《太上大道玉清经》Vol. 3

The melody flowed and lingered, clear, elegant, and resonant. Suddenly, seven-colored fragrant light was seen hovering around the Cloud Gate (the portal of the immortal realm). Within the light, two immortal youths sat upright in empty space, facing each other east and west, together playing the cloud ao (an instrument of the immortal realm), and proclaiming to all demons:

True Qi circulates through the ten directions, dispelling layer upon layer of darkness and the long night, and ushering in the light of dawn.

The deep and hidden doors suffer from being sealed; they quietly await the moment of daybreak, so that wandering, scattered souls and the divine incense may attain transcendence.

With a heart of compassion they wield the vajra sword (a metaphor for the sharp weapon that can sever deluded thoughts), and with gentleness and patience as armor they blunt the edge of evil.

The mighty troops of the Six Perfections (giving, upholding precepts, patience, diligence, meditation, and wisdom—originally Buddhist bodhisattva practices, borrowed here) array themselves in formation; relying on the power of concentration and wisdom, they charge like dragons.

Dwelling high at Cloud Gate, they eliminate the Five Sufferings; ever holding the cinnabar banner (a red flag symbolizing the right path), they pacify the eight directions.

They sweep away the stench of corpses from among the battle formations and ramparts, and wash the dry bones so that they become fragrant again.

When the two immortal youths finished playing, they said to themselves: The Desire Realm (the dusty, mundane world where sentient beings dwell) is heavy with dust and defilement and filled with foul Qi; sweet dew cannot moisten it, and gloomy haze obscures the celestial court.

The two immortal youths finished playing the jade ao (a jade musical instrument) and said to themselves: The dust and defilement of the Desire Realm are deep and heavy; turbid qi fills it; sweet dew cannot moisten it; mist obscures the heavenly court; and the corpse-rot-like turbid qi assails people, extremely dense. They sighed, wondering how the immortal could dwell here for so long. The immortal replied: It is not that I can endure it, but that I have received an explicit decree, and so I remain here.

Then the immortal youths said to the heterodox practitioners (that is, those who cultivate evil paths): People of the Form Realm and the Desire Realm—their turbid qi strikes against the heavenly realm; why do you still linger? You should withdraw for now from the place of fasting and observance. After three kalpas, the pure fragrance of the precepts will wash away the turbid qi, cause people to return to the orthodox path and remove heterodox views. By consuming compounded elixir pills, you will be able to dispel demonic qi; your physical forms will be clear and bright, fragrant and pure within and without; only then may you come up again. The Great Compassion Heavenly Worthy (the supreme deity of compassion) has already bestowed mysterious protection; the fragrance and light will suffuse and illumine you, eliminate your roots of evil, prolong your lifespans, and prevent premature death.

At this time, the host of demons once again rejoiced and celebrated. The immortal youths also said: Return to the lower realm, abandon heterodox views; do not make exaggerated claims; do not call yourselves various exalted titles to deceitfully obtain offerings and support, thereby increasing the roots of evil. Do not call yourselves teachers of humans and gather young children, causing them to take evil paths. Do not use poisonous fire to burn and kill the ignorant, and then take pleasure in this and praise evil deeds. This is a most sinister and covert harm, using expedient means to injure sentient beings, teaching people to praise death, tonsuring and harming ordinary people. Such offenses are extremely heavy. The Supreme Great Dao takes compassion and cherishing life as its foundation, and constantly detests such behavior.

The heterodox practitioners accepted the instruction, bade farewell to the immortal youths, and withdrew to the Desire Realm.

The scripture title and fascicle information are as follows. “Here ends fascicle three of the Supreme Great Dao Jade Purity Scripture” means that the third fascicle concludes here. “Fascicle Four” marks the beginning of the fourth fascicle. “Upper Prime, Chapter Nine” is the ninth chapter, belonging to the Upper Prime section, in this fascicle. The repeated text beginning with “5-” is the end of the preceding scriptural passage; it is a typesetting duplication, not new content.

On the morning of the fourteenth day of the first lunar month, during the Great Celebration of the Upper Prime (Shangyuan, one of the Daoist Three Primes; the Shangyuan Festival falls on the fifteenth day of the first lunar month, and this is the grand celebration preceding the festival), the light of the sun and moon shone in mutual brilliance; the moon’s radiance withdrew its splendor, and the stars hid their luminosity. The round silken canopy slowly unfurled at dawn, and multicolored rosy clouds reflected layer upon layer. The sky was clear and bright, fragrant flowers bloomed in profusion, the primordial Qi of heaven and earth burst forth, and harmonious moist fluids condensed into solid places. Light mist rose from the earth, floating smoke spread across the sky, the great sea was clear and calm without waves, and the mysterious water of the original source welled up with a gurgle. Flying canopies spread across the horizon, red banners exhaled cloud Qi, spirit banners fluttered gently, and gorgeous flames of light rose in profusion. Celestial music sounded in the air, long drums rang out together, and heavenly strains in the void sang out long and lingering. The spirits of the Five Directions opened the way, and the sun and moon, the two luminaries, guarded both sides of the carriage.

At this time, Shangyuan Taizhen Huangji Tianzun (the Heavenly Worthy of the Upper Prime, Great Truth, and August Ultimate, a revered Daoist deity) and all his attendants descended together from the precious throne of clouds and rosy light in the Sun Palace. Rising slowly, they calmly mounted the Biao Wheel (the wheel of the divine chariot swift as a whirlwind) and the Precious Chariot of Condensed Essence. Fragrant clouds coiled above the carriage canopy, and clouds of joyous celebration covered the dark regions of the four quarters. The Heavenly Worthy soared through the sky, grasped the reins, and golden light encircled the imperial carriage. At noon, the Heavenly Worthy looked down upon the heavenly realms of the ten directions, gazed far across the six directions (heaven, earth, and the four quarters), and finally arrived at Yangliao Palace (a celestial palace).

At this time, the Heavenly Worthy and all the great sages together emitted the light of compassion. The light issued from their hearts, illuminating both the hidden and the manifest, without a single mote of dust being left out. This light possessed a thousand colors and had no boundary. Above heaven and below earth, all was bright and clear. The Heavenly Worthy looked down upon the ten directions, gazed far across the six directions, and finally assembled at Yangliao Palace.

The Heavenly Worthy (Tianzun) and all the great sages simultaneously radiated compassionate light, issuing from their hearts and illuminating both all that was hidden and all that was manifest, without a single mote of dust being omitted. The colors of the light surpassed a thousand kinds, boundless and limitless, so that both above in heaven and below on earth were clear and transparent. The Dharma wheel—symbolizing the operation of the great Dao (the Way) and the universal salvation of sentient beings—turned eternally, and sentient beings gathered together. The Qi (vital energy) of heaven and earth blew upon the myriad things, causing them to sprout; the Qi of softness and weakness dissolved hardness and strength. Seeds broke their shells, grasses and trees put forth branches, flowers and leaves bloomed like fine and green jade, and roots and stems were elegant as precious jade.

When noon came on the fifteenth day, the immortals of the Three Heavens—the three highest celestial realms in Daoism—numbered in the billions, beyond all counting. Their minds transcended the five supernormal powers; their bodies would not fall into the realm of death; they could command the six armies and subdue the ten great enemies.

In the open country, in the place of patience—referring to a cultivation state of dwelling in patience and not being moved by external conditions—the immortals temporarily built a city, tall, broad, and with one gate on each of its four sides. Towers and pavilions rose into the clouds; all the door bars were made of the seven treasures—gold, silver, lapis lazuli, glass, coral, agate, tridacna, and other precious substances—and the moat was deep and dark, leading straight down to the abyss. On the city walls were thirty-six thousand apertures, covered with nets woven of pearls; the ground was paved with fine bluish-green stone; encircling steps were broad and level. The palaces within the city were high and exquisite; a yin radiance shone in the night sky, bright and unobstructed; precious treasures and goods filled the storehouses.

The immortals set out celestial ceremonial instruments and beat the Dharma drums with a sound like thunder. They held the Great Elixir tally—a token symbolizing laws and decrees—and the Great Elixir banners, grasped great golden battle-axes, and wielded great spirit swords. Their weapons were refined and sharp, as precious as qilin horns. They wore great Dharma armor, soft as cloud robes, which could block poisoned arrows; the five kinds of weapons could not injure their bodies. The vanguard and rear guard held hook-and-shields, whose fine, sharp points had the imposing force of phoenix talons.

At dawn, the immortals all drove six dragons and drew precious chariots, set out from the open country, and formed a majestic ceremonial procession. Drums and horns sounded in unison; before any formal command was given, the enemies had already been subdued. The enemies took off their armor and threw away their weapons; their heroic Qi instantly dispersed; metal implements were destroyed, and war drums burst.

The practitioners removed their armor and set aside their ceremonial dignity; their heroic vigor instantly dissipated. They destroyed gold ornaments, tore war drums, snapped banners and flags, and smashed tallies and credentials. They let down their hair, untied their belts, opened their hearts, and bared their liver and gall. Some went on their knees, some crawled on their elbows instead of feet, some hurried along with the wind, and some prostrated themselves on the ground seeking to conclude a covenant; their utterly sincere hearts were naturally revealed.

The immortals each held the “Mingmo Lingfan” (a ritual banner that commands demons, used to dispel demonic obstacles and guide sentient beings), leading the people toward edification, onto the road of Taixuan, into the source of Dongqing, up the slope of eternal brightness, and onto the Golden Phoenix Altar. They burned the “Famous Incense That Travels Against the Wind,” admonished everyone with the “Left Tally” (a Daoist covenant, whose left half is held by the deities), and guided them with the “Mysterious Ford” (Xuanjin; a wondrous crossing, a metaphor for the state of attaining the Dao).

At this point, the former great enemies from all quarters saw this wondrous power of forbearance, recognized its incomparable preciousness, and their minds were instantly transformed. They wished to take refuge in the immortals and become “good spiritual friends” (good teachers and friends who guide others toward goodness).

By breakfast time, the immortals and their attendants flew into the great city. There they set aside their ceremonial dignity and, bearing a hundred treasures, famous rarities, and wondrous objects from divine lands, ascended into “Shangqing” (Highest Clarity, one of the highest Daoist immortal realms) to make offerings to “Tianzun” (the Heavenly Worthy, the supreme honored deity). The precious pearls offered included: the Sun-and-Moon Pearl, the Star-Essence Pearl, the Yangsui Pearl (which gathers sunlight to produce fire), the Yinzhu Pearl, the Dazzling Lightning Pearl, the Black Dragon Pearl, the Forbearance Pearl, the Great Compassion Pearl, the Great Lovingkindness Pearl, the Six Paramitas Pearl (corresponding to the six Buddhist practices of giving, precepts, forbearance, diligence, meditation, and wisdom), the Transcending Dust Pearl, the Harmonizing Light Pearl, the Flawless Pearl, the Free-from-Desire Pearl, the Containing Truth Pearl, the Flowering Essence Pearl, the Firm and Solid Pearl, the Diligence Pearl, the Precept-Observing Pearl, the Mind-Sea Pearl, the Wisdom Pearl, the Skillful Means Pearl, the Cloud and Thunder Pearl, the Gentle Wind Pearl, the Generating Growth Pearl, the Sweet Dew Pearl, and the Wish-Fulfilling Pearl. These pearls differed in radiance, yet were equally perfect and luminous.

There were also three priceless treasures of goodness: the Good Treasure of Great Compassion, the Good Treasure of Frugality, and the Good Treasure of Yielding. If sentient beings harbor these treasures, whatever they seek will be fulfilled, and nothing will fail to come true.

If any sentient beings are afflicted by various illnesses, carrying this treasure on their person will cause their pains to dissolve of themselves. If someone has a perverse disposition and constantly gives rise to rebellion, carrying this treasure will naturally make them kind, harmonious, and compliant. If a ruler governs the state without proper method, so that the realm cannot be transformed by teaching, disasters repeatedly appear, neighboring states contend, five kinds of weapons attack one another, the five grains do not ripen, floods and droughts fall out of balance, and the ministers plot in secret—yet the ruler carries this treasure on his person—then the realm will naturally return to moral transformation, disasters will cease to occur, neighboring states will interact amicably, the blades of weapons will lose their killing aura, the five grains will yield abundant harvests in all four seasons, floods and droughts will be harmoniously regulated, the ministers will be wholly loyal and uphold integrity, and sinister thoughts of harming others will no longer arise.

The immortals also brought four kinds of fragrant rice: the Fragrant Rice of Mount Feng, the Fragrant Rice of Mount Long, the Fragrant Rice of Mount Fu, and the Fragrant Rice of Taihe. Their fragrance spread far, and however much was eaten, they were never exhausted. They also brought seven precious nectars—namely, the Precious Nectar of Sun Essence (made from the essence of the sun), the Precious Nectar of Moon Radiance (made from the radiance of the moon), the Precious Nectar of Star Essence, the Precious Nectar of Sweet Dew, the Precious Nectar of Golden Liquid, the Precious Nectar of Numinous Light, and the Precious Nectar of the Jade Casket—each set out in precious vessels from the various heavens as offerings. In addition, they brought priceless precious robes: the Natural Precious Robe of Jade Gauze, the Natural Precious Robe of Cloud Brocade, and the Natural Precious Robe of Flowing Rosy Clouds; priceless famous incenses: Soul-Returning Incense, Wind-Reversing Incense, Wind-Opposing Incense, and Seven-Colored Incense; and various heavenly fruits, such as the Ten-Thousand-Year Spirit Peach, the Hollow-Cavern Spirit Melon, Frost Pears and Jade Jujubes, and Red Infant Golden Blossoms. With rare and marvelous varieties of every kind, they all came to the place of the ritual assembly to make offerings to the Heavenly Worthy (Tianzun, the Supreme Deity).

The many treasures were displayed in great abundance, filling the Xuanzhong (the Mysterious Center, a deep and sacred hall); dense fragrance filled the air and spread through the ten directions. The radiance of all the treasures illumined the four quarters without limit.

At this time the immortals surrounded the Heavenly Worthy, circle upon circle, a thousand and a million layers deep, and together they beat drums and played heavenly music, performing the melody of “Taihe” (Great Harmony). The melodies underwent a thousand transformations and ten thousand changes; the sounds were harmonious and beautiful, clear and pleasing to the ear. Divine birds spread their wings and danced, and numinous beasts responded in time with the rhythm. Dragons chanted and phoenixes cried, and the many sounds of music gathered into one. A clear wind stirred the crimson trees (legendary red immortal trees), drawing forth sound, while the smoke of the famous incenses curled and swirled around the ornate canopy.

The sun and moon ceased their motion, amid myriad transformations; the music was harmonious and wondrous, clear and far-reaching. Divine birds beat their wings and danced; spirit beasts struck the rhythm and joined in response. Dragons chanted and phoenixes sang, all sounds gathering into one. A clear wind stirred the crimson trees (the red treasure trees of the immortal realm), drawing forth pleasing sounds, while precious incense coiled and lingered around the canopies (the canopies in an immortal’s procession). The sun and moon halted, the stars shone bright; fragrant smoke swirled gently, and sweet dew poured down.

After a long while, the immortals ceased their grand chorus and withdrew their lofty rhythms. They gathered in their flying canopies, paused for a time their soaring postures, and checked their wind-swift flying carriages, halting in the cloud courtyards. All together they performed qishou (the highest Daoist salutation, bowing the head to the ground), greeted Tianzun (the Heavenly Worthy), and said:

“We do not know how Tianzun, with a body perfected in immeasurable wholesome dharmas, transforms and guides beings by the Dao (the Way), toiling diligently and spending all thought for us. The countless billions of beings lack blessings, which truly weighs on Tianzun’s heart. We are stained by worldly dust; our foundations and karmic obstacles are heavy and turbid. Relying on Tianzun’s profound protection, we open our hearts day and night, sincere thoughts always present between mind and eye. Though we dwell in mortal bodies, we devote ourselves single-mindedly to cultivating the Dao and have no way to repay heavenly grace. Mindful, too, that we are born and nurtured by Tianzun, we dare not forget our root; therefore we have come together, one after another, to offer this modest token of our hearts. The gifts of the Three Heavens (the celestial realms) are beyond our power to repay; we dare only to present tiny gifts like dust and dew. Taking advantage of the great Shangyuan (Upper Prime) celebration, the compassionate and honored Tianzun holds a high assembly here. Heavenly grace is boundless; may you not disdain the impurity of our worldly dust, and may you accept the sincere hearts we offer.”

When they had spoken, all again performed qishou, bowing low to listen reverently to Tianzun’s compassionate instruction.

The upright Qi of the Upper Prime (Shangyuan) is wholly natural; it governs generation, and the August Ultimate (Huangji) is the common source of all conditions.

(Shangyuan: one of the Three Primes in Daoism, referring to the original and purest primordial Qi between Heaven and Earth. Huangji: the supreme root of the Great Dao.)

The upright and vast Qi between Heaven and Earth is natural from the outset; it governs the growth of the myriad things and is the fundamental cause by which all things come into being.

In the Purple Chamber (Zifang), the blended, misty Qi of Yin-Yang is stirred; the Great Harmony (Taihe) flows and spreads, dispersing all that is hard and firm.

(Zifang: the palace chamber in Heaven where celestial immortals dwell. Yinyun: the appearance of Yin and Yang Qi blending and pervading. Taihe: the balanced, harmonious primordial Qi between Heaven and Earth.)

From the Purple Chamber blows forth the breath in which Yin and Yang mingle; the harmonious Qi of balance flows outward and disperses everything rigid and solid.

The Great Dao generates and completes things according to this law; therefore I have moved here to govern this heaven.

(Moving here to govern this heaven: refers to the Celestial Worthy coming to take charge of this heavenly realm.)

The Great Dao’s transformation and completion of the myriad things has its own law; therefore I have come to this heaven to govern everything here.

Wind and thunder dissolve all tangled knots; the Six Qi can startle those asleep in the long night.

(Six Qi: the six kinds of primordial Qi between Heaven and Earth—Yin, Yang, wind, rain, darkness, and light; or the Qi of spring, summer, autumn, and winter.)

The power of wind and thunder can dissolve all pent-up entanglements, and the movement of the Six Qi can awaken beings who have long slept.

This too is the divine power naturally penetrating the wondrous; it is not that I forcibly make it so.

All this is the result of divine power naturally penetrating and being wondrous beyond measure; it is not that I forcefully cause it to be so.

Various treasures are displayed to set forth the realm of profound principle; this is itself the superior field of blessing (futian) founded on an empty mind.

(Field of blessing: a common term in Buddhism and Daoism, referring to that which produces blessings; here it means that a cultivator who takes an empty, humble mind as the foundation can accumulate blessed virtue.)

By displaying various treasures, the wondrous realm of profound principle is set out; in truth, so long as the mind is empty and humble, that itself is the field of blessing in which merit can be accumulated.

At this moment, the immortals heard in the air a subtle sound of speech. The sound was naturally wondrous, clear and transparent; the principles of Dao and De flowed everywhere, and all principles were present. The immortals rejoiced in their hearts, became settled within, and spiritual light radiated outward from their bodies. All living things put forth radiant flowers: creatures that rise and descend, those that fly, and beasts all rejoiced, leaped, and danced. Jeweled trees and fragrant herbs bloomed in season, and the roots, branches, and sprouts of various plants and trees all sprouted and broke through the earth.

These immortals all realized the fruit of the Six Penetrations (the accomplishment of six supernatural powers), and nine generations of ancestors thereby received blessings and were freed from sorrow and suffering. The virtuous effect of the merit of the Upper Prime (referring to the merit gained by cultivating Zhaijiao (purification ritual) rites on the auspicious Upper Prime day) was thus extraordinary. The Dharma assembly lasted three days and three nights, and only then were the celestial rites brought to completion.

At this time, the Heavenly Worthy (a honored Daoist deity) accepted the offerings and then universally distributed the pure treasures of the celestial realm, leaving nothing out. The giver did not cling to outward forms (giving without marks), so this merit was like the divine power of the great Dao, and its karmic reward was endless. Fragrant rice and precious nectar filled the vessels yet did not diminish; the sun-and-moon jewels shone ever more brightly; and the fragrance of various famous incenses never ceased.

Among the immortals was an upper immortal named Changqi, who then chanted Buxu (a hymn sung while walking around the altar in Daoist Zhaijiao, meaning as if walking in the void). The meaning of the verses was approximately as follows:

He purified body and mind and invoked the supreme Great Dao of the Imperial Ultimate; following the celestial course, he entered the realm of mid-heaven. Parting the void, he offered the treasure of his heart, and the light of wondrous awakening illumined the field of the heart within his body. The sun palace spread forth harmonious Qi, and in the vast celestial court the incense smoke of vows arose. The great Dao is unfathomable; the blessings and wisdom it bestows are boundless.

His body was empty and still, and his spirit roamed in the realm of Dao; his mind merged in profound accord and entered Taiwu (the source of Dao, the realm of void and nothingness). Exploring the mysterious, he reached directly to the Jeweled Ultimate (the ultimate point of Dao), and in quiet accord with Dao he naturally conformed. Thus he could understand the falseness of the external and remove the burdens of dust, transcending the ignorant multitude. Who knows this Dao of deathlessness? Its distant causes are recorded in the scriptures of empty nothingness.

The mysterious wind stirred Taiwu, and celestial music played subtle melodies. Dragon-form writings displayed phoenix-like radiance, and jade characters appeared amid the zither music of the void. Riding the wind, he ascended straight up the cloud path, loosened his hair, and wrote upon a jade hairpin. He bowed his head and worshiped the supreme Imperial Ultimate, burned incense, and laid out his inmost heart to express his reverence.

At that time, after the immortals had finished singing the Buxu (Daoist hymn of praise), they again performed the qishou (the most reverent Daoist salute of touching the head to the ground) and asked the Tianzun (Heavenly Worthy), saying: At the great assembly on the auspicious day of Shangyuan (Upper Prime), we have been able to look up at the Heavenly Worthy’s countenance, bathe in the Heavenly Worthy’s grace and transformation, and devoutly receive and practice it. The Heavenly Worthy’s blessings extend throughout the Yin-Yang realms, enabling both the deceased and the living to obtain salvation, and all sins committed in the past to be forgotten. We earnestly request that the Heavenly Worthy forgive our faults. We also have one wish: to liberate all sentient beings under the Four Heavens (within heaven and earth and the four directions) from suffering and affliction and to spare them from all disasters. Therefore we wish to ask the Heavenly Worthy to descend to Dantai Shenzhou (the sacred land spoken of in Daoism) and extensively convert and save humans and non-humans (referring to gods, ghosts, and other non-human beings) throughout the world.

Thereupon Huangji Tianzun (Heavenly Worthy of the August Ultimate) told the immortals: You should know that the high assemblies of the Sanyuan (Three Primes—Upper Prime, Middle Prime, and Lower Prime, corresponding respectively to the fifteenth days of the first, seventh, and tenth months) are auspicious days and good times. Primordial Qi originates from upright Qi. Upright Qi transforms and generates the One Qi; the One Qi transforms and generates balanced Qi (harmonious and equilibrated Qi). These three Qi correspond above to the Sanyuan Tianbao Palace (Palace of Heavenly Treasure of the Three Primes), namely the Sun Palace, Moon Palace, and Star Palace. Each palace has its own honored deity. I dwell in the Sun Palace and am titled Huangji Tianzun; I preside over the Upper Prime, the fifteenth day of the first month, in the warm and mild time of spring Yang, causing the myriad things to sprout and grow. The Zhenren (Perfected) of the Moon Palace is titled Zhengyi Tianzun (Heavenly Worthy of Orthodox Unity); he presides over the Middle Prime, the fifteenth day of the seventh month, causing the myriad things to mature. The Zhenren of the Star Palace is titled Zhongmiao Tianzun (Heavenly Worthy of All Wondrousness); he presides over the Lower Prime, the fifteenth day of the tenth month, gathering in, storing, and nurturing the myriad things. You need only devote yourselves to teaching and transforming sentient beings within Shenzhou and under the Four Heavens, causing them to turn away from heterodox paths, proclaiming the names of the three honored deities, and devoutly recollecting them morning and evening. On that day, the three honored ones will take turns descending to the cave dwelling, manifesting billions of transformation bodies to relieve and save sentient beings in heaven and the human world.

At that time, the assembled immortals reverently received the clear command. At dusk on the seventeenth day of the first month, they took leave of the Heavenly Worthy and returned to the lower realm. Passing through the midst of the Northern Dipper, they waited at night for the Zhenren and paid homage at dawn. On that day, the three honored ones will take turns descending to the cave dwelling, manifesting billions of transformation bodies to relieve and save sentient beings in heaven and the human world.

The assembled immortals respectfully complied with the Heavenly Worthy’s (Tianzun) explicit decree. On the evening of the seventeenth day of the first lunar month, they took leave of the Heavenly Worthy and returned to the lower world. Passing through the region of the Northern Dipper, they visited the Perfected (Zhenren) by night and paid their respects to the Spirit Youth at dawn. After staying seven days, they descended to Shenzhou (the central land) and gathered on Mount Shou, where they deliberated and resolved: after spreading the teachings for three days and three nights, they would go east to the Fusang region (the mythical divine tree where the sun rises), south to the Fire Pool of Yanzhou (a region of extreme heat), west to beyond Yanzizi (the mythical mountain of sunset) and Liujin (a region of extreme heat), and north across the Yin Valley and beyond the accumulated snow, in turn informing those who had newly attained the Dao. All was exactly as the Shangyuan Huangji Heavenly Worthy had spoken with his own mouth.

The scripture further says that the Zhongyuan great assembly takes place on the fourteenth day of the seventh month, when the Zhengyi Heavenly Worthy (Zhengyi Tianzun) descends upon Shenzhou. Immortals of every rank must all descend together to make preparations, singing and reciting the name of the True Emperor so that the sound is heard throughout the four continents. On this day people prepare offerings for all the heavens, doing their utmost to assemble every beautiful thing in the human realm, setting out couches and seats, banners and flowers, incense and candles, and reciting continuously with single-minded devotion. At this time the beings of the four continents, on this same day, are of one mind.

Zhongyuan, Chapter Ten

(Zhongyuan is one of the Three Primes of Daoism, a grand festival of sacrifice around the fifteenth day of the seventh lunar month.)

In the early morning of the fourteenth day of the seventh month, all immortals under heaven, the kings of every land, and all the common people looked upward with eager anticipation, as though awaiting someone long desired.

At this time, the Zhengyi Heavenly Worthy, together with an assembly of sixty million great sages and high Perfected, each riding a moon palace, descended into their midst. All saw them descend to the lower world like lowering clouds, guaranteeing for the people of the world the supreme field of blessing (the place where accumulated good deeds and cultivated merit are most excellent).

The Heavenly Worthy (Tianzun), accompanied by two attendants, descended to the Cinnabar Terrace (Dantai), while the other Perfected Ones (Zhenren) and the assembled immortals each came in response to the occasion. At noon on the fifteenth day, the Immortal of Qingqiu, leading a multitude of 810,000 immortals, all riding chariots of Azure Dragons and bearing various offerings, arrived at the site of the ritual assembly. The Immortal of Yuanlong, leading a multitude of 640,000, riding chariots of Vermilion Birds and bearing offerings, arrived. The Immortal of Kongtong, leading a multitude of 360,000, riding chariots of White Tigers and bearing offerings, arrived. The Immortal of Juci, leading a multitude of 250,000, riding chariots of Dark Warriors and bearing offerings, arrived. The celestial immortals of Kongtong, leading a multitude numbering twenty-five hundred million, riding chariots of Yellow Dragons and bearing offerings, arrived.

In a flash, the assembled immortals from remote regions—the Nine Yi in the east, the Eight Man in the south, the Six Rong in the west, and the Five Di in the north—also each brought offerings. By the awe-inspiring spiritual power of the Dao, they floated through the air and arrived, each displaying offerings and presenting them to the Heavenly Worthy.

After the offerings had been arranged, the immortals circumambulated the Heavenly Worthy, pacing in the void and reciting scriptures, singing praises, burning incense and scattering flowers, and performing celestial music. The many voices joined in harmony; a divine wind swirled; fragrance and light filled the void. They arranged themselves according to rank; their bowing and rising, advancing and withdrawing all conformed to proper measure; the left and right ranks were orderly. Facing north, they knelt upright for a long while, speaking softly and holding their breath, asked after the Heavenly Worthy’s well-being, then rose and spoke as follows:

“The countless beings of the world are tangled and diverse, doing much evil and little good. We never imagined that we could move the Heavenly Worthy to descend to this exalted seat. Yet we, defiled by dust and worldly impurity, secretly delight in the true Dao, yet recklessly seek salvation through it. Our merits are insufficient to make up for our faults, and we ourselves lack the strength to urge ourselves in cultivation. We also fear that our ancestors of nine generations, because of the burden of inherited karmic debt (Chengfu), may suffer disaster and fall into the dark underworld; or be reborn in distant foreign lands and take nonhuman forms. Fortunately, through slight causes and conditions, we have been able to meet the Great Sage; without waiting for a summons, we have been moved to respond and have gathered here at this grand ritual assembly on this auspicious occasion. We insignificant beings boldly seek even more blessings, only hoping that the Heavenly Worthy will reveal to us teachings we have never heard, open your honored mouth, and proclaim the wondrous scripture—the Zhongyuan Baijing (Precious Scripture of the Middle Primordial)—so as to save later generations.”

Notes:

The Heavenly Worthy is an honorific title for an exalted Daoist deity; here it refers to the highest deity presiding and preaching at the ritual assembly. The Cinnabar Terrace is a sacred place in Daoist lore where immortals dwell or cultivate. Qingqiu, Yuanlong, Kongtong, and Juci are names of immortals listed in the scripture, each representing the assembled immortals of one quarter; this is a mythologized expression in the text. The Azure Dragon, Vermilion Bird, White Tiger, Dark Warrior, and Yellow Dragon are ancient directional divine beasts corresponding respectively to east, south, west, north, and center, often used as mounts or ceremonial escorts. The Nine Yi, Eight Man, Six Rong, and Five Di are ancient generic designations for remote peoples on the four sides; here they refer to immortals from the farthest regions. Buxu is a praise ritual in Daoist Zhaijiao (purification ritual) assemblies, in which participants circumambulate, pace, recite, and sing praises, symbolizing walking in the void. Chengfu is a Daoist theory that the sins of ancestors or predecessors are borne by descendants, hence the phrase “nine generations’ Chengfu.” The nine generations of ancestors are ancestors going back nine generations. The Zhongyuan Baijing is the title of a Daoist scripture; the text’s phrase “opening salvation for later generations” means using this scripture to deliver ancestors and descendants.

Section One: The Heavenly Worthy’s Revelation

The Heavenly Worthy (Tianzun), solemn in expression, concentrated in silence for a long while, then said: The moon-essence in the lunar palace gradually becomes full, and its full radiance breeds vitality; the afflictions of low, damp places then disperse, and the might of the autumn wind rises accordingly. The Qi of Fire and Wood lies hidden within and nourishes the myriad things, while the Qi of cold and heat alternate with one another. The Imperial Flower (referring to divine light from the heavenly realm) sends down its fluids and draws back turbid Qi and demonic miasma. An auspicious time opens pardon and forgiveness, and the heavenly emperors of all directions come to pay homage. The outer six dusts (sights, sounds, smells, tastes, touch, and mental objects) return to stillness, and the inner three poisons (greed, anger, and delusion) are eliminated. This life and the next both attain peace, and great blessings follow.

When Heaven and Earth were not yet divided, when there was neither name nor form, the myriad things were plain and undifferentiated, dispersing into primordial Qi. Once forms and names arose, demons and evils came into being with them and became objects of human resentment. The myriad things lost their root; advancing and retreating both went against the source. Even auspicious times could not liberate sentient beings, and people no longer remembered the grace of the Dao. Countless beings suffered, their pain beyond words.

Section Two: Repetition of the Preceding Passage

This section is a repetition of the end of the first section, with the same general meaning as the preceding text: the six dusts are stilled without, the three poisons are dissolved within, the two lives are peaceful, and great blessings follow; but if people lose the source, they go against the root and forget the grace of the Dao, and therefore their suffering is beyond words.

Section Three: The Immortals’ Question

After the Heavenly Worthy finished speaking, he lowered his head and snapped his fingers several times. Heaven and Earth quaked in response; rivers, streams, and oceans surged with waves; the divine Qi became disordered, and a sorrowful wind blew out of harmony. The assembled immortals rose, bowed in gratitude, and asked: We do not know for what reason the Heavenly Worthy bowed, snapped his fingers, and caused Heaven and Earth to quake, the sun and moon to lose their light, the divine Qi to become disordered, and a sorrowful wind to blow out of harmony. Our cultivation of the Dao is still shallow, and we have not penetrated the ultimate principle; doubts and fears fill our minds, and we cannot find peace. We earnestly beg the Heavenly Worthy in great compassion to untie for us what we have failed to understand and to point out doctrines we have never heard.

Section Four: The Beginning of the Heavenly Worthy’s Reply

The Heavenly Worthy began his reply, saying at the outset: Before there were names, the true Dao already prevailed greatly in the world. The text that follows repeats the immortals’ request, and its general meaning is still that the immortals were fearful and doubtful at heart and earnestly begged the Heavenly Worthy to reveal the teaching.

The Heavenly Worthy admonished the assembled immortals, saying: Before I had a name or title, the true Dao (the Way) flourished. At that time there was no teaching through words; the people under heaven naturally influenced one another through De (Virtue/Power). Later generations increasingly developed cleverness and cunning, each studying heterodox and false teachings, and what they saw and heard grew more mixed day by day. Thus they esteemed the names of benevolence and righteousness, while with goods, food, and drink they cared only for those close to them and abandoned the poor, lowly, and weak. Fathers and sons suspected one another, rulers and ministers were no longer loyal, the six relations resented and fought, neighboring states became enemies, and within the four seas weapons were turned against one another. Because of these causes, unwholesome karma accumulated ever more, and sentient beings passed through mutual retribution without any time of liberation.

Compared with the time when sentient beings today are still relatively good and the assembled sages descend upon the four continents under heaven (in Buddhist and Daoist scriptures, the four-directional world) to teach sentient beings and lead people to seek wisdom so as to escape ignorance, now people are gradually becoming false and cunning, and all kinds of contention arise in profusion. Even when the hells are empty, they will soon be filled again. For these reasons I snap my fingers as a warning. When the assembled immortals heard these words, they could not help but grieve and grow haggard.

At this point, the Kongtong Immortal (a cultivator said to dwell on Mount Kongtong) rose from his seat, performed the qishou salute (a ritual bow with the head touching the ground), and asked the Heavenly Worthy: Can the minds of sentient beings still turn back and change? I hope the Heavenly Worthy will use sovereign spiritual power to guard against things before the first signs of the myriad things appear and before affairs sprout, causing the already sprouted roots and shoots to return to their source, leading billions of sentient beings back to their original state, so that they keep only the one Dao, so that the marks of all living beings are extinguished and cut off, the mind is without arising or ceasing, and the body is empty and still like the Great Void.

A Vernacular Interpretation of the Taishang Dadao Yuqing Jing (Supreme Great Dao Jade Purity Scripture)

The Heavenly Worthy said: “Good, good! Good man, what you have described is precisely the question that concerns disciples of the twentieth rank under the Great Dao. Why is that? The Great Dao originates in a state of emptiness and plain simplicity. Emptiness and plain simplicity disperse and transform into primal Qi; primal Qi moves naturally, coalesces into bodily form, and thereby life arises. Once life exists, names are established (ming, meaning concepts and distinctions); once names exist, speech arises. Speech gives rise to what is called ‘orthodox teaching’ (humanly established norms of edification and instruction). When orthodox teaching arises, wisdom is born along with it; once wisdom arises, the arts of cunning, deceit, and hypocrisy appear. Once cunning and hypocrisy have arisen, disputes between the foolish and the wise emerge; when disputes emerge, distinctions between right and wrong arise; once right and wrong arise, hatred and love are produced; when hatred and love arise, attacks and wars occur; when war arises, distinctions between ruler and minister appear; once ruler and minister are established, rewards and punishments sprout; when rewards and punishments sprout, notions of benefit and harm appear; when benefit and harm appear, sinister malice and harm arise; when sinister malice and harm arise, criminal charges are accordingly determined; once criminal charges are determined, the judicial institutions of the netherworld are established; once the netherworld offices are established, the punishments of water and fire exist. This cycles back and forth without end, naturally so; it is not the Great Dao intentionally fabricating anything. What you have described lies at the last end of the turning of all things. Therefore it is said: Although my Dao is bright, turning away from it leads into darkness; my Dao is centered and upright, but resisting it turns one toward depravity; my Dao is soft and weak, but abandoning it turns one toward hardness and strength; my Dao can make people long-lived, but slighting it brings destruction. The Great Dao has no partiality toward people; it only helps good people. I observe the transformations of all things in the world, and it is impossible to set them all right at once. Among them, only one sentient being in ten thousand can resonate with the harmonious Qi of Heaven and Earth and return to the source and revert to the root. The reason the Great Dao establishes these worldly orthodox teachings is to set standards for the multitude and serve as models, hoping that everyone will naturally follow like a shadow following a form; and you later students are among them.”

At that time, the Kongtong Immortal asked the Heavenly Worthy for instruction: “I do not know what the punishments of water and fire actually mean. My understanding is shallow, and I cannot comprehend it; I hope you will distinguish and explain it.”

The Heavenly Worthy said: “The punishments of water and fire—whenever orthodox teachings are established, they are all meant to set standards for the multitude, hoping that they will follow like a shadow; and you later students are among them.”

At that time, the Kongtong Immortal asked the Heavenly Worthy again: “I do not know what the punishments of water and fire mean. My understanding is shallow, and I cannot comprehend it; I hope you will distinguish and explain it.”

Note: The latter half of the original text (the Heavenly Worthy’s explanation of “the punishments of water and fire”) is highly repetitive with the preceding text, and the second answer does not truly elaborate its meaning. This is suspected to be a confusion from transcription or from textual transmission in a particular version. Therefore, this vernacular translation presents the original faithfully and does not add supplementary inferences.

The Heavenly Worthy told the assembly: There are four kinds of punishment by water and fire, and transgressions on both the Yin and Yang sides must be punished by the Ming Bureau, the underworld office that governs retribution for good and evil. When the waters of rivers and seas encounter the qi of fire, this is what is called the punishment of “ice and burning charcoal clashing.” As all kinds of filth accumulate, disasters of scorching, rotting, and stagnant sinking descend; Heaven and Earth are blocked and cease to communicate, and water and fire meet one another.

When the qi of Heaven and Earth develops to its extreme, smoke rises steaming from all eight seas, mountains and peaks are reduced to ashes, the gates of Heaven are tightly shut, gold and jade melt and dissolve, the three lights of sun, moon, and stars hide their essence, wind and thunder are hot as fire, flames run wild and burn, and Heaven and Earth become like a smelting furnace.

When the qi of Earth is blocked, the Yin qi manifests inauspicious signs: landmasses shift their positions, the great sea surges and overturns, waves rise in midair, and the Perfected Ones too must move elsewhere. In the northwest, the Water Mother appears in the form of a white banner. Flocks of birds fly south and gather at the edge of the sky. Fierce winds stir up huge waves, mountains and peaks collapse, and metal and stone strike one another and are worn away into mud and sand.

Good men, you should understand that these two great disasters are meant to respond to the world and the myriad people. Why is this? Because the world is without the Dao, and the myriad people do not know instruction and transformation. Such disasters are like the five viscera in the human body falling into disorder, with retention and excretion out of balance, naturally producing illness. How much more so when the world loses righteousness and corrupts virtue, and layer upon layer of dust and defilement accumulates; although Heaven and Earth feel compassion, they cannot stop it. Thus punishment has no choice but to be carried out: first instruction is given as a warning, next changes in climate are announced, and finally various signs appear. Foolish people do not believe in orthodox teaching, do not examine the signs, and do not change their vicious nature; the Heavenly Emperor has no choice but to display his great majesty.

For example, when a minister receives favor from ruler and father, he relies on that grace and becomes arrogant; he changes his heart and loses loyalty, is unfilial to ruler and father, and secretly harbors thoughts of rebellion. Once the conspiracy is exposed, the benevolent ruler and father still do not immediately put him to death, but first issues orders to warn him. If the minister still does not repent, only then is he handed over to the officials in charge of execution. The ruler and father still grieve over this, and act only because there is no alternative. The Heavenly Emperor is likewise.

At that time, when the various immortals heard the Heavenly Worthy’s proclamation, they all sighed in admiration at this teaching such as had never been heard before, and so bowed to the Heavenly Worthy and expressed their thanks: We are grateful for the labor of your golden mouth in proclaiming it, in compassion for the small signs among living beings, and in expounding principles never heard before. Having received such grace and instruction, we are as if bathed in a vast sweet rain.

When the Heavenly Worthy (Tianzun) had finished bowing and expressing thanks, he instructed the assembled immortals to return to their respective positions. On the morning of the seventeenth, at the time of the morning audience, the Zhengyi (Orthodox Unity) Heavenly Worthy (Zhengyi Tianzun) descended for the first time. The Perfected Ones (Zhenren) arrived in accordance with their responsive resonance. After the ceremony, they returned to the Dantai (Elixir Terrace) from below the Four Heavens and asked after the Heavenly Worthy’s well-being: “In the Dao’s transformative work and your daily activities, have you been utterly exhausted?”

The Heavenly Worthy replied: “There is no weariness in the Perfected Ones’ teaching; the Dao’s transformative nurturing is inexhaustible. You hasten to countless lands—do you not feel tired and weary?” The Perfected Ones answered: “Thanks to the protecting power of the Great Dao’s majestic spirit, how could we feel tired or weary?”

The Heavenly Worthy asked again: “Can liberation be attained from the two causal conditions of birth and death?”

(Here the original text is lacunose, and the surrounding context is disconnected; it can only be interpreted on the basis of the extant content.)

The Perfected Ones answered: “The sinful souls in the hells immediately attained liberation when the Heavenly Worthy descended to the Dantai; whereas all sentient beings below the Four Heavens, though they have some degree of awakening, have not truly attained liberation.”

At this, the various immortals in the Dantai, hearing these words of the high Perfected Ones, were perplexed in their hearts and could not comprehend their meaning. Thereupon Immortal Changqi (Changqi Xianren) immediately rose from his seat, performed the great qishou rite before the Heavenly Worthy (a gesture of knocking the head to the ground), and asked: “Why is it that the sinful souls in the hells attained liberation without seeing the Heavenly Worthy, while all sentient beings below the Four Heavens, though they have awakened, still cannot attain liberation? We beg the Heavenly Worthy to explain each case to us separately.”

Supplementary notes: Zhengyi Heavenly Worthy is a Daoist honored deity; here it refers to the deity who descends to transmit teachings. The Four Heavens are the heavenly regions in Daoist cosmology, and “below the Four Heavens” refers to the human world and the world around it. The Dantai is the immortal palace where the Heavenly Worthy resides or expounds scriptures. Qishou is a Daoist kneeling and bowing rite in which the head touches the ground; it is the most respectful form of etiquette.

The Heavenly Worthy said: Good man, now listen carefully; I will explain it for you. The wondrous function of the Great Dao (the Way) is that even when it saves all beings, it does not claim merit or become attached; it quietly operates and sustains all things through its hidden virtue, and thus can liberate sinful souls.

(Here “Great Dao” refers to the cosmic source and ultimate truth in Daoism.)

But there is a situation: although one has “understood” it, one may not necessarily be “liberated.” For example, people in the world, even if they understand that the nature of affliction is empty, still cannot escape affliction. Why? Because ordinary people, although they understand the principle of “Dharma-nature” (the intrinsic nature of all dharmas), have not cultivated over the long term and maintained the true and constant mind (the pure, unchanging original nature); they have only understood the highest principle, while their bodies remain in a state contrary to the Great Dao. Therefore “Dao” and “principle” diverge from each other.

To use an analogy: someone’s body sits in a narrow room, yet their mind can roam the ten directions without obstruction; or they discuss the highest principle with quick wit and unimpeded debate, separating and combining as they please. This is called “the mind attaining entry into principle,” not “the body attaining entry into the Dao.” Therefore, although the principle accords with the Great Dao, it cannot cause the body truly to enter into the principle. This is the discrepancy in the analogy.

It is like traveling in a dream, where the body does not move according to the mind’s intention. Thus the minds of sentient beings can comprehend principle, but their bodies do not enter the Great Dao. The mind comprehending principle is called “understanding”; the body being unable to enter the Great Dao is called “non-understanding.”

As for the Boundless Great Dao, both body and mind are without obstruction; it can cause worlds as numerous as fine dust motes to appear in response in an instant. Therefore it is said that the Great Dao is free and liberated, able to make the worlds of the ten directions as clear as objects held in the palm. The circumstances of past and future lives are likewise so.

At that time, after the Heavenly Worthy finished these words, he stretched out the five fingers of his left hand and emitted ten kinds of light, illuminating the void everywhere, causing the worlds of the ten directions all to appear within the light. Then the Zhenren, immortals, and spiritual beings at the great assembly all clearly saw worlds as numerous as fine dust motes; and within the light they also saw their own two ends, past and future, and the good and evil karmic retributions they had personally undergone, distinct and clear. The assembled immortals penetrated the subtle and profound principle, plumbed the Dao of true constancy, and all obtained the sovereign power of the six spiritual penetrations; their ancestors of nine generations also received blessings and were able to be reborn in the realm of the Dao.

When the Heavenly Worthy’s Zhongyuan Dharma assembly came to its perfect conclusion, on the morning of the seventh day, the Heavenly Worthy and the great assembly ascended together onto a cloud chariot. Mysterious wind sounds and drum music sounded together; purple rosy clouds drifted far away in the void; songs echoed in empty valleys, and heavenly music intertwined with the sounds of all things.

Thereupon the immortals sang a Buxu (Pacing the Void) hymn, whose lyrics said:

Auspicious radiance rises into purple cloud-qi, and immortal carriages speed through the cinnabar-red sky. Fragrant winds swirl; the canopies sway with the wind, and mist rises. Within the Great Dao there is still the Great Dao; within the mysterious there is yet more mystery. True light cannot be traced to its bounds; the Dao of the Great Image is vast and formless. The Dharma wheel turns of itself, and the faint, subtle sound cannot be heard. In empty stillness the immortals attend the Three Treasures (Dao, Jing, Master), and in the void they hear the Dongjing. After seven transformations, the wandering souls return to their proper place, and the myriad breaths cause aged faces to remain. Fragrant winds stir the feathered canopies; drifting clouds carry the whirlwind-like carriages onward. Immortal music is clear and soaring; the carriages gradually ascend the cloud path, entering deeply and distantly into vast emptiness. Taishang (the Supreme Lord) looks down in compassion upon the cultivator in the dusty world (Aixuzi), complies with heavenly destiny, and expounds the wondrous scriptures. Today the wondrous fruit is brought to fulfillment, and in the hidden depths one is united with the Dao of spontaneity.

Then the immortals came forward to take leave of the Tianzun (Heavenly Worthy), and while singing praises they followed him into the heavenly courts within the clouds, passing through forty tiers of heavenly gates. At this point the Tianzun said to the immortals: The heavenly road is long and far; there is no need to escort me further from afar. The immortals bowed and gazed upward, lingering and hesitating for a long while.

The Heavenly Venerable (Tianzun), out of compassion for the assembled immortals, again said to the immortals: In the future, when you cultivate and attain the Dao, even if you obtain the six supernatural powers (liutong—the six transcendent powers) and pass through tens of millions of kalpas (jie, an extremely long unit of time in Daoism), you will still possess human bodies. Compared with us—this great multitude whose bodies are natural and whose light and Qi are subtle and wondrous—you ultimately cannot be entirely the same.

Thereupon the Heavenly Venerable commanded Yunqi Shangzhen (a high-ranking Perfected Deity who governs the harmonization of Qi movement) to freely propagate the mysterious Daoist wind and to emit the unsurpassed, myriad-transforming numinous chapters, together with the “Verses of Cloud Harmony, Pure Elegance, and the Great Mystery,” thirty-nine pieces in all. At that time, the Jing of the sun floated upward, the lunar fluid flowed downward, true Qi circulated smoothly and generated life, the golden wind turned back and grew mild, the jeweled forest sent forth medicinal herbs, the jade trees burst into abundant blossoms, the Dharma wheel turned three times, seven-colored flowing clouds rippled, long songs came from beyond the heavens, and chanting resounded in the void. All these prodigious signs were meant to enable the immortals to discern the higher and lower, superior and inferior, among the Daoist Dharma.

The Heavenly Venerable again told the immortals: The Supreme Vehicle of the Dao is rare, and its methods are exceedingly subtle; its wondrous power is profoundly mysterious and difficult to describe in words. Now I will briefly reveal its rarity so that you may discern it.

The immortals rejoiced, bowed to the Heavenly Venerable in gratitude, and said: May the Great Sage often appear, so that people may understand the higher and lower, superior and inferior, among the Daoist Dharma. Having spoken, the immortals took their leave and returned to the lower world.

On the morning of the fourteenth day of the tenth month, the Heavenly Worthy of All Mysteries (Zhongmiao Tianzun), leading five thousand myriad billions of realized immortals (zhenxian, gods and immortals who have attained the Dao), descended from the star palace of Cinnabar Heaven, the southern celestial realm, in response to the cosmic cycle and came into the human world, universally saving all beings with his majestic bearing. Before his descent, he was first adorned with celestial images: the sun was reflected in his left eye and the moon in his right; the left Dipper of the Northern Dipper rose at his left ear and the right Dipper at his right ear; the Southern Dipper lay across the crown of his head like a celestial diadem; the Northern Dipper hung beneath his jade hairpin, and the Central Dipper rested between his divine feet. Green clouds encircled his left temples and white clouds his right temples; cinnabar clouds illumined the three mysterious loci on his body, and dark clouds floated above the Yuzhen acupoint behind the lower part of the back of his head.

The Azure Dragon sang on the left, the White Tiger roared on the right, the Golden Phoenix sang aloud in front, and the Dark Warrior beat time in harmony. The Five Planets emitted radiance and moved in circumambulation; the moon’s clear radiance halted in midair, shining on high; auspicious cloudbanks spread out like curtains, and immortal clouds rose like a canopy. The assembled immortals recited numinous scriptures, the Daoist texts, and chanted the myriad sounds of heaven and earth.

Precious trees welled up from the earth, hidden grass shoots sprouted, and immortal herbs such as lingzhi and orchids grew. Accumulated snow melted, cold valleys returned to warmth, deep springs gave forth warm vapor, and mysterious smoke blew against the wind. Scattered souls were summoned, wandering spirits called back, and thunderclouds rolled out their voices. The great spirits and the spirits of flying creatures sang numinous verses in unison, and resonances echoed through the void. The deaf heard, the blind saw, and the paralyzed walked again; the waves of rivers and seas grew calm and warm, and the murky fog dispersed completely.

True light floated and stirred; the clear sky stretched vast and enduring; the three lights of sun, moon, and stars shone together, and the Five Planets moved according to their proper measures. Beings of different kinds dwelt in harmony, all kinds of grain ripened in abundance, enemies lifted their encirclements, and the world was at peace. The true Dao prevailed greatly in the world, and the forms of demons and specters were extinguished and dissolved.

Vernacular Interpretation: The Taishang Dadao Yuqing Jing (The Supreme Great Dao Jade Purity Scripture)

At this time, Tianzun (Heavenly Worthy) rode forth upon a star palace. Together with the assembled gods, he set in order the courtyards within the clouds, proclaimed auspiciousness to sentient beings, and matched the numinous auspicious signs displayed by the assembled immortals. Tianzun stirred the primal Qi like a bellows and looked down upon the void of vast space. At the time of Xiayuan (Lower Primordial), there was great auspiciousness and great celebration; blessings of every kind gathered together, exhorting sentient beings to cultivate the Dao and accumulate De (Virtue/Power), so that the principles they cultivated might accord with the divine talismans. Within the body, purple Qi and storehouse Qi interwove, and the Jing and Qi of the five viscera and six bowels bloomed like flowers.

Tianzun’s divine power transformed and nurtured ordinary mortals in the lower world, while true Qi spread throughout the vast cosmos. Tianzun governed the temporal order of heaven and earth’s movement and dwelt freely within the mysterious realm. Thus, the transformations of the myriad things were endless.

In an instant, Tianzun caused the forests of deep winter to flourish again, made withered trees bloom, restored the myriad things to life and returned them to their original truth, gathered in all categories, and caused them to be stored away in their primordial state. Tianzun withdrew the Great Dao, silent and pure, and dwelt on high in an ineffable realm.

Such divine power was entirely fulfilled in what Tianzun spoke from the golden mouth.

Notes: Tianzun is an honorific for the highest deities in Daoism; here it refers to the presiding deity of the scripture. Xiayuan is one of the Daoist Three Primes, falling on the fifteenth day of the tenth lunar month, the day when the Water Official pardons sins, which the ancients regarded as an auspicious time. Zizang refers to the concept of the circulation of Jing and Qi within the body and is a term from Neidan (internal alchemy) cultivation. The Six Fu refers to the six bowels—gallbladder, stomach, large intestine, small intestine, bladder, and Sanjiao (Triple Burner)—which Daoism regards as interconnected with inner Jing and Qi. The golden mouth is a common expression in Buddhist and Daoist scriptures for the words of a sacred being.

At that time, the immortal of the Cinnabar Terrace (Dantai) had always upheld the golden-worded decree of the Celestial Worthy of the Upper Prime and Imperial Ultimate. Seeing these auspicious signs, he knew that the Celestial Worthy had descended to the Divine Land (Shenzhou), so he immediately came forth from the Cinnabar Terrace. From afar he saw the radiance in the mysterious realm dazzling and brilliant, the star palaces lofty and exquisite, banners and canopies filling the sky, and the ceremonial escorts of the true immortals of every rank arrayed in order, filling the entire void. The assembled immortals bowed their heads and petitioned the Celestial Worthy to descend to the Cinnabar Terrace.

Before long, the Celestial Worthy commanded one of the Left Perfected to relay his command to the immortals: “I act in accordance with the celestial course to teach and transform the people of the world, presiding over the age of the Lower Prime. I wish to guide newly entered students of the Dao to realization as true immortals. For all who have meritorious deeds and whose names are recorded in the Green Register (qinglu, the Daoist ledger that records merits and registers immortal names), when they pray morning and evening, the incense smoke reaches straight to the imperial court on high, and the pure sound of their chanting ascends to the Taiyi deity. I will then show them the path of further cultivation and command the hosts of demons to guard and attend them.

I will also teach the ordinary mortals of the lower realm to turn their minds toward the right, to observe fasting and purification at the time of the Lower Prime, to liberate their nine generations of ancestors, and to rescue the deceased and the living from suffering and adversity. Those who have never heard the Dao teachings, I will cause them to hear; those who have never seen the Dao, I will cause them to see; those not yet liberated, I will cause them to be liberated. All who suffer illness, I will heal for them; those who harbor fear, I will bring them peace. Now I am about to descend into the earthly realm to expound the Dao teachings and bestow edification.

At the time of the Middle Prime, the Zhengyi (Orthodox Unity) Celestial Worthy will descend to the Cinnabar Terrace and teach the Dharma for you. Your merits are already complete, you possess the Six Penetrations (liutong, the six superknowledges shared by Buddhism and Daoism), and you have attained unobstructed wisdom. But your bodily forms were not formed spontaneously; they are still the result of postnatal cultivation, and therefore you cannot yet ascend above Daluo Heaven.

Those who cultivate the true Dao need only reach the state of sovereign ease (zizai) to abide forever without death, with their names recorded in the Left Contract (the heavenly ledger of credentials). The turning of worldly kalpas is like a blink, and their bodies are renewed with each day. You immortals belong precisely to this category.

It is lamentable that the lifespans of billions of living beings are like those of mayflies—born in the morning and dying by evening—and have been cut off from the Great Dao. You should understand this point.”

At that time, the immortals followed the Celestial Worthy, temporarily governing in the earthly realm, carrying out teaching and transformation during the age of the Lower Prime, and saving living beings.