Liu C^u-xuan





24, fn. 24


male semen; essence


spirit : spiritual aspects of the complete human being


breath, wind; all-pervading energy that informs all beings

78, fn. 7


inner nature


fate; mandate

pp. 31-32 hagiography of Wan C^on-yan, founder of Quan-z^en Daoism

p. 31

"According to legend, ... he encountered two immortals in a butcher shop located in the nearby village of Ganhe ... . ... Shortly after this encounter, Wang ... took Zhe ... as his personal name and Zhiming ... ("He who knows about clarity") as his style. At the same time, he took the Daoist name Chongyang ... ("Double Yang")".


"Wang met a Daoist master who introduced himself as the famous Liu Haichan. Liu let Wang fetch water from a nearby river and drink it. Wang was surprised to discover that the water had instantly turned into the "wine of

p. 32

the immortals [xian-nai]."

"Wang’s famous seven disciples –

Ma Danyang,

Sun Bu’er,

Qiu Chuji,

Tan Chuduan,

Hao Datong and

Liu Chuxuan –

later known as the "seven perfected" ... ."

"Wang Chongyang also established five religious societies ... in Shandong : "


__ Hui

__ Society

in __


San-jiao Qi-bao

3-Teachings Treasures



San-jiao Jin-lian

3-Teachings Golden-Waterlily



San-jiao San-guan

3-Teachings 3-Beams



San-jiao Yu-hua

3-Teachings Jade-Blossoms



San-jiao Pin-den

3-Teachings Aequality


p. 30 "Along with the Daoist schools of Taiyi ... and Dadao ..., Quanzhen is known as one of the three "new Daoist schools.""

pp. 33-40 hagiography of Liu C^u-xuan

p. 34

mysterious handwriting on the wall {cf. Daniyye>l 5:5 & Platform Scripture}


from that handwriting,

became his __


C^an-s^en (‘Long Life’)

personal name



Daoist name



style name

pp. 37-8

de’ja` vu from a praevious life, concerning 3 wells

p. 40

[quotation from DZ 973 = Gan-s^ui Xian-yuan Lu] "The old immortal Changsheng ... swallowed the void and ejected thusness [from his mouth].

The wandered with the vermillion clouds and traveled below in the corners of the blue-green sea. ...

He understood the one hundred passes, he communicated with the nine sources and rode the four beasts. He plowed the three [cinnabar] fields ... .

He chiseled a well into the Cloud Brooks Cave, and he mixed the white snow in order to produce a powder. He cooked the dark frost, but it did not evaporate."

p. 46 distinctions between hsin & min

hsin (‘being’) is __

min (existence’) is __


spiritual agent

vital energy

DZ 1233

original spirit

original qi

S^ou Dan-yan Er-s^i-zi Jue

the roots

the stems

"If hsing meets with ming, this ... rises gracefully and easily."

p. 50, fn. 3 the 4 Daoist Books

Can-ton Qi

Wu-z^en Pian

San-huan Yu-jue

Qin-hua Mi-wen

p. 72 qualities (according to DZ 122, 16a)


is __


the Dao






union of "inner nature and physical existence"


"when mercy is exercised and no compensation expected"

pp. 77-110 Yin-fu Jin Z^u ‘Hidden-Contracts Scripture Commentary’ (= DZ 122) ny Liu C^u-xuan

p. 78

"Within Heaven there is yet another Heaven. It is the heaven of pure qi ... . At its greatest height this Heaven reaches up 84,000 miles."

p. 81

"As to existence, it is the dark turtle of the northern Sea [bei-hai z^i gui].

Always embracing it, old Ding [= (according to DZ 768 Tu-jin Yi Ben-cao, 2.30a) the herb Ton-cao (fn. 24)] completed the physical form."

p. 91

"The human mind is a square-inch,

in its void there is a numinous brightness.


The minds of the highest men have nine orifices.

The men in the middle have seven orifices, and

the lowest men have five orifices."

{The 5 are the sense-organs; the other orifices are ethics.}

p. 109

"The seven reversions let one communicate with the numinous.

The nine regenerations permit the elixirs to congeal.


The young girl [lung (fn. 136)] is the li-palace, and thus

the infant child [lung (fn. 137)] is the kun-window. ...


The vermillion quail walks forward, and thus

the dark warrior follows suit.


The golden father

p. 110

guards the geng-xin ["yellow metal" (fn. 141)], and thus

the yellow woman [abdomen (fn. 142)] associates with jia-ji.


Recover the vast seas, and then

chisel jade from the kun-mountains.


The yellow buds [huan-ya] grow, and thus

the white snow [bai-xue] arises.

["Both the terms ... refer to the one qi of the former Heaven" (fn. 144).]


The jade-flowers are blooming, and thus

the gold-lotus blossoms.


The three beams illuminate, and thus

the seven treasures ["the essences, the blood, the qi, ... the spirits, .... the saliva and the water." (fn. 146)] are shining."


The two-eight is without deficiency, and thus

the three-six is without losses. ...


And this is the application of the Dao."

ASIEN- UND AFRIKA-STUDIEN DER HUMBOLDT-UNIVERSITA:T ZU BERLIN, Band 23 = Peter Acker : Liu Chuxuan (1147-1203) and his Commentary on the Daoist Scripture "Huang yinfu jing". Harrassowitz Verlag, Wiesbaden, 2006.