water or in fire, the spirit does not get destroyed. The fire introduced in fire does not get burned ! 

 

[15] 神依形生，精依炁盈,

The spirit relies on body to be born, the essence relies on the promordial qi to thrive.

The body (form) resembles a vessel qi 器, it is the residence of the spirit.

The primordial qi is the ”mother” mu 母; the essence is its child zi子. 

The spirit is the fire, it cannot exist without a candle.

The body is the candle, it cannot produce light without fire. The body must thrive (in vitality) so that fire could produce more light; the oil (wax) should be clear qing 清, so that the flame could be clear, not turbid.

If the body is clean, then the spirit will be too; if the body is turbid, then the spirit will be the same. 

If the body is thriving, then the spirit will be too; if the body is weakened, then the spirit will also be; when the body decays, the spirit will leave. 

Thus, both spirit (intrinsic nature) and body (life) should be worked upon.

Essence is abundant due to the qi, and the latter thrives due to the essence; one can generate and raise the other.

(Take for instance) the metaphor of cloud yun云 and water: when the water vapors abound, the clouds will be plentiful; when cloud vapors abound, then rainwater will be plentiful. 

 

[16] 不凋不残，松柏青青。

(It) does not wither nor does (it) decay, (it) will be green and alive as pines or cypresses are. 

The virtue of wood is most abundant in conifers; green means life, the beginning. If humans are able to return to simplicity, then the qi received will be plentiful, thus they will be young for long, as conifers do. 

If you know the spirit relies on form to be born, and the essence relies on the primordial qi to abound, then you will know how to obtain spirit through form and exercise form through spirit. 

 

[17] 三品一理，妙不可听,

Three kinds of medicine, only one principle, so wonderful that one cannot hear them.

The spirit: if we work upon essence, then the primordial qi returns to the primordial spirit.

Primordial qi: if we work upon the spirit, then the essence will return to the primordial qi.

The essence: if we work upon the spirit, then the qi will return to primordial essence.

In post-natal 后天state, the spirit, qi and essence are three (distinct) matters.

In pre-natal state, the primordial spirit, the primordial qi and the primordial essence represent a unity, they are non-diferentiated. They are profound and subtle, they have no sound or scent, therefore cannot be perceived by senses.

 

[18] 其聚 则有，其散 则零。

If we gather (the three), then we shall obtain (the principle); if they scatter, then nothing shall remain. 

The Sage, Shengren圣人 runs upstream ni 逆 and gather the three.

They gather the three by non-action wuwei无为, thus can keep them in one place.

The ordinary human runs downstram shun 顺 and loses them.

The crowd grasp them then lose them, thus gaining nothing.

These three, through practice, become authentic: we gather them and obtain form; or they scatter and become qi.

 

[19] 七窍 相通，窍窍光明,

When the seven orifices are inter-connected, each of them shall shine.

 

The seven orifices belong to the head area; the head is a dwelling of yang principle; the number of fire is 7.

The two eyes, ears, mouth and the nostrils represent the seven orifices.

Fire is the body ti 体 and metal the function yong 用 and thus we should work with the water.

Water (kidneys) represent the essence; metal is primordial qi; fire (heart) is the spirit.

If the seven orifices are inter-connected, then the Gate of Heaven opens, and Dao enters.

Fire and metal represent the bodies of Sun and Moon, the masters of brightness.

There are seven external orifices and seven internal ones; the external ones are those ennumerated above; the internal ones belong to the heart organ.

In the ignorant humans, no orifice is open; in the Sage, all seven are open; in the ordinary humans – one, two or three.

If we want to open the internal ones, then we must close the external ones; if we have succeeded in doing this, then we feel, feed and breathe subtly. 

Sun Bu'er 孙不二12 says in a poem about the state attained by external closing and internal opening: “The primordial spirit comes and goes and dwells (within yourself), and the ten thousand orifices shine” (Yuanshen laiwang chu, wan qiao fa guangming元神来往处 ， 万窍 发光明). 

 

[20] 圣日圣月，照耀金庭。

Let the Sun and the Moon be saint, (then) the Golden Palace shall shine.

 

The Sun and the Moon are the supreme hypostases of the trigrams Qian și Kun, they correspond to the essence.

(Thus) the authentic ray zhenguang真光 of the two trigrams (manifests itself).

The Sun is the left eye; the Moon is the right eye.

The Sun (also) represent the eyes and the heart orifices, it belongs to trigram Li离, it is Fire.

The Sun is connected to the liver gan 肝 orifices, the liver Wood generates heart Fire.

The Moon represents the ears and kidney orifices, it belongs to trigram Kan, it is Water. 

The Golden Palace is the Yellow Palace, Huangting黄庭, it is the “Yellow Way” Huangdao 黄道 of Heaven.

In short: the ears must listen inwards; the eyes must be kept (inwardly); the essence and the spirit should be kept inside, thus the brightness shall be directed to the Golden Palace, which is the stove where the elixir is born (dan sheng zhi lu 丹生之炉). 

 

[21] 一得永得，自然身轻,

Once the Unity is obtained, it will always stay; the body shall be naturally light.

What exactly will be obtained ? The elixir, which is of pure yang, chunyang 纯阳 nature.

This will change your body into the lightest one, in which the soft and the hard are balanced.

The spirit will thus be able to fly. 

 

[22] 太和充溢，骨散寒琼。

The supreme peace will brim, the bones can scatter, (but) they (will be the same as) fine jade. 

The primordial qi (supreme peace taihe 太和is its quality) will brim (and will quench the entire body to the skin surface). 

Bones can be scattered and joints may melt, the whole body will resemble the qi of fine jade. 

 

[23] 得丹 则灵，不得则倾,

If you obtain the elixir, then you shall feel its (miraculous) effect; if not, (illness) shall bring you down. 

Fire works the metal.

You will swallow (the elixir) and feel the effect.

If you do not manage to using fire, you will destroy the metal and life will be lost. Be wary !

If you obtain the great golden elixir jindan dayao金丹大药, then you will transform.

If not, you get older or die from ilness.

 

[24] 丹在身中，非白非青。

(When ) the elixir is inside the body, it is no longer white, nor green.

White is the metal; green is the wood.

The elixir originates from metal and wood that have become unity. Thus, the two distinct colors do not exist any longer. The elixir does not have a shape to be described by or a colour to be represented by.

 

[25] 诵持万遍，妙理自明。

Recite (the scripture) ten thousand times, and the wonderful principle shall naturally be clear.

You must only recite with sincerity (for countless times). 

Then the heart will be able to keep the qi in one place, and the qi to keep the heart. The spirit will direct towards the principle li 理 and the principle will unite with the spirit.

Reciting the scripture (with force and sincerity), a part of what belongs to the effects of practice will manifest itself, and after long time you will communicate with the great Dao. The Heaven will be the human and the human will be (like) the Heaven. 

Reciting for long and with sincerity you can obtain the revelation, you will understand the heart and will realize the intrinsic nature ming xin jian xing 明心 见性. 

This scripture expounds the profound moment of the perfect Dao zhi Dao xuanji至道玄机, it explains in detail the root of both intrinsic nature and of life.

Through practice, the heart and the seal unite, they become identical. What is above and what is below unite in depth shang xia dong che 上下洞彻. Thus, the spirit and Dao return to heavenly authenticity.

 

Conclusions

 

The actual author of this scripture is uncertain, while its writing is attributed by Daoist tradition to the Jade Emperor. The dictionaries do not provide a date or period of its appearance (Huang, Li 1992; Li Yuanguo 1992), nevertheless the stress on practice of internal elixir and the Chan element heart xin 心suggest a post-Tang (618-907), probably a Song dynasty (960-1279) production. Min himself in the commentary brings forth key elements of the Rationalistic School, the “principle”, li 理. In fact, the view on three teachings as a unified whole can be noticed throughout Min's commentary, either stating that “Confucianism originates in Daoism”, or implicitly as we have seen in regard to the “heart” element, an essential Buddhist gift to the Daoist history, to internal alchemy (neidan 内丹) in particular (Ren Jiyu 1990; Li Yangzheng 1988). However, in contrast with the Buddhist tradition, Min stresses the Daoist ideal of liberation that concerns the rising with spirit and carnal body altogether, as opposed to “the abandon of form” (shijie尸解), the inferior way, as Daoist sources suggest (Huang, Li 1991, 159).

 

References

 

Frederic Henry Balfour1884. Taoist Texts. Ethical, Political and Speculative. North China Herald, Shanghai. 

Huang Haide, Li Gang 1991. Jianming daojiao cidian. Sichuan Daxue chubanshe, Chengdu.

Livia Kohn (Translator, Editor). The Yellow Court Scripture, Vols. 1-3, Three Pines Press.

Louis Komjathy 2003. Daoist Texts in Translation. Boston University/Homepage of Dr. Louis Komjathy.

Louis Komjathy 2008. Handbooks for Daoist Practice. Yuen Yuen Institute, Hong Kong. 

Li Yangzheng 1988. Daojiao jianshi. Zhongguo Daojiao xueyuan.

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Footnotes

• 1闵智亭_百度百科 
• 2无上 replaces 高上, even more appropriate to translate the word ”supreme”.
• 3”The Scripture of Heart-Seal, by Jade Emperor”.
• 4”The Scripture of Heart-Seal”.
• 5An internal practice term of Chan Budhism origin, where the seal yin is a metaphor for the heart, the only sign/language to be trusted and followed in practice, beyond concepts and talking (Li 1991, 163).
• 6Daode jing, V.5.
• 7The well known Daoist scholar Chen Yingning was also Min's mentor.
• 8Daode jing, V.4.
• 9Also named “Palace of Clay Pill Niwan Gong ”泥丸宫, “Yellow Palace” Huangting黄庭, “Kunlun (Mountain)” 昆仑 or “Heaven Valley” Tiangu 天谷, that is the upper elixir field shang dantian上丹田, located between the two eyebrows. It is the place where the primordial spirit dwells, a place “empty as a valley” (Huang, Li 1991, 185).
• 10Daode jing, V.6.
• 11Daode jing, V.3.
• 12Sun Bu'er (1119-1182), born in Shandong Province, also known as Sun Xiangu 孙仙姑 , historical woman daoist from the Jin dinasty (Huang/Li 1991, 143).