《道门经法相承次序》

The fundamental source of Daoism lies at the beginning, before Heaven, Earth, and all things came into being. The Dao appeared in different forms and responded to subtle influences as it brought things into existence, beginning with “Wondrous Unity,” the subtle unified state manifested by the Dao. Wondrous Unity then divided into the Three Primordials, which transformed into the Three Qi. The Three Qi in turn gave rise to the Three Powers: Heaven, Earth, and humanity. Once Heaven, Earth, and humanity were established, all things were complete.

The Three Primordials are: first, the Primordial of the Great Nonbeing of the Chaos Cavern; second, the Primordial of the Great Nonbeing of Red Chaos; and third, the Primordial of Dark Stillness and Mysterious Communion. The Primordial of the Great Nonbeing of the Chaos Cavern gave birth to the Lord of the Heavenly Treasure; the Primordial of the Great Nonbeing of Red Chaos gave birth to the Lord of the Numinous Treasure; and the Primordial of Dark Stillness and Mysterious Communion gave birth to the Lord of the Divine Treasure. The Dao of the Great Cavern manifested further, becoming the sovereign who teaches and transforms living beings, and dwelling in the Three Pure Ones (Sanqing) realms. These realms are Jade Clarity, Highest Clarity, and Great Clarity, also known as the Three Heavens: the Heaven of Clear Tenuity, the Heaven of Remaining Yu, and the Heaven of Great Redness.

The Lord of the Heavenly Treasure dwells in the realm of Jade Clarity, the Heaven of Clear Tenuity, and his Qi is Azure Origin. The Lord of the Numinous Treasure dwells in the realm of Highest Clarity, the Heaven of Remaining Yu, and his Qi is White Origin. The Lord of the Divine Treasure dwells in the realm of Great Clarity, the Heaven of Great Redness, and his Qi is Yellow Mystery. The Scripture of the Nine Heavens’ Generation of the Spirits says that although these three exalted deities have different names, they ultimately come from a single source. Each Lord presides over one teaching and is an exalted deity of one of the Three Caverns.

The Three Caverns are Dongzhen, Dongxuan, and Dongshen. The Lord of the Heavenly Treasure expounds twelve divisions of scripture and presides over the Dongzhen teaching; the Lord of the Numinous Treasure expounds twelve divisions of scripture and presides over the Dongxuan teaching; and the Lord of the Divine Treasure expounds twelve divisions of scripture and presides over the Dongshen teaching. Together, the Three Caverns comprise thirty-six revered scriptures.

First, the Cavern of Perfection (Dongzhen) division is the Great Vehicle, the Cavern of Mystery (Dongxuan) division is the Middle Vehicle, and the Cavern of the Spirit (Dongshen) division is the Small Vehicle. The Three Caverns, together with the Three Auxiliary scriptures, make up the Seven Divisions: Dongzhen, Dongxuan, Dongshen, Taixuan, Taiping, and Taiqing. Taixuan supports Dongzhen, Taiping supports Dongxuan, and Taiqing supports Dongshen. Each of the Three Auxiliary divisions has twelve categories, making thirty-six in all. The Way of Zhengyi Alliance and Authority runs through them, so together they are called “the honored writings of the Three Caverns and the mysterious teachings of the Seven Divisions.”

The Seven Divisions are further classified into thirty-six categories: fundamental texts, divine talismans, jade instructions, numinous charts, registers, precepts and rules, ritual forms, methods, collected explanations, biographies, hymns and recitations, and memorials and petitions. Each of the Three Caverns has these twelve categories, making thirty-six altogether.

The three Qi spoken of in Daoism are the mysterious, original, and primordial Qi. Primordial Qi is blue and dwells in the Clear Subtlety Heaven; original Qi is white and dwells in the Yu-yu Heaven; mysterious Qi is yellow and dwells in the Great Red Heaven. These three Qi transform into Yin, Yang, and harmonious Qi, from which Heaven, Earth, and humanity are formed. This corresponds to what the Laozi says: “The Dao gives birth to one; one gives birth to two; two give birth to three; three gives birth to the myriad things.”

From the Jade Capital of the Mysterious Metropolis downward, there are thirty-six heavens. Twenty-eight belong to the Three Realms, and eight lie beyond them. The Three Realms are the Realm of Desire, the Realm of Form, and the Formless Realm. The lowest six heavens are the Realm of Desire, the next eighteen are the Realm of Form, and the four above them are the Formless Realm, making twenty-eight in all. The celestial scenes within the Three Realms are splendid, and their inhabitants have dignified forms. From the heavens of the Realm of Desire onward, lifespans are very long; the ground is gold, the stairs white jade, and precious treasures are naturally abundant. Yet even those who enjoy exquisite music cannot escape birth and death.

Beyond the Three Realms are four more heavens, called the Heavens of the Seed People and the Heavens of the Sage Disciples, also known as the Four Brahma Heavens. Those who dwell there have already ended birth and death and are untouched by the Three Calamities. Above these are the Three Realms of Purity: Taiqing, Shangqing, and Yuqing. Each realm is divided into left, central, and right palaces, with ranks such as Immortal Kings, Immortal Lords, Immortal Ministers, Immortal Earls, and Immortal Grand Masters. Each also has a Supreme One, an Old Lord, or a Celestial Master. Taiqing has nine Immortals, Shangqing has nine Perfected Ones, and Yuqing has nine Sages, twenty-seven figures in all.

The nine Immortals, in order, are the Highest Immortal, the Lofty Immortal, the Great Immortal, the Mysterious Immortal, the Heavenly Immortal, the Perfected Immortal, the Spirit Immortal, the Numinous Immortal, and the Utmost Immortal. The ranks of the Perfected and the Sages follow the same order—“highest, lofty, great, mysterious, heavenly, perfected, spirit, numinous, utmost”—but use titles such as “Immortal Perfected One” and “Primordial Perfected One,” or “Immortal Sage” and “Sage of No-Heaven.”

At the highest level is the Great Luo Heaven, situated atop Mount Jade Capital in the Mysterious Metropolis. The Purple Tenuity Golden Palaces, the Seven-Treasure Trees, and creatures such as qilin and lions are said to have come into being there. The Celestial Worthies of the Three Ages also govern from this place. The six heavens of the Realm of Desire, the eighteen heavens of the Realm of Form, the four heavens of the Formless Realm, the four heavens above these, the Three Realms of Purity, and the Great Luo Heaven together make up the thirty-six heavens, all governed by the Celestial Worthies. The scripture therefore says that beyond the Three Realms lies the distant, vast Great Luo Heaven, its clouds towering high, where only the Primordial Celestial Worthy dwells in the abode of the great kalpa.

The Celestial Worthies of the Three Ages are the Primordial Celestial Worthy of the past, the Most High Jade Emperor Celestial Worthy of the present, and the Golden Palace Jade Dawn Celestial Worthy of the future. The scripture also says that the Most High is a disciple of the Primordial Celestial Worthy, who has ceded his honored position since the half-kalpa of the High Sovereign. The Celestial Worthy has ten honorific titles: the Natural One, the Primordial Ultimate, the Great Dao, the Utmost Perfected One, the Most High, the Dao Lord, the Lofty Emperor, the Celestial Worthy, the Jade Emperor, and His Majesty.

The origins of Daoist scriptures and proclamations are traced to the manifestation of the Three Primordial Qi from the source, which formed the Five Virtues; the Three and the Five then combined to produce the Eight Assemblies. The characters of the Eight Assemblies were condensed from wondrous Qi. They were octagonal and radiant: cloud-seal script, the sacred writing of Daoism, gathered in the sky. It is said that the Perfected One of Great Truth held the brush while the Jade Consort smoothed the writing mat; they wrote in gold on slips of white jade and concealed the texts above the heavens, within the Seven-Treasure Mysterious Terrace. When the Dao prevailed, the texts appeared; when it did not, they vanished. These celestial writings were said to have formed naturally and not to have been invented by Cangjie.

The Lingbao scriptures transmitted today are said to have been passed by the Celestial Perfected Sovereign to the Yellow Emperor Xuanyuan on Mount Emei. The Celestial Perfected Sovereign had also taught them to Emperor Ku at the Terrace of Nurtured Virtue. Yu the Great received the scriptures when they descended at Mount Zhong, while King Helü of Wu once glimpsed them on Mount Gouqu. Later, Ge Xiaoxian, Zheng Siyuan, and others passed them on from master to disciple in an unbroken line.

Laozi’s Dao De Jing belongs to the Great Vehicle division and is included among the Three Auxiliary scriptures; it is not yet part of the orthodox teaching of the Three Caverns. The author criticizes people of his time whose learning was shallow: they recited only the Dao De Jing and knew no other Daoist scriptures, some even believing that Daoism began with Zhuang Zhou. In fact, the roots of Daoism should be traced back to Laozi, the archivist beneath the pillars. The author laments that such a claim is like measuring the sea with a shell or viewing the sky through a bamboo tube: it reveals only a tiny part.

The scripture then recounts Laozi’s life. He was born at the end of the Yin dynasty and grew up at the beginning of the Zhou. Tradition says that the Mysterious Jade Maiden conceived him through a divine spirit; after carrying him for eighty-one years, she gave birth to him from beneath her left arm beside a plum tree. His hair was white at birth, so he was called “Laozi,” meaning “Old Master.” He pointed to the plum tree as his namesake and took Li as his surname. The scripture also describes his physical features. When the Zhou dynasty declined and the world fell into disorder, Laozi left Zhou territory in a cart drawn by a blue ox, on the twenty-fifth day of the twelfth month in the thirty-third year of King Ping. A purple vapor appeared as he passed through the frontier post, and he then entrusted the Dao De Jing to Yin Xi, the Keeper of the Pass. From this we can see that Daoist scriptures are not limited to the five thousand characters of the Dao De Jing. The Primordial Celestial Worthy and Laozi lived in different eras and held different ranks.

The names of the six heavens in the Realm of Desire begin with Great Yellow Emperor Zeng Heaven, as listed in the Scripture for Deliverance. People in the Realm of Desire may live for ten thousand years. The scripture says that if, during life, a person avoids bodily sins such as killing and stealing, they can ascend to these heavens in their next life and gradually free themselves from the taint of desire. The Realm of Form has eighteen heavens, where inhabitants live for hundreds of millions of years. Those who commit no mental sins, such as greed or anger, in a lifetime may be born there. The Formless Realm has four heavens, where lifespans can reach a billion kalpas. Those who avoid the verbal sins of abusive speech, divisive speech, falsehood, and frivolous speech may dwell there. When a virtuous man or woman has perfected their practice and merit, making them worthy of ascending to the four heavens above, the Queen Mother welcomes them and leads them there.

These four heavens, in order, are the Heaven of Unexcelled Constant Fusion, the Heaven of Supreme Release and Rising Victory, the Heaven of Dragon Transformation and Brahma Crossing, and the Heaven of Supreme Ultimate Jia-yi. Together they are called the Four Heavens of Human Beings. They lie beyond the Three Realms and are unaffected by calamities and kalpas. Above the Four Heavens of Human Beings are the Three Realms of Purity: Taiqing, Shangqing, and Yuqing. Above the Three Realms of Purity is the Great Luo Heaven, where the Primordial Celestial Worthy dwells and carries out his teaching.

The Taiqing Realm lies in the Great Red Heaven. The Divine Treasure Lord teaches the twelve divisions of scriptures there, known collectively as the Cavern of the Spirit division; its presiding Immortals belong to the rank of Immortal. The Shangqing Realm lies in the Yu-yu Heaven. The Numinous Treasure Lord is its teacher and expounds the twelve divisions of scriptures, known as the Cavern of Mystery division; its presiding Perfected Ones belong to the rank of Perfected. The Yuqing Realm lies in the Clear Subtlety Heaven. The Heavenly Treasure Lord expounds the twelve divisions of scriptures there, known as the Cavern of Perfection division; its presiding Sages belong to the rank of Sage. These are the three ranks described in the scripture: Immortal, Perfected, and Sage.

Each of the three heavens corresponds to a particular Qi. The Great Red Heaven corresponds to original Qi, which is white; the Yu-yu Heaven corresponds to mysterious Qi, which is yellow; the Clear Subtlety Heaven corresponds to primordial Qi, which is blue-green. The mysterious, original, and primordial Qi of the unsurpassed Three Heavens invoked by Daoist priests when performing rites and ascending the altar correspond to these.

What are the “Four Virtues”? They are compassion, care for others, doing good, and forbearance.

What are the “Six Practices”? They are diligence, honesty, humility, perseverance, admonishing and debating, and abstaining from alcohol and sexual indulgence.

What are the “Six Roots”? The ear, eye, nose, tongue, mind, and body are each called a root. Here, “root” means the basic capacity of the senses and mind-body before they come into contact with, or respond to, the external world.

What are the “Six Dusts”? The eye craving colors, the ear indulging in sounds, the nose fixating on fragrances and odors, the tongue craving various flavors, the body delighting in soft and smooth sensations, and the mind craving all kinds of contact are all called “dusts.” When the Six Roots pursue the external world excessively, they give rise to the Six Dusts. This clouds one’s nature and leads one away from the right path; the Six Dusts are therefore also called the “Six Thieves.” Through appropriate practice, one can regulate and steady the Six Roots.

What are the “Four Elements”? The earth element refers to the bones and muscles; the water element to the blood and vessels; the fire element to the body’s warmth; and the wind element to the breath within the body.

What are the “Five Skandhas” (also called the “Five Aggregates,” the five kinds of elements that make up human bodily and mental experience)? First, the form aggregate: when the eyes meet and see forms of various kinds, this is called the form aggregate. Second, the feeling aggregate: when the mind experiences right and wrong, pleasure and pain, this is called the feeling aggregate. Third, the perception aggregate: when the mind thinks and imagines, this is called the perception aggregate. Fourth, the formation aggregate: when the mind acts in accordance with thoughts, this is called the formation aggregate. Fifth, the consciousness aggregate: when the mind recognizes arising and passing away, and distinguishes and remembers what it has thought about, this is called the consciousness aggregate.

What are the “Three Karmas”? The first is bodily karma, which includes killing, stealing, and sexual misconduct. The second is mental karma, which includes greed, anger, and delusion. The third is verbal karma, which includes abusive speech, sowing discord, lying, and deceitful flattery. Together, these are called the “Three Karmas.”

What are the “three kinds of karma”? The first is bodily karma, actions carried out by the body, including killing, stealing, and sexual misconduct. The second is mental karma, thoughts within the mind, including greed, anger, and delusion. The third is verbal karma, actions carried out through speech, including abusive insults, sowing discord, lying, and using deceptive flattery. The body commits three kinds of harmful acts, the mind harbors three kinds of harmful thoughts, and the mouth speaks four kinds of harmful words; together, these make up the ten evils.

What are the “five sufferings”? There are five kinds of suffering in life and five in death.

What are the “five sufferings of life”? The Shengxuan Jing says: First, being enslaved as a servant, beset by worry and grief and suffering the pain of separation. Second, remaining ignorant and blind for a long time, unable to see the wondrous Dao and cut off from one’s teacher. Third, being widowed, orphaned, or alone: though one has a human form, one lacks human companionship and support. Fourth, meeting with an unexpected disaster and being imprisoned or confined. Fifth, living a long life while beset by illness and troubled all day long. These are called the five sufferings of life.

What are the “five sufferings of death”? First, walking across a mountain of knives and a forest of swords, with one’s hands and feet cut and severed. Second, falling into a boiling cauldron, the great vat of boiling water described in ancient tales of punishment, where one’s flesh and bones are cooked away while one cycles through life and death. Third, dwelling in the realm of hungry ghosts, with no clothing to cover oneself and no food to satisfy one’s hunger, and having to swallow fire and eat charcoal. Fourth, men embracing copper pillars and women lying on iron beds, while sword trees pierce their chests and blades stab their backs. Fifth, even if one is born again, one may become one of the six kinds of domestic animals, whipped by people, with one’s neck chafed by a rope and one’s hooves worn through. These are called the five sufferings of death.

What are the “three paths of woe”? The word “path” here conveys being made to serve and undergoing the consequences of suffering. It refers to the hell realm, the hungry ghost realm, and the animal realm. Together with the five sufferings, these three paths are called the “eight difficulties”—the eight kinds of difficult circumstances encountered in cultivating the Dao.

What are the “three kinds of karma”? As explained above, they are bodily karma, mental karma, and verbal karma.

As for bodily karma, it has three kinds of faults.

In bodily conduct, there are three kinds of wrongdoing. The first is killing living beings, the second is stealing, and the third is sexual misconduct. The scripture says that with every movement of hand or foot, living beings often cause harm to life, and they show no compassion toward insects, birds, and other beings possessed of blood and Qi. Some people openly rob and plunder under cover of night; others pass Daoist temples or Buddhist monasteries and steal offerings made to the Three Treasures—the Buddha, the Dharma, and the Sangha, or, in Daoism, the Dao, the scriptures, and the masters. After death, they fall into the Three Paths of suffering—hell, the realm of hungry ghosts, and the animal realm—and endure punishments such as having their eyes pecked by cruel birds, their tongues plowed by iron plows, molten bronze poured into their mouths, and their bodies burned by raging fire. Even after many kalpas, they remain sunk in darkness, unable to escape, repaying the sins they committed in life.

In the mind, too, there are three forms of poison: harboring dark and illicit thoughts, intending to harm others, and spreading slander or acting deceitfully. After death, one falls into the “Boiling Cauldron of Five Turbidities,” a symbol of the torments endured by sinners, and is boiled day and night. Even after being reborn, one may become a venomous snake or a savage beast, repaying the sins created by harboring the three poisons in a former life. These are the deeds of the mind.

In speech, there are four kinds of wrongdoing. The first is speaking in flowery but empty terms, the second is lying, the third is sowing discord, and the fourth is using abusive language. Living beings in this world often speak in ornate and boastful words, repeatedly spreading rumors and discussing other people’s faults. They estrange relatives from one another and hurl harsh insults at each other. They also use their tongues to crave every kind of flavor, drinking alcohol and eating meat, pungent foods, and other fleshly fare. After death, they sink into the Ninefold Underworld, suffering through the long night in icy prisons of bitter cold. Even loving parents cannot know what torments the dead are enduring; even devoted wives and children cannot see a lonely soul suffering punishment alone.

Only the Lord of the Three Heavens and Master of the Six Realms—a revered deity who governs the heavens and all beings in the six realms—regards living beings with compassion as if they were his own children. With loving care, he saves all beings, bestows blessings and grace, and aids every sentient life. All should follow the path of compassion and care for living things, honor the great kindness of the Celestial Worthy of Primordial Beginning, rouse themselves in body and mind, gather their thoughts, and repent together. Whether their sins are great or small, they should pray for them to be erased; whether their karmic obstructions are deep or shallow, they should vow to repent for them all in a single day. Finally, with utmost sincerity, they should bow, take refuge in the Dao and its teachings, and pay them reverence.

When the Tang emperor asked about the “Three Ones method” at a place of retreat on Mount Zhong, the Daoist master Pan replied that obstacles may be removed with greater or lesser difficulty, but sincere repentance, wholehearted bowing, taking refuge, and reverent faith are enough to dispel them.

Master Pan said, “According to the Scripture of the Sovereign’s Guarding the One, the method of contemplating the Three and guarding the One involves visualizing and maintaining the spirits in the three Dantians. First, visualize the space between the eyebrows, then look inward three inches: this is the upper Dantian. There is a spirit there named Red Child, whose courtesy name is Primordial Forebear and whose other name is Imperial Minister. He is three inches tall, wears a red headscarf and red clothes, and has red shoes.

“Next, visualize the middle Dantian in the heart. Its spirit is named Perfected One, with the courtesy name Cinnabar Child and the other name Radiant Firmness. He too wears a red headscarf, red clothes, and red shoes, and is three inches tall. Then visualize the lower Dantian, three inches below the navel. Its spirit is named Infant, with the courtesy name Primordial Yang Child and the other name Mysterious Valley Child. He also wears a red headscarf, red clothes, and red shoes, and is three inches tall.

“Visualize the Infant seated on a golden couch before a jade table, continually blending Jing and Qi with a golden furnace and jade ladle. Then visualize the spirit of the upper Dantian descending to the lower Dantian and stopping at the left side of the spirit in the middle Dantian. Next, visualize the spirit of the lower Dantian carrying the golden furnace and jade ladle to the middle Dantian, where he stands at the Perfected One’s right side. Then send Jing and Qi to the spirit of the upper Dantian in thirteen breaths. Afterward, visualize the spirit of the upper Dantian returning to its place, then the spirit of the lower Dantian returning to its place. The practice is then complete.

“The Perfected One said: ‘If you can guard the One, you can accomplish everything. The “One” is the Imperial Lord within the body. Guard the Imperial Lord, and he will always remain; when he remains, the thirty-six thousand spirits within the body will all remain as well.’ Thus, practicing this visualization can drive away the many ghosts and malign spirits, weapons, dangers from water and fire, every kind of calamity and poison, as well as tigers and wolves, snakes and locusts, flood dragons, mountain spirits, and ghosts and demons, so that they cannot approach a person.”

Tang Tianhuang asked, “What are the nine palaces said to be located at the hairline?”

The honored master replied, “According to the Jing of Hidden Secrets for Ascending to Truth, the nine palaces, arranged from the hairline toward the back of the head, are called the Two Fields Palace, the Bright Hall Palace, the Cavern Chamber Palace, the Cinnabar Field Palace, the Flowing Pearl Palace, the Jade Emperor Palace, the Celestial Court Palace, the Ultimate Truth Palace, and the Mysterious Cinnabar Palace.

“According to the Secrets for Ascending to Truth, measure inward from the space between the eyebrows: at a depth of three fen lies the Guarded-Inch Two Fields Palace; one cun farther in is the Bright Hall Palace, two cun in is the Cavern Chamber Palace, three cun in is the Cinnabar Field Palace, four cun in is the Flowing Pearl Palace, and five cun in is the Jade Emperor Palace. One cun above the Bright Hall Palace is the Celestial Court Palace; one cun above the Cavern Chamber Palace is the Ultimate Truth Palace; one cun above the Cinnabar Field Palace is the Mysterious Cinnabar Palace; and one cun above the Flowing Pearl Palace is the Great Sovereign Palace. Together, these are called the nine palaces within the head.” Here, “palace” refers to a specific location in the head used in Daoist visualization practice; the text marks their positions in cun and fen.

Tang Tianhuang then asked, “Where is the Palace of the Six Unions?”

The honored master replied, “According to the Scripture of the Two Luminaries, the Palace of the Six Unions lies in the hollow behind the eyebrows, one fen beneath the skin. It is square in shape, with each side measuring nine fen.”

Tang Tianhuang asked, “Where does one attain the final rank in the stages of Daoist cultivation?”

The Celestial Master replied, “The Palace of the Six Unions lies in the hollow behind the eyebrows, one fen beneath the skin. It is square in shape, with each side measuring nine fen.”

Tang Tianhuang asked, “What are the stages of cultivation in the Daoist tradition? Once cultivation is complete, what state is ultimately attained?”

The Celestial Master replied, “In my view, the nature of the Dao is eternally clear and still; truth can be found only in silence. Though it comes together in an undifferentiated whole and seems to have substance, it is vast and empty, without form or trace. Wherever conditions bring it into resonance, it is present. People give it names according to their teachings, but its meaning is inexhaustible.

“‘Dao’ is a wondrous name for perfect, unobstructed understanding; ‘sage’ is the title for one whose subtle awakening has reached its utmost. All things with form contain the nature of the Dao. But attainment of the Dao has degrees of depth, just as awakening has degrees of height. One who understands only worldly affairs, and not the truth, cannot be said to have attained the Dao. One who perceives only what is before them and cannot see into the depths cannot be called a sage. Knowing pain and itching, cold and warmth, is only a shallow awareness of things. Breaking through the net of nine bonds is only a partial understanding. Such states lead ever farther from the Dao and from sagehood. Without outstanding, subtle awakening and transcendent understanding, how could one see the peril faced by beings in the Three Realms, or bring beings born from wombs, eggs, moisture, and transformation into a state of long life and peace?

“Perfect understanding means using insight to awaken others, so that those not yet awakened may awaken and those not yet able to understand may come to understand, until great awakening is achieved. The connection between the teachings and the practitioner rests on understanding. Seen from the realm of appearances, things do not truly exist; yet when they appear through resonance, they are not wholly absent either. The Heavenly Worthy of the Great Dao has both a true body and a responsive body. The true body is clear and still, eternally present, neither born nor destroyed. The responsive body comes and goes in accordance with conditions, appearing as a skillful means to guide beings. The two bodies differ: the true body is the root of the Dao, while the responsive body is the manifestation of its teaching. Across the kalpas, the responsive body appears again and again, showing forms, giving voice, teaching scriptures, and saving the people of the world. Its manifestations are beyond counting, and it welcomes beings with boundless wisdom and compassion.

“Beings differ in their capacities, so the teachings have levels, including gradual cultivation and sudden awakening. When practitioners first set their minds on seeking the Dao and make a vow to direct their efforts toward it, they follow the teachings in practice. Their first task is to uphold pure precepts. There are two kinds of precepts. One is ‘precepts with attainment,’ including the Three Precepts, Five Precepts, Nine Precepts, Ten Precepts, 180 Precepts, and 300 Great Precepts described in the Scripture of Great Mystery and Truth. The other is ‘precepts without attainment.’ These are for those of the highest capacity, whose spiritual awareness is keen and whose practice is refined. They leave attachment behind, remain unstained by the world, realize emptiness, and act in accord with the true Dao. They do not deliberately seek long life and peace, yet all good deeds gather naturally around them. They do not reject the human world, yet all evil deeds cease naturally. They were never attached to keeping precepts, and now they do not violate them. Because they commit no transgression, this is called ‘without attainment.’ Since there is nothing attained, there is nothing lost; thus they are called people of the highest capacity.

“Those who can uphold the precepts without transgression may ascend through the Ten Turns and attain the Five Fruits of the Dao. The Scripture on the Treasury of Wisdom, Vast as the Sea, lists the Ten Turns as: the Turn Beyond Worry; the Turn of Pure Mind; the Turn of Release from Obstruction; the Turn of the Dao and the Ru; the Turn of Thorough Understanding; the Turn of Right Seeing; the Turn of Skillful Engagement with Things; the Turn of Understanding the Moment; the Turn of Heavenly Clarity; and the Turn of Fulfillment. The Five Fruits of the Dao are the fruit of the Earthly Immortal, the Flying Immortal, Freedom, Non-Leakage, and Wuwei.

“If someone cultivates, takes elixirs, and abstains from the five grains; devotes themselves to savoring the Dao; longs for life in the mountains and forests; withdraws from the world; absorbs the mists and vital essences; and gives up rich, fatty foods, thereby making the body light and avoiding decline and death—if their heart is also set on the root of the Dao, they do not eat living beings and follow the way of compassion. Even if born into wealth and living in splendid surroundings, they can remain free of illness and worry, observe long periods of fasting, eat a vegetarian diet, and abstain from sexual relations. By cultivating in these ways, they may attain the fruit of the Earthly Immortal.

“If someone performs good deeds widely and guards the precepts without ever violating them; keeps body and mind upright; nourishes the body and abstains from the five grains; and skillfully restrains the six faculties of eye, ear, nose, tongue, body, and mind so that they are not stained by impurity—if their words and actions follow the proper measure and do not transgress ritual and law; if they travel among famous mountains, take in the clouds and mists, and keep the mind settled and firm; and though they have not studied widely the wondrous scriptures of the Great Cavern, they uphold pure precepts, clear within and without like a bead of crystal—then through this practice they may attain the fruit of the Flying Immortal.

“If someone understands the prohibitions and precepts, and all their bearing and conduct of body and mind accords with the proper measure; if they are revered and supported by both heavenly beings and people; possess miraculous powers of transformation and can appear wherever they choose; and can bring their wishes to fulfillment—if they need no medicine to be naturally satisfied, and food appears as soon as they wish to eat; if they can dwell freely in the world and travel through mountains and marshes without fear; if they constantly perform good deeds, their form appearing in response to conditions while their resolve remains steady as a mountain; and if they cultivate spiritual powers and contemplate within subtle states of concentration, able to divide their form and respond to countless beings—then through understanding these methods they may attain the fruit of Freedom.

“If someone can clearly understand all teachings and precisely discern the subtle differences in other people’s thoughts, benefiting immeasurable beings; realizes the boundary between emptiness and existence; knows the scriptures by heart; and is no longer troubled by afflictions, desire, anger, or attachment—if their six faculties are pure and they have forever cut off the three bonds; if they understand principle, speak skillfully, teach the Dao, and save beings far and wide; and if in this life and in lives to come they never turn back, but gradually cultivate toward the unsurpassed Dao—then diligent practice of these methods may lead them to attain the Fruit of the Dao of Non-Leakage.

“The Fruit of Wuwei is entry into the supreme gate of stillness. The state of stillness is Wuwei, and Wuwei is the state of stillness. The state of stillness is neither born nor dead, and therefore endures; it is neither destroyed nor changed, and therefore responds to conditions. Wuwei and deliberate action are not separate: from Wuwei, action arises; through action, one enters the state of Wuwei. This is resonance. Resonance is the state of stillness; the state of stillness gives rise to resonance, and resonance returns to the state of stillness. Its mystery is unfathomable, and its spiritual power beyond conception. To investigate the deepest principles and enter the state of Wuwei is called liberation. This is the highest fruit within Wuwei.

“Once the Five Fruits are complete and the practice of the Ten Turns is finished, practitioners escape the bonds of the Three Realms, ascend to the Nine Heavens of Purity, realize the Great Unity Dao, and inherit the position of Dharma King. Then the roots of evil are cut off forever, all virtues gather together, and they can see clearly through past, present, and future. The five spiritual eyes shine with unobstructed clarity.

“Though they transcend form, they are not without form; though they transcend body and mind, they are not wholly without body and mind. With a single form, they can reach throughout the six paths; with a single thought, they can know all teachings. To understand the nature of beings is to understand the nature of the true Dao. All things return to a single aspect, and that aspect itself has neither form nor appearance. For this reason, the Dao is called ‘nothingness’; yet it alone is the beginning of all things, and so it is called ‘Primordial Beginning.’

“Though the Dao is present within all things, it is also supremely exalted. It dwells eternally among the Three Pure Ones, stands above all the heavens, and is revered by the five hundred million heavenly lords of the eight directions. For this reason, it is called the ‘Heavenly Worthy.’ The word ‘worthy’ has many meanings; here I shall mention five: foremost in virtue, foremost in wisdom, foremost in spiritual power, foremost in purity, and foremost in wondrous teachings. Its merit and virtue are so lofty and vast that no praise can exhaust them.”

The Tang emperor asked, “What distinctions are there among the titles and ranks of the Heavenly Venerables?”

The master replied, “According to the Lingbao scriptures and the charts and registers describing the Three Realms, the Dao is divided into the Three Pure Ones (Sanqing) and the Three Realms. The Three Pure Ones’ realms are Yuqing, Shangqing, and Taiqing; the Three Realms are the Realm of Desire, the Realm of Form, and the Formless Realm. The Realm of Desire has six heavens, the Realm of Form has eighteen, and the Formless Realm has four. Above the Three Realms are four further heavenly realms for perfected beings, making thirty-two heavens in all.

“Below these four heavenly realms, beings remain within the Three Realms and cannot escape the destruction brought by the Three Calamities. Above the Formless Realm, the Three Calamities do not intrude, and the cycles of cosmic destruction have no effect. Each of the Three Pure Ones’ realms has one heaven: Qingwei Heaven, Yuyu Heaven, and Dachi Heaven. The Three Pure Ones’ realms and the Three Realms each have their own Heavenly Emperors, perfected immortals, and many officials; they are too numerous to list.

“Above the Three Pure Ones’ realms lies the Great Luo Heaven. Together, the Three Pure Ones’ realms, the Great Luo Heaven, and the Three Realms comprise thirty-six heavens. Within the Great Luo Heaven stands Mount Yujing, crowned by a city of seven treasures. The city’s circumference is 240,000 li and its walls rise 24,000 li high. Within it stands a seven-treasure mysterious terrace with 90,000 tiers, rising 360 li above the city walls. On the terrace grow eight seven-treasure trees, each rising 720 li above its surface. Their branches flourish and their crowns spread in all eight directions, covering an immeasurable expanse. Their roots and trunks are made of gold and silver, their branches of pearls and jade, their leaves of coral and luminous jewels, and their fruit of treasures such as □□, agate, glass, and amber, interwoven with gold, silver, pearls, and jade.

“When a gentle breeze stirs the leaves and branches, the scene shines with dazzling beauty. Praises of the Dongzhang—the sacred Daoist scriptures—resound there, and radiant light fills the air. The Four Sacred Creatures dwell in peace and harmony; the palaces and towers are wondrous beyond description. The emperors of the heavens, the Great Sages and Heavenly Venerables, the perfected immortals of wondrous practice, and the immortal boys and jade maidens each attend to their duties, cultivating morning and evening, sweeping the courtyards, burning incense, and scattering flowers. Lions, pixiu, divine dragons, and vermilion phoenixes fly through the air, while hundreds and thousands of kinds of numinous beasts stand guard. Five-colored springs well up from the mountain, sending forth nine-colored light that shines throughout the heavens of the Great Luo. The Heavenly Venerable of the Primordial Beginning, the Great Dao of the Void Emperor, dwells there.

“This is the place described in the Scripture on Deliverance: ‘Above the Three Realms, far off and immeasurably high, lies the Great Luo Heaven. It has no foundation in material form, and its clouds rise high; only the Heavenly Venerable of the Primordial Beginning dwells there. It is the place where the great cosmic ages begin.’ These words refer precisely to this realm.

“On fast days such as the Three Primal Festivals and the Eight Seasonal Festivals, the holy beings of the ten directions, the emperors of the heavens, the perfected immortals of wondrous practice, and countless other beings don their splendid celestial robes. Leading thousands upon thousands of attendants, they ride clouds and dragons as celestial music plays and voices sing in harmony. Bearing the Tenfold Numinous Banners, they rise lightly into the air and gather at the Mysterious Capital to pay homage to the Heavenly Venerable of the Primordial Beginning at Yujing. The assembled sages burn incense and bow in worship, tread through the empty air, chant the wonders of the Mysterious Capital, and praise the marvels of its palaces. They gaze upon and honor one another; the scene defies description.

“The Scripture of Various Chapters also says: ‘The Lord of the Great Dao, the Most High Jade Emperor, and the perfected divine beings of the ten directions ride five-colored jade wheels and lapis-lazuli carriages, drawn by mysterious dragons of nine colors. They shelter beneath canopies of tenfold feathers and dwell amid clouds of three colors. The great sages of the heavens and the perfected immortals of wondrous practice ride azure mists, the Nine Spirits’ flowing radiance, and flying cloud carriages, gathering in the four quarters of the Celebration Heavens. The morning light breathes forth fragrance, incense spreads everywhere, lightning flashes, and brilliant colors illuminate the sun and moon. Three kinds of radiance shine together, and divine clouds blaze with splendor. They raise their eyes and gaze toward Taiyuan. In their retinue are the Five Emperors and their immortal attendants, the thousand perfected ones of Sanglin, lions and white swans, tigers, leopards, dragons, and qilin. Divine consorts scatter flowers, golden boys waft smoke, and the Five Paths open before them; the passages between the Three Realms lie clear and unobstructed. The sages wander along the cloud road, chanting of the heavens in the ten directions. They ascend above the Three Pure Ones and the Great Luo, proceeding to the Supreme Mystery Jade Capital, the Cold Spirit Cinnabar Hall, and the Purple Tenuity Upper Palace. Clad in feathered robes of celestial treasure, they come before the Golden Gate of the Heavenly Venerable of the Primordial Beginning and ask to receive the True Writings of the Primordial Beginning: the Numinous Treasure Red Script and Jade Chapters.’

“The Heavenly Venerable manifests in a sacred form, with the Dao as his essence; his existence does not depend on conditions or circumstances. Thus the Scripture of Immeasurable Measure says: ‘At the beginning of the cosmic ages, the Heavenly Venerable of the Primordial Beginning brought the heavens into being, making the three celestial lights of sun, moon, and stars shine forth, and becoming the foundation of Heaven and Earth. Above him is no higher ancestral source; only the Dao is his essence. He manifests and transforms in response to the needs of beings, saving them; the titles under which he appears are without end. When he withdraws his emanations and returns to his original truth, he becomes still and returns to unity.’ Because all the heavens honor him, he is called the ‘Heavenly Venerable’; because he is the foundation of all things, he is called the ‘Primordial Beginning.’

“As for the perfected beings, the Daoist scriptures say that people begin by learning while still ordinary. They receive and uphold the precepts and laws, and if their conduct remains free of violations, their names are entered in the registers of immortals. They may then enter the grottoes of the sacred mountains of the Five Peaks to cultivate. By persevering in their practice within the grottoes, they ascend to the heavens of the Realm of Desire. Continuing to cultivate the Dao, they ascend to the heavens of the Realm of Form, and then to those of the Formless Realm. Further cultivation enables them to ascend to the four heavenly realms for perfected beings, then to the three supreme heavens, and finally to the highest Great Luo Heaven.

“If beings in the heavens of the Three Realms below the Formless Realm do not continue to cultivate the supreme Great Dao, then, whatever the length of their lives, they remain subject to the Three Calamities and the cycles of cosmic destruction. Those who reach the four heavenly realms for perfected beings and beyond have attained the highest fruition of the Supreme Dao. Their immortal palaces will never be destroyed; they are true in union with the Dao, abiding forever in stillness and utmost bliss.”

The Tang Emperor asked, “Which exalted deities are there below the Most High Lord Dao (Taishang Daojun)?” Master Pan replied, “The Great Dao is subtle and profound, transcending all forms. Yet its manifestations are many, extending without limit. Thus there are distinctions among the Three Pure Ones (Sanqing) and the Three Realms, as well as among the Nine Earths and Nine Heavens. Each heaven has its own palaces and dwellings, some vast and some minute, beyond counting. According to the Scripture of Deliverance Without Measure, there are thirty-two heavens, with palaces inhabited by thirty-two Heavenly Emperors, each in its own celestial realm.”

Sequence of Transmission in the Daoist Scriptures and Methods, scrolls one and two.

The Cavern of Truth Scripture and the Instructions for Ascending to Truehood record:

The Palace of Great Luminosity, the Jade Firmament’s Luminous Chambers, the Jade Dawn Palace, the Dawn-Concord Palace, the Terrace of Seven Spirits, the Phoenix Terrace, the Jade Tower, the Gate of Morning Splendor, the Hall of Great Harmony, the Hall of Luminous Vastness, the Purple Pearl Gate, the Chamber of Seven Reflections, and the Long Tower.

These are the abodes of the Jade Dawn Lord Dao.

The Vermilion Spirit White Jade Palace and the Jade Gate.

These are the abodes of the Three Primordial Lords of Great Simplicity.

The Palace of True Yang.

This is the abode of the Jade Emperor Lord.

The Sleeping Hall of the Great Elder.

The Eight August Elders often enter this hall.

The Palace of Meeting Directions.

This is the abode of the Nine Elder Immortal Emperor Lord.

The Terrace of Scattered Blossoms.

The Twenty-Seven August Lords of the Dao administer affairs here.

The Jade Terrace and the Jade Gate. The palace houses mysterious talismanic writings, including the Golden Mystery Feathered Writ.

This is where the High Jade Emperor stores the true scriptures.

The Purple Terrace of Seven Reflections houses secret methods and names, including “Treading the Celestial Guideline” and “Names Within the Empty Constant.” These names belong to specialized traditions of Daoist talismans and cultivation lineages.

The Terrace of Dragon Mountain, the Terrace of Profound Elegance, and the Hall of Great Radiance.

These are places where the Supreme True Ones of the Earth Emperor travel.

The Three Splendors Chamber (the name of a palace).

The place listed on the right is the residence of Yang’an Primordial Lady, a Daoist immortal.

Jade Clarity Palace.

The palace listed on the right is the residence of the High Jade Emperor, Primordial Heavenly King, and Great Perfected One, revered Daoist deities.

Purple Jasper Palace, Vermilion Jade Office.

The place listed on the right is the residence of the Northern Mystery High Void Emperor.

Net of Spirits Palace, Transformation and Birth Office.

The place listed on the right is the residence of the Southern Vermilion High Void Emperor.

Radiant Sound Palace, Eight Terraces Office.

The place listed on the right is the residence of the Western Florescence High Void Emperor.

Purple Tenuity Palace, Vermilion Flame Office.

The place listed on the right is the residence of the Eastern Brightness High Void Emperor and the Northern Mystery High Void Emperor.

Net of Spirits Palace, Transformation and Birth Office.

The place listed on the right is the residence of the Southern Vermilion High Void Emperor.

Radiant Sound Palace, Eight Terraces Office.

The place listed on the right is the residence of the Western Florescence High Void Emperor.

Purple Tenuity Palace, Vermilion Flame Office.

The place listed on the right is the residence of the Eastern Brightness High Void Emperor.

Golden Spirit Palace, Phoenix Cry Office.

The place listed on the right is the residence of the Central Origin, Central Harmony Void Emperor.

Phoenix Birth Palace, Grotto Radiance Office.

The place listed on the right is the residence of the High Lord of the Five Spirits and Seven Brightnesses, born of the mingling of all.

Bright Pattern Palace, Radiant Florescence Office.

The place listed on the right is the residence of the Primordial Lord of the Three Origins, Supreme Mysterious Ancient Spirit Emperor.

Seven Jasper Palace, Northern Origin Office.

The place listed on the right is the residence of the Mysterious Stillness Supreme Void Emperor.

Deep Forest Palace, Eight Jasper Office.

The place listed on the right is the residence of the Supreme Lord, Central Perfected One of Great Brightness and Numinous Radiance.

Numinous Mist Palace, Lofty Heavens Office.

The place listed on the right is the residence of the Mysterious Supreme Primordial Spirit Lord of the Three Origins and Four Poles.

Grotto Heaven Palace, Truth Expanding Office.

The place listed on the right is the residence of the Supreme Lord, Central Perfected One of Great Brightness and Numinous Radiance.

Numinous Mist Palace, Lofty Heavens Office.

The place listed on the right is the residence of the Mysterious Supreme Primordial Spirit Lord of the Three Origins and Four Poles.

Grotto Heaven Palace, Truth Expanding Office.

The place listed on the right is the residence of the Primordial Terrace Lord of the Three Origins, Morning Center, Yellow Radiance Void Emperor.

Returning Fragrance Palace, Ancient Stagnation Office.

The place listed on the right is the residence of the Primordial Womb Lord, True One Born of the Void, whose spirit shines with the purple radiance of the Three Origins.

Jade Countenance Palace, Great Cinnabar Office.

The place listed on the right is the residence of the Inner Landscape Lord, Blue Essence Supreme Perfected One.

Jade Radiance Palace, Numinous Communion Office.

The place where the Jade Worthy Primordial Lord of the Sun’s Nine Qi resides.

All the palaces, terraces, halls, and mansions mentioned above are located in the Wondrous Realm of Jade Clarity.

Hall of the Cold Spirit Elixir.

The Primordial Heavenly King once transmitted a command to the Five Elders’ Immortal Capital, ordering them to bring out the Precious Scripture of Jade Pendants and Golden Ornaments and pass it on to the High Sage, the Great Lord of the Jade Dawn. This is where the Great Lord of the Jade Dawn resides.

The Hall of Broad Radiance is where the Three Primordial Lords of Great Simplicity reside.

Terrace of the Morning Lamp. The Primordial Heavenly King once inscribed writings in the Purple Tenuity Palace and transmitted a command to the Five Elders’ Immortal Capital, ordering them to bring out the Precious Scripture of Jade Pendants and Golden Ornaments and pass it on to the High Sage, the Great Lord of the Jade Dawn.

The Hall of Broad Radiance is where the Three Primordial Lords of Great Simplicity reside.

Terrace of the Morning Lamp. The Primordial Heavenly King once inscribed writings in the Purple Tenuity Palace. The Flying-Heaven Inspection Documents are kept here. These are celestial documents.

Terrace of the Golden Window. The Primordial Heavenly King once inscribed writings amid the Flying Heavens of the Mysterious Void and wrote the Jade Inspection Documents of the Three Primordials here.

Mysterious Terrace of the Three Primordials. Every eighteen thousand kalpas, the Three Heavens and Nine Spirits connect upward, and the hidden celestial patterns appear here once.

The Palace of Illuminating Truth and the Mansion of Numinous Radiance are where the Jade Worthy Lord of Golden Splendor, the Nine Pure Ones of the Great Beginning, resides.

The Palace of Purple Radiance and the Mansion of Seven Treasures are where the Lord of Fate, the Supreme True One of the Nine Sovereigns, resides.

The Palace of Pervading Mystery and the Mansion of Settled Subtlety are where the Three Primordial Lords of Jade Florescence, the Heavenly Emperor’s Supreme True Ones, reside.

The Palace of the Heavenly Emperor and the Mansion of Jade Numinousity are where the Lord of Prohibitions, the Supreme Origin of the Great One, resides.

The Palace of Golden Florescence and the Mansion of Purple Life are where the True Lord of Dawn of the Imperial Chamber of Primordial Emptiness resides.

The Palace of the Four Luminaries and the Mansion of Eight Radiances are where the Primordial Lords, the Four Perfected of the Supreme Ultimate, reside.

The Palace of Florescent Dawn and the Mansion of the Chief Origin are where the Lord of Scattered Florescence at Dawn, the True Adept among the Four Calculators, resides.

The Palace of Seven Spirits and the Mansion of Mysterious Pivot are where the Primordial Lords, the Four Perfected of the Supreme Ultimate, reside.

The Palace of Florescent Dawn and the Mansion of the Chief Origin are where the Lord of Scattered Florescence at Dawn, the True Adept among the Four Calculators, resides.

The Palace of Seven Spirits and the Mansion of Mysterious Pivot are where the Jade Worthy Lord of Imperial Radiance in the Constellations resides.

The Palace of the Golden Gate and the Mansion of Jade Truth.

The Later Sage, Great Peace, Li Zhen, Heavenly Emperor Shangjing, resides in the Palace of Boundless Measure and the Mansion of the Mysterious Gate.

The Perfected Lord Pengshi, Later Sage, Primordial Radiance of the Great Void, resides in the Palace of Great Mystery and the Mansion of the Jade Hall.

The Venerable Elder of the Nine Qi of the Great Mystery Metropolis, a revered deity who oversees the affairs of immortals and perfected beings, is the principal Immortal Lord. He resides in the Palace of Clear Emptiness and the Mansion of the Grotto of Clarity.

The Lord Lao of the Eight Radiances of Highest Clarity resides in the Palace of Clear Origin and the Mansion of the Valley of Dawn.

The Great Emperor of Fusang, the Nine Elders, and the Immortal Sovereign Lord reside in the Palace of Golden Spirit and the Mansion of Pervading Qi.

The Lord of the Small Abode, Perfected Hua, Master of the Charts, resides in the Palace of the Minister of Works and the Mansion of the Immortal Capital.

The Palace of Primordial Origin in Xuanzhou and the Mansion of the Valley of Dawn.

The Great Emperor of Fusang, the Nine Elders, and the Immortal Sovereign Lord reside in the Palace of Golden Spirit and the Mansion of Pervading Qi.

The Lord of the Small Abode, Perfected Hua, Master of the Charts, resides in the Palace of the Minister of Works and the Mansion of the Immortal Capital.

The Supreme Emperor Xiangbo, chief among the Twenty-Seven Perfected Ones of Xuanzhou, Lord of the Forbidden Offices, resides in the Palace of Precious Purity and the Mansion of the Nine Mysteries.

The Mother of the Nine Spirits, Perfected Immortal of Guishan, resides in the Palace of Constant Yang and the Mansion of the Nine Lives.

The Azure Emperor, Supreme Beginning, Lesser Yang, resides in the Palace of Grotto Yang and the Mansion of Vermilion Mound.

The Red Emperor, who communicates with Yang and receives Yin, resides in the Palace of the Golden Gate and the Mansion of Pervading Light.

The White Emperor, Lesser Yin of Western Metal, resides in the Palace of Vast Spirit and the Mansion of Northern Yellow.

The Black Emperor, who communicates with Yin and embodies Great Yang, resides in the Palace of Yellow Origin and the Mansion of the High Sovereign.

The Lord of the Way, Emperor of All Spirits and the High Sovereign, resides in the palace hall of the Daoist Lord. All the palaces listed above, along with the mysterious halls adorned with precious treasures, are located in the wondrous realm of Highest Clarity, the subtle celestial realm described in Daoism.

The Scripture of the Grotto Mystery records:

The Lord of the Way, Great Simplicity, resides in the Palace of Great Simplicity.

The Lord of the Way, Great Harmony, resides in the Palace of Great Harmony.

The Jade Registers of Immortals and Perfected Beings, records of their ranks and names, are all kept in the Tower of Golden Blossoms.

The treasure towers and splendid palaces described above are located in a place of supreme bliss within the wondrous realm of Great Clarity.

During the Tang dynasty, the Lord of the Way, Great Simplicity, resided in the Palace of Great Simplicity; the Lord of the Way, Great Harmony, resided in the Palace of Great Harmony; and the Tower of Golden Blossoms…

The Immortal Sages’ Jade Registers listed on the right are all kept in the tower.

The treasure tower and splendid palace described earlier are located in a land of supreme bliss within the wondrous realm of Great Clarity, the pure and tranquil immortal realm of Daoist teaching.

Emperor Tang asked, “How many forms does the Celestial Worthy—the Daoist honorific for the highest divine being—have? I can no longer continue to pray to the Celestial Worthy along the path of cultivation. Will the Celestial Worthy protect me?”

The Celestial Master replied, “What can be named is not the ineffable original substance. Names are therefore used to help people grasp the principle in a realm that words cannot express. The true appearance of the Great Dao has no fixed form, yet people can perceive its mystery through what has no form or substance. If all there were were a hazy, unfathomable realm, living beings would have nothing to look up to. So the Celestial Worthy manifests forms and establishes names, giving each being something to believe in and rely upon.

“Since the beginningless beginning, through immeasurable kalpas, the names assumed by sages in response to the world have been countless. The scriptures do not record them all; what they do record is only one ten-thousandth of the total. Those that can be specifically listed number as many as fifteen hundred Celestial Worthies. Their names are catalogued separately in a register appended to the text.

“According to the various scriptures, the Celestial Worthy has different forms: the Dharma Body, original body, Dao body, true body, manifested body, responsive body, divided body, and transformed body.”

The compiler respectfully notes that the Scripture on the Supreme One’s Expounding of the Hidden Treasury says: “The Supreme One said: This scripture is called Expounding the Treasury of Secrets. Its teaching is this: When a supreme Dharma King such as I comes into the defiled age of the Five Turbidities to teach living beings through the deeds of body, speech, and mind, the skillful means and profound intent that I manifest are subtle and difficult to understand.

“The wondrous bodies realized by the Celestial Worthies of the ten directions are the original substance that accords with the true Dao. They are naturally formless and nameless, uncreated, and like empty space. The Celestial Worthy has passed through countless kalpas and long since realized this Dharma, knowing that the nature of all things is equal and without distinction. At the same time, the Celestial Worthy can manifest various Dharma Bodies and reveal bodies expressing the fruits of cultivation and bodies that respond and transform, teaching people, heavenly beings, and even beings in the evil realms in different ways. Living beings experience different forms according to their kind, their perceptions, and their karma. At times the Celestial Worthy appears in a form that is surpassingly excellent, transcends the world, is unique, and possesses sovereign power; its transformations are inconceivable. This is called ‘expounding the secret treasury of the body.’

“Within the true nature of the orthodox Dao, the Celestial Worthy is originally silent and still, beyond words. Yet through skillful conditions, the Celestial Worthy distinguishes and clarifies the principles, teaching without end in accordance with the needs of living beings. The words are clearly ordered and the principles profound. At times the Celestial Worthy teaches the paths of the Three Vehicles, enabling living beings to attain the corresponding heavenly rewards, then guides them step by step until all return together to the one true orthodox Dao. This is called ‘expounding the secret treasury of speech.’

“Though free of ordinary thought and beyond discriminatory ideas, the Celestial Worthy uses all-wisdom to see emptiness, investigates the roots of principle through right contemplation, and is one with the equality of true nature. With all-wisdom, the Celestial Worthy illuminates every phenomenon in the world: things with form and without form, mind and what is not mind, the five paths of humans and heavenly beings, the four great elements and six sense objects, and the thoughts, conditions, and karmic results of living beings. All are understood without obstruction in a single thought. The Celestial Worthy is skilled at discerning the capacities of living beings, teaching each in the way suited to them, and penetrating the ultimate principle. This is called ‘expounding the secret treasury of mind.’

“Through these three secret methods, the true Dao Body is realized. Ordinary people cannot fully understand it, and even the Nine Stars cannot perceive it.”

Regarding the Celestial Worthy’s Dharma Body, the Scripture on Ascending to the Profound says: “I pervade and encircle the eight directions with the Three Qi, the three primal energies of Daoist teaching. At times I am called the Primordial Beginning; at times, the Lord Lao; at times, the Supreme One; at times, I serve as the emperor’s teacher; at times, I am called the Profound Ancestor. I enter and leave the hidden realms and respond through transformations whenever needed, without any fixed manner. I accord with the preferences of each living being, manifesting a Dharma Body for them and guiding them toward the same principle. These different manifestations do not arise from different conditions. Only the deluded fail to understand this and so argue with one another. Out of compassion for people’s disputes, I have dared to explain the source.

“The Dao disperses the primal Qi, without boundary, shape, or form. The scriptures preserve only what has been transmitted; they are not deliberately embellished. What truly matters is cultivating oneself: when one cultivates oneself until one attains the Real, the true form naturally appears, and ultimately one ascends to the realm of the immortals. This method is supremely mysterious, profound beyond profundity. The deluded lose sight of its purpose. Some even claim it is not wondrous, and mock and fight among themselves, harming what is fundamental.”

The Scripture Collection on the Supreme, Cavern-Peak, Most Excellent, Unequaled Dao also says: “At that time, the Celestial Worthies of the ten directions came to this place, settled in the hall according to their respective directions, and each began to praise the Dao, saying:”

Yuanshi Tianzun is the supreme and unsurpassed first deity, transcending the worlds in all ten directions, with no one who can compare to him.

Throughout countless kalpas—immensely long spans of time—he continually accumulated the fruits of wondrous practice. The wholesome causes of merit and wisdom were fully perfected.

He had cut off all afflictions and habitual tendencies. In the end, he was no longer drawn along by past karma and no longer created new karma.

His supernatural powers were vast and his might boundless; he feared nothing. He had thoroughly understood the Three Realms—the Desire Realm, the Form Realm, and the Formless Realm—and awakened to the truth.

His wisdom and every kind of merit were complete. Gathering these wondrous teachings, he brought them to fruition within himself.

The term “Celestial Worthy of the Original Self,” according to the Baoxuan Jing, refers to what the Most High explained as follows: The Dao’s originally still and silent body can manifest in response to circumstances. Although truth and provisional names differ, and expedient explanations differ from the real principle, all their wondrous functions emerge from the mysterious gate of the Dao.

The Taishang Kaiyan Mibao Cang Jing records that the Imperial Lord asked, “This original self can generate all things and is their source. How does it differ from the ‘divine source’?” The Most High replied, “In essence, the two do not differ, for both transcend arising and ceasing, have neither beginning nor end, and cannot be fully explained in words. They can be distinguished for the sake of clarity.”

The “divine source” refers to the knowing mind formed by deluded thoughts. One thought follows another, and beings continue to revolve through the cycles of karma and its results. It is therefore called the “knowing thing,” and is also known as the “divine source.” The “original self,” by contrast, is the nature of the Dao, that is, the pure mind. It can become the root of all things and give rise to the myriad teachings, so it is called the “original beginning.”

This true nature is neither the mind as ordinarily understood nor a complete absence of mind. It is neither material form nor wholly without form. It does not grasp at objects or engage in thought, so it is called “not mind”; yet it can give rise to thoughts and knows everything, so it is also called “mind.” It is not among the forms that can be grasped, so it is called “not form”; yet it can give rise to forms and can be seen with the Dao-eye, so it is also called “form.”

The pure mind inherently possesses immeasurable merit and wisdom. It abides forever, free and at ease, peaceful and clear. But afflictions obscure it, and beings cannot yet understand it, so it is called “nature.” When one cultivates the appropriate methods and cuts off afflictions and obstacles, this pure mind is revealed; it is then called the “original self.” This original self has existed from the beginning and was not created just now, so it is called “original.”

It does not originally belong to the three times—past, present, and future. The scripture speaks of it in terms of these three times only as a convenient explanation: because it has always existed, it is called past; because all beings will eventually realize it, it is called future; and because sages in the ten directions have already realized it, it is called present. Although these three times are distinguished, its essential nature remains unmoved, abiding forever and unchanged.

The term “Celestial Worthy of the Dao Body,” according to the Taishang Lingbao Wuliang Duren Jing, refers to the source from which the heavens were transformed into being during the primordial kalpa of the Origin (the kalpa at the beginning of heaven and earth), and from which the three luminaries—the sun, moon, and stars—were brought to light. This is the root of Heaven. Above it there is no other ancestral source: only the Dao is the body that serves as the root.

The Taishang Kaiyan Mibao Cang Jing records that the Lord of the Great Dao, the Most High, went with the immeasurable heavenly immortals and perfected adepts of wondrous practice to visit the Imperial Lord of the Great Tenuity Heaven. They met in the Golden Flower Hall, within a jade palace above the luminous clouds. The Imperial Lord of Great Tenuity bowed to the Lord of the Dao and asked, “By what principle are the wondrous bodies realized by Celestial Worthies of the past, present, and future, and of the ten directions, formed? Are they one and the same body, or are they distinct?”

The Most High replied, “The supremely true and wondrous principle is still and formless, pure and profound, and cannot be named in words. To teach beings, it can be broadly divided into two kinds: the still and empty ‘Dao body,’ and the ‘born body,’ formed through gestation.

“The Dao body is free of all forms. Its right wisdom is complete, it has cut off delusion, and it accords with the mysterious Great Dao, becoming one with the Dao. It neither arises nor ceases, neither comes nor goes. Words cannot describe it, and thought cannot reach it.”

The Imperial Lord asked again, “Is the Dao body itself the still and silent source, or does ‘source’ have another meaning?” The Most High replied, “The Dao is the root of the sages, while the ‘source’ is the origin of the Dao. Though they are one in essence, they can be explained in terms of different origins. ‘Dao’ is a name that stands on its own; its essential nature is empty, open, and unobstructed. The name is imposed upon it only as a makeshift, not because it depends on anything.

“‘Source’ is spoken of in relation to ‘branch.’ It is a provisional name established according to relationship, and so it is called the beginning of all things, to explain how it can generate them. It may also be called the source from which all things appear. Stillness and activity, manifestation and concealment, have different functions, yet each depends on the other. To clarify this mysterious principle, the Lord of the Dao then composed a verse, saying:

The substance of the Great Dao neither arises nor perishes. It follows the principles of nature, mysterious and all-reaching. It is clear and tranquil, ever pure and still, standing alone without dependence. To call it “emptiness” is only a makeshift description. It transcends names and needs no comparison with anything else; to say that it creates and transforms the myriad things is also only a makeshift expression. It is upright and quiet, attached neither to names nor to functions; solemn and secluded, it abides in a state of emptiness, stillness, humility, and openness.

As for the “Venerable One of the True Body,” the Jing of the Immortal Duke’s Questions says that those who attain the Dao become perfected beings only through accumulating De and doing good, cultivating the body, and refining the spirit. The Jing on Resolving Doubts of the Most High says that the Celestial Worthy of Primordial Beginning once sat on a white-jade lion throne atop the tiered platform at the numinous sanctuary of Xiechen, together with the Lord of the Great Dao, the Most High, and twelve hundred million youthful perfected sages. There they proclaimed secret essentials and opened mysterious gateways to the Dao. Only those who shared the Celestial Worthy’s mind and conduct, and who cultivated themselves and entered the Dao, were qualified to attend this assembly.

The Celestial Worthy of Primordial Beginning then used his divine power to shake the earth, setting it spinning in endless cycles and filling all beings with terror. At that moment, the beings in the Three Evil Paths were granted a brief respite. Beings in the human realm and the heavens all received blessings and no longer suffered distress, obstruction, or calamity. Beings from near and far arrived at the same time, in numbers beyond counting. All then gazed up at the Lord of the Dao with one heart, without turning their eyes away for even an instant, and chanted together:

The Celestial Worthy of Primordial Beginning is the supreme teacher of heavenly beings. Now he sets aside his vast vow of compassion and leaves behind the cycle of birth and death;

Alone he returns to the wondrous One, the source of perfect goodness and stillness, no longer remaining in the world to save its troubled beings;

He possesses a true, pure, unobstructed body of wisdom, beyond the reach of every simile and word;

This is a realm we cannot know or see. How, then, could we behold him or grasp the mysterious principles of the Dao?

The “Heavenly Worthy of Manifest Traces”—a Heavenly Worthy appearing in a visible form—is described in the Scripture of the Most High Revealing the Hidden Treasury. The Lord Emperor asked again, “Do the incarnate body and the manifest trace body appear in response to the needs of living beings?” The Most High replied, “Yes. Both the incarnate body and the manifest trace body appear in accordance with the conditions of living beings, and the benefits they bring are no different. For this reason they are called ‘responsive manifestations’: they appear in accord with each being’s capacities. Their substance and function are no different; they simply have different names according to different meanings.”

The Lord Emperor asked again, “Does the manifest trace body possess a fixed reality, or does it not?” The Most High replied, “I would not put it that way. The nature of all things is originally without any fixed substance. How, then, could the manifest trace body possess a fixed, real existence? In terms of provisional names and appearances, it may be said to exist or not to exist. It does not depart from its underlying nature, so it may be called nonexistent; living beings can see it, so it may be called existent. It has no separate, independent substance, so it may be called nonexistent; it truly brings benefit to living beings, so it may be called existent.”

This is like a bright mirror that clearly reflects all kinds of forms. The images in the mirror cannot be declared truly existent, nor can they be said to be entirely absent; one may still say that images are present in the mirror. The minds of living beings are like mirrors: when clear, they can see the image of the true Dao.

It is also like still water without a ripple, which reflects the sun, moon, and stars, flying birds, and all things beneath its surface; it can also reflect a person’s form, clear and distinct. The scenery and images in the water are not real entities, so they can neither be said to truly exist nor to be entirely absent. When the minds of living beings are as clear as water, they see an image of the Dao body in the same way. It manifests a confirmation of the true Dao, so it cannot be said to truly exist; living beings do indeed see it, so it cannot be said to be entirely absent.

It is like searching for someone who has passed away by following their footprints. The footprints and the person are not the same thing, yet they cannot be said to have no connection at all. The manifest trace body is like this too. Those who understand use the manifest trace body to awaken to the Dao, see the body of the true Dao, and know that the Dao itself has no form or traces. In this sense, the manifest trace body and the Dao are one. Yet one must come to understand the Dao gradually by way of the manifest trace body, and through this establish a field of merit—a means of accumulating virtue and benefiting living beings. In this sense, the two are distinct.

This principle belongs to the realm of the Dao; ordinary people and inferior practitioners cannot understand it. To clarify this meaning, the Lord of the Dao then composed a verse:

The sacred incarnations have no fixed appearance, and they may remain manifest for a long time. To teach and transform living beings, they may appear in the Five Destinies—the five realms into which beings are reborn—taking forms suited to each realm’s beauty or ugliness. Their manifestations reflect what the original body holds important and benefit living beings without disappointing them. At times an incarnation appears suddenly; at other times it is born through parents.

On the Celestial Worthies who manifest responsive bodies—the incarnations of Celestial Worthies who appear to teach and transform living beings—the scriptures, after careful examination, explain in the Teachings of the Lord Lao: The number of sages and perfected beings cannot be counted, but they may broadly be divided into two kinds. In the first, the Dao’s essence, spirit, and Qi descend and transform, taking shape and appearing in human form, though they have not yet recovered their original nature. In the second, ordinary people accumulate learning and complete their cultivation; then spirit and responsive body unite, remaining hidden and leaving no name behind. The Dao’s responsive transformations arise according to circumstances, and circumstances themselves have no fixed name. Only when a manifestation appears does it receive a title. Though the titles differ, and the forms of response differ as well, the Dao from which they arise is one, and their actions never depart from stillness.

The Scripture of the Most High on Resolving Doubts also records the words of the Celestial Worthy of Primordial Beginning: For the sake of living beings, sages manifest and take on forms, traveling through the Five Destinies. They respond to circumstances to open a path to salvation and employ skillful means suited to the occasion, so that all beings may awaken and enter the Dao. According to the capacities of living beings, they provisionally manifest in different forms; this is why they are called “responsive bodies.” In truth, responsive bodies have neither birth nor extinction, neither coming nor going, and abide unchanged. They appear and disappear in different ways only to benefit all living beings and spur them to cultivate with diligence and never turn back.

At this, the assembled immortals turned to pay homage to the Lord of the Dao and chanted:

Supreme, pure, subtle, wondrous body of true wisdom,

still and without form, unseen by anyone.

We see only the responsive body return to its source,

and so our hearts are filled with sorrow and grief.

We look to the Most High, the Venerable One of Boundless Ultimate,

as children bereft of their mother rely on a loving father.

We are all caught in the raging flames of sorrow;

we long only for you to send down, in time, a rain of sweet dew.

Please put an end to inverted delusions and clinging thoughts,

dispel every kind of bias, and bring false and deviant ways to rest.

The Celestial Worthy of Manifested Forms, who can appear in many bodies, is described in the Scripture of the Numinous Book on Deliverance and Life: the Celestial Worthy can manifest a million forms and appear in many places at once. Men and women alike could see the Celestial Worthy surrounded by five-colored light, as though everyone had gathered in one place. People of every age and gender from the region came to bow before the Celestial Worthy. Responding to the circumstances of each place, the Celestial Worthy expounded ten profound scriptures, transmitted precepts, and taught the assembled men and women.

At that time, men and women, young and old, from the distant lands in all four directions came with reverent faith. They brought gold and silver, brocade woven in five colors, pearls, jade, and other precious treasures in quantities beyond counting, and offered them to the Celestial Worthy. They respectfully received the precepts and upheld the wondrous scriptures. After seven days and seven nights, light shone everywhere and darkness dispersed; the lands in all four directions returned to their usual state. The treasures and tokens of devotion sent by the various kingdoms filled an entire country. The Celestial Worthy then distributed these goods to those in hardship, feeding the hungry and relieving the poor of want. Rich and poor were made equal, and people’s hearts held no resentment.

When Heaven examined the registers of merit and transgression, it found that some people had already accrued good deeds and had their names recorded on golden slips. These people were therefore delivered from the mundane world and flew through the vast reaches of space. They began their entry into the Dao, and all attained a lifespan of thirty-six thousand years.

The Scripture of the Highest Sovereign’s Collection of the Supreme, Matchless Dao of the Cavern’s Utmost Depth also records that the Celestial Worthy of Primordial Beginning sat peacefully without moving for three days and nights. With the faculties still and quiet, he entered a profound state of meditative absorption and perceived the wondrous Dharma gate. The assembly, too, stood upright and still, gazing up at the Celestial Worthy’s countenance; no one behaved inappropriately.

After three days, the Celestial Worthy of Primordial Beginning smiled from head to toe, and light streamed from his entire body. Golden radiance shone over the assembly as he spoke in a subtle, wondrous voice, praising the Dao Lord: “Excellent, excellent! My true disciple can inherit the honored position, teach and transform living beings, and open skillful means. You are no different from me.” The Celestial Worthies of the ten directions all rejoiced and praised him.

The Celestial Worthy of Primordial Beginning then manifested a hundred billion golden palaces, grand and beautiful, rising to different heights. Their Dharma seats were adorned with exquisite decorations, just as before. The lands in the ten directions all appeared within the palaces. When the Celestial Worthy’s manifested forms and the living beings in the worlds of the ten directions saw this light, they came together and gathered there. Their appearances, attendants, and forms of teaching were all different, and together they praised the Dao Lord.

The Transformation Venerable refers to a Heavenly Venerable appearing in different transformed forms. When the Heavenly Venerables of the ten directions saw this radiance, they all came at once to gather. Their appearances and retinues differed, and they all proclaimed the teachings and praised the Dao Lord.

The Scripture on Settling the Will records that, at that time, there were twelve young men who enjoyed amusement. Every day they gathered to eat, play, and go sightseeing, sometimes discussing whether cultivating the Dao was difficult. The Heavenly Venerable used the Dao’s vision to observe them from afar and saw that in previous lives they had been human, but had begrudged others access to the scriptures and refused to pass them on. Thus, although they were now drawn to the Daoist teachings, they still hesitated. Their karmic ties had already become apparent, and there was still an opportunity to guide them.

The Heavenly Venerable therefore transformed into an ordinary person, passed by the place where they were gathered, and asked them for food, using the opportunity to speak with them. The transformed figure said, “It is actually easy to uphold the precepts; it is breaking them that is difficult.” They all agreed and asked, “Sir, why do you say that keeping the precepts is easy, while not keeping them is exceedingly difficult?” The transformed figure replied, “If you conduct yourself properly and uphold the precepts, you need fear neither the emperor nor ghosts and spirits. What is difficult about that? But those who break the precepts are afraid at every turn: they fear other people, and they fear ghosts and spirits. Is that not difficult?” The twelve young men were moved to cultivate the Dao. Each examined himself and came to understand his karmic connection with the Daoist teachings.

The Scripture on Resolving Doubts, Attributed to the Most High, records that the Celestial Worthy of Primordial Beginning said to Xu Laile: “From a tranquil place, I observe living beings from afar with the Dao’s vision. If someone can discern the Daoist teachings clearly, I bestow a Dharma Seal upon him, the seal that signifies transmission of the true teaching. For those who practice in accordance with the teachings, I appear in many forms among the heavens, the human world, and the six realms, guiding them as their needs require. I appear and vanish at times, manifesting as circumstances demand, to lead, protect, and support living beings. There are now no obstacles. You should use this Seal of the True Teaching to instruct the people of heaven and earth everywhere, so that they may all understand it and practice in accordance with its precepts.” The Perfected One of the Supreme Ultimate bowed and accepted the command.

Emperor Tang asked, “The Daoist teachings are here. Is this the highest place in the celestial realm, or are there other places as well?” Master Pan replied, “According to the Records of Ascending to Perfection and Concealing the Secrets and the Scripture on the Ranks and Karmic Positions of the Perfected Spirits, the account is as follows:”

The Dao Lord of the August Origin, Supreme and High, of the Purple Void of Jade Clarity (a title of a revered Daoist deity)…

The Dao Lord of the Cavernous Void, Three Origins, Great Clarity, and Supreme Sovereignty; the Dao Lord of the Void Clarity, Purple Orchid, Middle Origin, and Lofty Eminence; the Dao Lord of Great Simplicity, Lofty Void, Supreme Pole, and Purple Sovereignty.

These are the four Radiant Dao Lords of the Upper Origin of Jade Clarity.

The Dao Lord of Northern Mystery, Lofty Eminence, and the Void Sovereign; the Dao Lord of Southern Vermilion, Lofty Eminence, and the Void Sovereign; the Dao Lord of Western Florescence, Lofty Eminence, and the Void Sovereign; the Dao Lord of Eastern Brightness, Lofty Eminence, and the Void Sovereign; the Dao Lord of the Middle Origin, Supreme Union, and the Void Sovereign; and the Lofty Dao Lord of the Five Numinous Powers, Seven Brightnesses, and Mixed Generation.

These are the six Dao Lords of Purple Clarity, the Middle Origin of Jade Clarity.

The Primordial Dawn Lord, Numinous Sovereign of the Three Origins and Unsurpassed Mystery; the Primordial Spirit Lord, Void Sovereign of the Upper Origin and Four Poles of the Three Origins; the Primordial Terrace Lord, Void Sovereign of the Yellow Radiance at the Dawn’s Center of the Three Origins; the True Primordial Womb Lord, Void-Born Spirit of the Radiant Purple Reflection of the Three Origins; the Dao Lord of the Jade Mystery Sovereign; and the Dao Lord of the Supreme Sovereign.

These are the six Primordial Lords of Lofty Clarity, the Lower Origin of Jade Clarity.

The Lofty Dao Lord; the Jade Sovereign Dao Lord; the Jade Mystery Dao Lord; the Jade Sovereign of Mysterious Clarity; the Supreme Sovereign, Heavenly Emperor; the True Primordial Womb Lord, Void-Born Spirit; the Dao Lord of the Jade Mystery Sovereign; and the Dao Lord of the Supreme Sovereign.

These are the six Primordial Lords of Lofty Clarity, the Lower Origin of Jade Clarity.

The Lofty Dao Lord; the Jade Sovereign Dao Lord; the Jade Mystery Dao Lord; the Jade Sovereign of Mysterious Clarity; the Supreme Sovereign, Heavenly Emperor; the Dao Lord of the Supreme Void Sovereign; the Supreme King Lord, Supreme Transcendent of the Supreme Sovereign; and the Primordial Lord of the Great One of the Three Heavens.

These are the various Dao Lords of Jade Clarity. They come from the Shangqing scriptures and hold exalted rank. Yet their minds have entered stillness, and they no longer manifest incarnations in the lower world to teach and transform living beings.

The Great Dao Lord, Supreme Jade Dawn, Mysterious Sovereign, Lofty Sage of Shangqing.

This Supreme Great Dao Lord is the ruler who guides and teaches the various Dao traditions below Shangqing. See the upper volume of the Jing of the Eight Su.

The Dao Lord of Purple Tenuity, Great Simplicity, Lofty Void, Luminous Cavern, and the Three Origins.

The Daoist Lord of the Purple Dawn, Emperor of the Purple Tenuity Heaven,

The Daoist Lord of the Purple Radiance, High Origin Jade Dawn of the Nine Paths of Mount Tai.

These High Clarity Daoist Lords, revered deities of the High Clarity realm, oversee instruction and the transmission of teachings, guiding those who cultivate the Dao and study the perfected ones.

The Daoist Lord of the Central Yellow Elder, flying at Dawn through the Great Void,

The Supreme Daoist Lord of the Golden Palace, Emperor Dawn’s Later Sage, the Mysterious Origin,

The Supreme Daoist Lord of the Great Origin, Emperor of the Cinnabar Grove,

The Daoist Lord of the Later Sage’s Grand Preceptor, the Left True One of Great Subtlety who Protects the Emperor,

The Daoist Lord of the Three Primordial Lords of Purple Clarity and Great Simplicity in High Clarity,

The Daoist Lord of the Primordial Lord of Great Simplicity in the Upper Origin of High Clarity,

The Daoist Lord of the Primordial Lord of Purple Simplicity in the Middle Origin of High Clarity,

The Daoist Lord of the Primordial Lord of Yellow Simplicity in the Lower Origin of High Clarity,

The Daoist Lord of the High Clarity Sage’s Grand Preceptor, the Left True One of Great Subtlety who Protects the Emperor,

The Daoist Lord of the Three Primordial Lords of Purple Clarity and Great Simplicity in High Clarity,

The Daoist Lord of the Primordial Lord of Great Simplicity in the Upper Origin of High Clarity,

The Daoist Lord of the Primordial Lord of Purple Simplicity in the Middle Origin of High Clarity,

The Daoist Lord of the Primordial Lord of Yellow Simplicity in the Lower Origin of High Clarity,

The Daoist Lord of the Purple Dawn, Emperor of High Clarity,

The Daoist Lord of the High Heaven of Great Subtlety in High Clarity,

The Daoist Lord of the Purple Radiance, High Mystery Jade Dawn of the Nine Paths of Great Subtlety in High Clarity,

The Daoist Lord of the Central Yellow Elder, flying through the Highest Heavens of the Great Void in High Clarity,

The Daoist Lord of the Three Primordials of Pure Simplicity, Purple Origin, and Great Subtlety in High Clarity.

The Jade Registrar Daoist Lord of the Azure Emperor of the Mysterious Clarity, Cave Origin,

The Jade Registrar Daoist Lord of the Red Emperor of the Mysterious Clarity, Cave Origin,

The Jade Registrar Daoist Lord of the White Emperor of the Mysterious Clarity, Cave Origin,

The Jade Registrar Daoist Lord of the Black Emperor of the Mysterious Clarity, Cave Origin,

The Jade Registrar Daoist Lord of the Yellow Emperor of the Mysterious Clarity, Cave Origin.

The Primordial Lady of Perfect Great Truth, Ninefold Spirit, of the Tortoise Terrace, Sovereign of Emptiness in Purple Origin, Mysterious Clarity,

The Daoist Lord of the Great Origin, Emperor of the Cinnabar Grove of Fusang in the Eastern Rosy Clouds, Mysterious Clarity,

The Supreme Daoist Lord of the Golden Palace, Emperor Dawn’s Holy Mystery Origin in Great Peace, Mysterious Clarity,

The Daoist Lord of the Original Shadow, Peng Chamber, Later Sage of the Great Void of the Nine, Cave Clarity,

The Daoist Lord of the Mysterious Elder of the Spirit Capital of the Eight Radiances, Cave Clarity,

The Daoist Lord of the High Minister, Jade Treasure, Perfect Truth of the Nine Subtleties, Azure Lad, Cave Clarity,

The Daoist Lord of the Immortals’ Master, the Elder of the Nine Qi of the Great Mystery Capital, Cave Clarity,

The Daoist Lord of the Jade of the Nation, Master Hua, the Jade Perfected, Cave Clarity,

The Daoist Lord of the Imperial Rites, the Supreme Lord of the Twenty-Nine Perfected Ones of Mysterious Continent, Cave Clarity.

The Lord of the Morning of Great Origin of the Cavern Clarity lineage:

The Lord of the Way of the Immortals, Elder of the Nine Qi of the Great Mystery Capital of Cavern Clarity (the Elder of the Nine Qi of the Great Mystery Capital, who governs the Way of the Immortals),

The Lord of the Way, Master Yu of the Jade Truth and Splendid Radiance of Cavern Clarity,

The Lord of the Way, Supreme Emperor and Earl of the Twenty-Nine Perfected Ones of Black Isle, in charge of prohibitions and precepts,

The Lord of the Way, Jade, of the Palace Cavern of Mount Emei, among the ranks of the Lords of the Morning of Great Origin of Cavern Clarity,

The Lord of the Way Above, the Ninefold-Spirit Perfected Son of the Sage of Cavern Clarity,

The Lord of the Way, Jade, who oversees the Immortal Compendium of Great Peace of Cavern Clarity,

The Lord of the Way, Hidden Perfected One of the Mysterious Valley, of the Three Heavens of Qingwei, who presides over longevity,

The Lord of the Way, Master Xuanxu of Anyang of Qingwei,

The Lord of the Way, Master Xuanyou of Wanshi of Qingwei,

The Lord of the Way of the Three Qi of the Upper Origin, who extends life and delivers beings of Qingwei,

The Lord of the Way, Registrar of the Southern Palace of Qingwei, who oversees the registers and names of the immortals,

The Lord of the Way of Qingwei who governs all immortals and delivers them from calamity,

The Lord of the Way, True Sovereign of Mysterious Principle, Soul Refining, and Supreme Prohibitions of Qingwei,

The Lord of the Way of Qingwei who brings forth spirits, transforms bones, and preserves immortals,

The Lord of the Way, Master Xuanxu of Wanshi of Qingwei,

The True Sovereign of the Three Qi of Purple Origin of Great Clarity, Master of the Law, Mysterious Principle, Soul Refining, and Supreme Prohibitions,

The Lord of the Way of Qingwei who brings forth spirits, transforms bones, and preserves immortals,

The Lord of the Way, Master Xuanxu of Wanshi of Qingwei,

The Lord of the Way of Great Clarity who is Master of the Three Qi of Purple Origin and Longevity,

The Lord of the Way, the Blue Perfected Youth of the Central Palace of Great Clarity.

This passage lists titles of Lords of the Way from Daoist lineages such as Cavern Clarity, Qingwei, and Great Clarity. Titles such as “extending life,” “delivering from calamity,” “registrar,” “soul refining,” and “preserving immortals” indicate their respective duties.

The Scripture of the Eight Essentials says: A lower-ranking Perfected One in the Jade Clarity Palace is equivalent to an upper-ranking Perfected One in the Highest Clarity Palace; an upper-ranking Perfected One in the Great Clarity Palace is equivalent to a lower-ranking Perfected One in the Highest Clarity Palace.

Among the immortals who cultivate the Supreme True Dao, those who have fully mastered the scriptures and methods of all three grades are called Jade Clarity Dao Lords and True Lords. Those who have fully mastered the highest-grade scriptures and methods are called Highest Clarity Perfected Ones. Those who have fully mastered the middle-grade scriptures and methods, or who have studied all three grades but have not fully mastered any of them, are called Middle Way Perfected Ones. Those who have fully mastered the lowest-grade scriptures and methods, or who have studied the middle and lowest grades but have not fully mastered them, are called Lower Origin Perfected Ones. Those who have studied the middle-grade scriptures and methods without mastering them fully are called Great Clarity Perfected Ones; those who have studied the lowest-grade scriptures and methods without mastering them fully are called Nine Palaces Perfected Ones. Those who study the Taiji scriptures or the Great Clarity scriptures are called Earthly Perfected Ones of the Five Sacred Mountains. Those whose study of the scriptures and methods is incomplete are called Nine Palaces Perfected Ones.

Immortals are divided into nine ranks, Perfected Ones into nine ranks, and sages into nine ranks, making twenty-seven ranks in all, arranged as follows:

First, Ultimate Immortals; second, Numinous Immortals; third, Mysterious Immortals; fourth, Flying Immortals; fifth, True Immortals; sixth, Spirit Immortals; seventh, Great Immortals; eighth, High Immortals; ninth, Supreme Immortals.

The ranks of Perfected Ones and sages are likewise arranged under the designations Ultimate, Numinous, Mysterious, Flying, True, Great, High, and Supreme.

The ranks of Perfected Ones, immortals, and sages listed above mark the successive stages of cultivation and learning. One begins as a human and cultivates to become an immortal; from immortal one advances to become a Perfected One, from Perfected One to sage, and from sage one studies the Dao, ultimately cultivating the Boundless Great Dao. An immortal has not yet reached the state of a Perfected One, a Perfected One has not yet reached the state of a sage, and a sage has not yet reached the state of the Great Dao. Above the Great Dao is the Supreme, True, Boundless Great Dao.

The Tang Emperor asked about the Dao: “Why do Daoist scriptures all place the numinous officials of the sixty-year cycle at the beginning? Do they begin with the stellar officials? The Celestial Master and the sages…”

The Tang Emperor asked, “Do Daoist scriptures all begin with the spirit officials of the sixty-year cycle, who oversee its years and related affairs? Do they begin with the star officials?”

The Celestial Master replied, “According to the Scripture of the Secret Instructions of the Purple Palace for Illuminating the True and Becoming an Earthly Immortal, the sun and moon, the five planets, the twenty-eight lunar mansions, and the nine stars of the Northern Dipper each have their own palaces and gates. Deities, emperors, consorts, and others hold their places there in a clearly defined order of rank. They govern wind and rain, direct the myriad spirits, and shine upon the human world. They keep the registers of all living beings, while the many spirits report to the celestial realm the karma people accumulate through good and evil deeds. Those who earn merit through good deeds have their names entered in the Yellow Register, the record of merit and immortal status; those who incur guilt are entered in the Black Register. Once their merit reaches three thousand deeds, they may be transferred to the register of immortals.

“Those new to the Dao cultivate goodness and establish merit by relying on the orthodox deities of Yin-Yang and the Six Jia, a system that pairs the Heavenly Stems and Earthly Branches with divine generals. They ask these deities to remove their offenses and enter their names in the immortal register. These spirit officials belong to the divine bureaus, each with specific duties, and they must carry out their work without the slightest error. If they forget someone, that person’s progress may be delayed for years. For this reason, practitioners pray diligently, hoping to attain their aims soon. This is an entryway into learning the Dao, not the highest state of Mahayana practice.

“Beginners set out from the ordinary world and still face many demonic obstacles. They therefore look upward to the officials of the sun, moon, and stars, and draw upon the orthodox Qi of the Six Jia below, using it to command spirits and drive away demons. These are supports and methods used before attaining a higher state. At the beginning of their studies, practitioners cannot immediately reach the ultimate state. Disciples who receive the teachings must practice in sequence, proceeding from the shallow to the profound and from the lower to the higher. The teachings of the Three Vehicles—three types of teaching distinguished by practitioners’ capacities and attainments—therefore have different levels, from lesser to greater.

“According to the Regulations of the Great Truth, the Alliance of Awe is the lower grade, the Great Clarity the middle grade, and the Way of the Highest Clarity and Virtue the upper grade. Together, these three grades are called the Three Vehicles. Those of lesser capacity first seek their own benefit and are not yet able to guide others. They therefore practice the methods of the Three Sovereigns and the Cavern of the Spirit, cultivating their wisdom and extending their efforts from what is near to what is far. These teachings explain that self-cultivation is the foundation for accomplishing every good deed: one must first save oneself before going on to help others.

“Those of middling capacity have clearer understanding. They know that helping others is also a way to fulfill oneself, and that self-cultivation is the foundation for guiding others. The middle-grade methods of the Cavern of Mystery teach practitioners to discern being and nonbeing, so that both self and other may be aided. On reaching the realm of the Cavern of Truth, one can comprehend the true and the false, forget the distinction between self and other, and unite emptiness and being.

“Thus, practitioners of lower and middling capacity who are beginning to study the Dao and accumulate merit and De rely on the power of Yin-Yang, the Six Jia, and the sun, moon, and five planets. They seek their own liberation while also helping living beings—for example, by healing the sick, rescuing the dead, and freeing people from suffering. Although these acts are forms of merit achieved through deliberate action, they accumulate blessings and help practitioners advance step by step. When their work is done, they do not claim credit; when their De is complete, they do not cling to it. They do good quietly, acting without relying on their own achievements. In the end, they can unite with the Dao and return to Wuwei (non-action).”

The Tang emperor asked, “Has Daoist teaching reached the highest level within this heavenly realm, or are there other places beyond it?” The honored master replied, “According to works such as the Lingbao Original Source Scripture, the Great Truth Code, and the Scripture of the Celestial Books of Deliverance and Life, above the Three Realms are the Three Pure Ones (Sanqing), as well as four distinct kinds of Great Luo Heaven. The Three Realms are divided into twenty-eight heavens. Above them are four heavens inhabited by humans; above those are the three supreme heavens; and at the very top stands the lofty, canopy-like Great Luo Heaven.

The heavens of Great Yellow Emperor Zeng, Great Bright Jade Perfection, Clear Brightness He Tong, Dark Womb Equal Peace, Primordial Brightness Wen Ju, and Seven Luminaries Mo Yi belong to the Desire Realm, the heavenly realm governed by desire and the generative transformations of Yin-Yang. Beings there experience the union of Yin and Yang and are born from the womb, among other conditions. Their lifespans are measured in tens of thousands of years.

The heavens of Emptiness and Nothingness Yue Heng, Great Ultimate Veiled Darkness, Scarlet Brightness Harmony and Yang, Dark Brightness Respectful Splendor, Luminous Brightness Ancestral Floating, Zhu Luo Emperor Jia, Empty Brightness Hall Radiance, Contemplative Brightness Upright Serenity, Dark Brightness Reverent Celebration, Great Radiance Ultimate Jade, Primordial Foundation Kong Sheng, Great Peace Emperor Cliff, Manifested Stability Ultimate Wind, First Emperor Xiao Mang, Great Emperor Fang Chong, Thoughtless Jiang You, Upper Die Ruan Le, and Boundless Tan Shi belong to the Form Realm, a heavenly realm that still has visible form but stands above the Desire Realm. The Form Realm has Yin-Yang and visible forms, much like the Desire Realm, but the two realms are separated and their inhabitants do not interact. Beings here arise through transformation. Their lifespans are measured in hundreds of millions of years, and they neither grow feeble nor suffer injury.

The four heavens are Hao Ting Xiao Du, Yuan Tong Yuan Dong, Han Chong Miao Cheng, and Xiu Le Jin Shang.

The four heavens mentioned earlier belong to the Formless Realm. Yin and Yang still have bodily form there: their bodies stretch for hundreds of miles, yet they feel no burden. They can conceal their form and enter the subtlest places. They have no sexual desire and know one another solely through thought. They live for many years, even through myriad kalpas, and can do good without formal cultivation; this is the result of blessings earned in past lives.

As for the demon kings, even before their cultivation is complete, they can travel through these heavens. Yet they cannot go beyond the Three Realms and remain subject to the calamities of the great flood. When the great kalpa reaches its end, the twenty-eight heavens will all return to chaos, like a valley shrouded in mist. At that time, those who have succeeded in cultivating the Dao and are fit to become seeds will be welcomed by the Holy Mother and ascend above the four heavens of Changrong, Yulong, Fandu, and Jiayi.

Those who cultivate the sacred Dao within the Three Realms and become perfected beings or immortals will, when the kalpa arrives, fall back into the human realm. After passing through three kinds of human existence and the Three Paths of Suffering—hell, hungry ghosts, and animals—those who can continue ascending should rise in turn according to their respective merits.

The four Brahma Heavens are named the Heaven of Supreme Changrong, the Heaven of Yulong Tengsheng, the Heaven of Longbian Fandu, and the Heaven of Taiji Pingyu Jiayi. These are the “four kinds of human and heavenly existence” referred to here. Their lifespans have no fixed limit: they change from moment to moment and grow brighter day by day. They do not die when their lifespan runs out, nor do they naturally transcend this heaven. Beings below the Three Realms have varying lifespans. If they continue cultivating benevolence and virtue and purifying body and mind until all habitual tendencies are exhausted, they can be born in the four Brahma Heavens.

From lowest to highest, the Three Pure Ones realms are the Great Red Heaven, the Yu Yu Heaven, and the Qingwei Heaven.

The heavens described above are called the “Three Supreme Heavens.” They are the abode of wondrous-practice Perfected Ones who have attained the fruit of realization and reached the highest state. They can transform their forms and adapt to changing conditions, exercise spiritual powers freely, and remain still and eternal, beyond destruction. Considered separately, these heavens are called the “Nine Clarities”; gathered into one, they are called the “One Qi.” Beyond the One Qi lies the Great Luo Heaven, the tranquil, unmoving abode of the Celestial Worthy of Primordial Beginning.

The Scripture on the Deliverance of Humanity says: “Above the Three Realms lies the deep and lofty Great Luo Heaven. There is no foundation of visible form there; clouds rise in layer upon layer, and it is solely the dwelling place of the Celestial Worthy of Primordial Beginning, who has endured through the kalpas.” This is what is called the “eternal.” On the ritual fasting days of the Three Primal Festivals, the Eight Seasonal Festivals, the Ten Days of Abstinence, and the Gengshen days, the highest sages of the ten directions, the wondrous-practice Perfected Ones of the five hundred million heavens, and countless beings all don magnificent celestial robes. Each is accompanied by thousands upon thousands of attendants. Riding clouds and dragons, they arrive playing celestial music and singing in harmony. Ten kinds of numinous banners flutter in the air as they proceed together to assemble at the Dark Capital, which stands atop Jade Capital Mountain in the Great Luo Heaven.

The ten titles of the “Great Master of the Dharma in the Mysterious” differ from the ten titles mentioned earlier. In order, they are: Lord Without a Name, Supreme Mysterious Elder, Most High Lord Lao, Exalted Laozi, Great Emperor of Heaven, Master of the Dharma in the Mysterious, Ancient Master, Lord Emperor of the Golden Tower, Perfected One of Emptiness, and Most High August Sovereign.

The titles listed here are Exalted Laozi, Great Emperor of Heaven, Master of the Dharma in the Mysterious, Ancient Master, Lord Emperor of the Golden Tower, Perfected One of Emptiness, and Most High August Sovereign. This account appears in the True Tradition.

Another set of ten titles, in order, is: Great Dao, True and Correct, Most High, Lord Lao, Mysterious Elder, Celestial Worthy, Ten Sages, True Sage, Jade Emperor, and Dharma King.

One Vehicle: According to the Taizhen Kejing, the Three Vehicles are interconnected, differing only in the order in which they are applied. This wondrous and astonishing Dao is called the “One Vehicle Way.”

One Thought: The scriptures say this is a state in which the mind and spirit are settled.

Two Luminaries: The sun and the moon.

Two Energies: Yin energy and Yang energy.

Two Perfected Ones: The Perfected One of Left Mystery and the Perfected One of Right Mystery.

Two Forms: The round Heaven and the square Earth.

Two Chapters: The scriptures say that the teachings on the Dao and De are divided into two chapters: the first is the Dao Jing, and the second is the De Jing.

Two Kinds of Wisdom: The scriptures say that expedient wisdom and true wisdom are used to save beings lost in ignorance.

Two Offices: The High Immortal and the High Spirit.

Three Heavens: First, the Primordial Qi transforms into Clear Subtlety Heaven; second, Mysterious Qi transforms into Remaining Abundance Heaven; third, Original Qi transforms into Great Red Heaven. Here, “Qi” means the primordial energy that constitutes Heaven and Earth.

Three Types of Adepts: After attaining the Dao, the highest adepts rise to become immortal officials; those of the middle rank dwell in Kunlun; and the lowest rank attain long life in the human world.

Another account of the Three Types of Adepts says: The highest adepts’ Qi rises upward; they ride on light like that of the sun and moon and travel through emptiness. Adepts of the middle rank withdraw from the world and transform, able to vanish while sitting or standing. The lowest rank pass through extinction and rebirth as Wheel-Turning Sage Kings.

Three Essences: The essence of Yang is the sun, the essence of Yin is the moon, and the essence formed by the harmony of Yin and Yang is the stars.

Three Florescences: The Left Palace within Jade Clarity, the Right Palace of Jade Clarity, and the Central Palace of Jade Clarity.

The Three Types of Registers (Fulu, talismans and registers used in Daoist Zhaijiao purification rituals) are as follows. First is the Gold Register, which governs the heavens of the Upper Origin. Heaven belongs to Qian, so the Gold Register presides over it and is used to avert heavenly calamities. Second is the Yellow Register, which governs the earth of the Lower Origin. Earth belongs to Kun, and Kun’s earth is yellow; therefore the Yellow Register presides over it and is used to deliver and raise up seven generations of ancestors. “Seven ancestors” here may refer to ancestors in the underworld. Third is the Jade Register, which governs people of the Middle Origin. A person receives a register on the basis of their De (Virtue/Power); jade symbolizes the possession of De, so the Jade Register is used by princes, dukes, and other nobles.

There are three levels in each of four categories. In bodily form, they are “existence,” “existence and nonexistence,” and “neither existence nor nonexistence.” In Qi (vital energy), they are Yin, Yang, and harmony. In consciousness, they are wise, foolish, and ordinary. In ability, they are capable, dull, and average. These four groups of three make fifteen categories in all, and they all arise from a single Qi.

The Three Ages are the past, the future, and the present; none has boundaries.

There are three kinds of innate capacity and three ways of following the natural Dao (the Way). Those of keen capacity learn the “Great Natural Way,” maintain emptiness, and can transform life and death, becoming lineage masters across generations. A lineage master is a sage. Those of ordinary capacity learn the “Middle Natural Way,” preserve and nourish the spirit, refine and nourish the body, and ascend to become perfected celestial officials. Those of dull capacity learn the “Lesser Natural Way,” preserve and nourish the Qi of Yin and Yang, grow feathers, and become flying immortals.

The Three Afflictions are jealousy, slander, and greed.

The Three Dantians (energy centers where spirit is stored and Qi refined in Neidan, internal alchemy) are these: between the eyebrows is the spirit of the Red Child; below the heart is the spirit of the Perfected Person; below the navel is the spirit of the Infant.

The Three Ways are the Way of the Sage, the True Way, and the Way of the Immortal.

Another account gives the Three Ways as the Great Way of Wuji, the Supreme Way, and the Way of Wuwei (non-action).

The Three Origins are eight in the Upper Origin, eight in the Middle Origin, and eight in the Lower Origin.

The three hun are named Shuangling, Taiguang, and Youjing. They refer to the three kinds of hun spirits in a person.

The “three poisons” mentioned here differ from those discussed earlier. They are lustful desire, anger and resentment, and ignorance.

Daoist practice is divided into three vehicles: the Lesser Vehicle, the Middle Vehicle, and the Great Vehicle. Those who practice the Lesser Vehicle study the Scripture of the Cavern of Spirit (Dongshen Jing). Upon completing their practice, they attain the Dao and become immortals. Immortals are ranked in nine grades. The first is the High Immortal: men are called huang, and women hou. The second is the Exalted Immortal: men are called di, and women hou. The third is the Great Immortal: men are called wang, and women fei. The fourth is the Divine Immortal: men are called gong, and women fei. The fifth is the Mysterious Immortal: men are called qing, and women furen. The sixth is the True Immortal: men are called dafu, and women furen. The seventh is the Celestial Immortal: men are called shi, and women qi. The eighth is the Numinous Immortal. The ninth is the Utmost Immortal: men are called shi, and women qi.

Those who practice the Middle Vehicle study the Scripture of the Cavern of Mystery (Dongxuan Jing). Upon completing their practice, they attain the Dao and become perfected beings. Perfected beings are ranked in nine grades: High Perfected, Exalted Perfected, Great Perfected, Divine Perfected, Wondrous Perfected, Celestial Perfected, Immortal Perfected, Numinous Perfected, and Utmost Perfected.

Those who practice the Great Vehicle study the Scripture of the Cavern of Truth (Dongzhen Jing). Upon completing their practice, they attain the Dao and become perfected beings. The text then lists nine grades in the realm of the perfected: Sage Perfected, Exalted Perfected, Great Perfected, Divine Perfected, Wondrous Perfected, Celestial Perfected, Immortal Perfected, Numinous Perfected, and Utmost Perfected. Sages, too, are divided into nine grades: High Sage, Exalted Sage, Great Sage, Divine Sage, Mysterious Sage, Immortal Sage, True Sage, Numinous Sage, and Utmost Sage. These grade names express different levels and ranks of spiritual cultivation.

The Three Sovereigns are the Celestial Sovereign, the Terrestrial Sovereign, and the Human Sovereign. The Three Forms are the Mysterious Qi (blue-green), Primordial Qi (white), and Initial Qi (yellow). The Three Aspirations are the hopes that the sky will be clear, the earth peaceful, and human life smooth and prosperous.

The Three Perfected Ones are Yuluoqiao, Guangmiaoyin, and Zhendenguang. The Three Ones are the True One, the Orthodox One, and the Great One.

The Three Officials, also called the Three Origins, are the Celestial Official of the Upper Origin, who governs those of the Yang Origin; the Terrestrial Official of the Middle Origin, who governs the caverns of Fengdu Mountain; and the Water Official of the Lower Origin, who governs the chambers of the Nine Rivers.

The Three Mountains are Langfeng, also known as Penglai, Yingzhou, and Fanghu. The Three Calamities are severe drought, great illness, and flood.

The Three Corpse Spirits dwell in the upper, middle, and lower parts of the body, and each has its own preference: the upper corpse spirit covets wealth and treasure, the middle corpse spirit craves the five flavors of food, and the lower corpse spirit longs for beauty and sexual pleasure.

The “Three Essentials” are the three most important aims: first, to attain long life; second, to conceal one’s form and whereabouts; and third, to avoid worldly honors and riches.

The “Three Auspicious and Inauspicious Matters” are three kinds of concerns: the year and month of one’s birth, marriage, and the household.

The “Three Assemblies” are three important observances: the seventh day of the first lunar month, the seventh day of the seventh lunar month, and the fifth day of the tenth lunar month.

The “Three Unfortunate Destinies” are three undesirable forms of rebirth: insects, birds, and beasts.

The “Three Kalpas” are three periods of tribulation: the Former Kalpa of Longhan, the Middle Kalpa of Chiming, and the Present Kalpa of Kaihuang. These are terms in the Daoist view of the cycles of tribulation.

The “Four Vehicles” comprise four groups: male Daoists, male laypeople, female Daoist officials, and female laypeople.

The “Three Ranks” are three social classes: nobles, scholars, and commoners.

The “Four Reaches” are four kinds of far-reaching ability: to know without limit the events of the past, to discern everything in the present, to foresee the countless events of the future, and to reach the realm of boundless holy beings.

The “Four Forms of Eloquence” are four kinds of rhetorical ability: eloquence in the Dharma, which integrates and understands the various methods; eloquence in meaning, which comprehends all principles; eloquence of mind, which delights in teaching the assembled; and skillful eloquence, which is quick and fluent, without obstruction.

The “Four Acts of Giving” are four forms of charity: aiding the poor and sick, building Daoist temples, compiling scriptures and books of ritual and practice, and establishing gatherings for Zhaijiao purification rituals and lectures on the scriptures.

The “Four Grades” continue the four qualities mentioned earlier: compassion, affection, goodness, and patience.

The “Five Elders” are Baiyuan, Wuying, Taojun, Siming, and Taiyi. They oversee the registers of talismans—that is, the lists of Daoist deities and related documents.

The “Five Perceptions” are five sensory abilities: sight, hearing, smell, taste, and mind.

The Five Observances are five principles for spiritual cultivation.

The first is practicing benevolence: to cherish compassion, refrain from killing, help living beings out of distress, and ensure that the dead receive deliverance. This keeps the eyes clear for a long time. The eyes are connected with the liver, which stores the Hun; thus the liver and Hun are brought into peaceful harmony. This practice corresponds to the East and the Wood phase.

The second is practicing righteousness: to reward good and punish evil, and refrain from stealing. This enables the ears to discern subtle sounds. The ears are connected with the lungs, which store the Po; thus the lungs and Po are brought into harmonious accord. This practice corresponds to the West and the Metal phase.

The third is practicing propriety: to respect the elderly, care for the young, and refrain from sexual misconduct. This fills the mouth with “Dharma dew,” a symbol of the sweet dew through which Daoist teachings nourish, and brings harmony to the heart and spirit. This practice corresponds to the South and the Fire phase.

The fourth is practicing wisdom: to guide those who are ignorant and teach people to study the sacred Way; to abstain from alcohol and lessen desires, bringing the essence and Qi in the kidneys into harmony. This practice corresponds to the North and the Water phase.

The fifth is practicing trustworthiness: to uphold what is centered and upright, remain unshaken by doubt, and never forget one’s commitments, bringing the spleen into harmony with one’s intentions. This practice corresponds to the Center and the Earth phase. These five observances appear in the Scriptural Precepts of Laozi.

The Five Difficulties are five obstacles in the practice of the Way: it is difficult for the poor to give generously; difficult for the wealthy and prominent to devote themselves to studying the Way; difficult to master life and attain immortality; difficult to encounter the Cavern Scripture, an important Daoist classic; and difficult to be born into the world and encounter the sacred Way.

The Five Rebellions are five acts of defiance: resenting Heaven and Earth; defiling the sun, moon, and stars; railing at the wind and reviling the rain; serving as a minister without loyalty; and being an unfilial child.

The Five Destinies are five possible realms of rebirth: the heavenly realm, the human realm, the hell realm, the hungry ghost realm, and the animal realm.

The Five Demons are five heavenly demon kings: the Azure Heaven Demon King, Ba Yuan Choubo; the Red Heaven Demon King, Fu Tian Danshi; the White Heaven Demon King, Fan Shan Liumu; the Black Heaven Demon King, Jian Chou Langfu; and the Yellow Heaven Demon King, Heng Tian Danli.

The Five Emperors are the celestial emperors of the five directions: the Azure Emperor Lingwei Yang, the Red Emperor Chi Biao Nu, the Yellow Emperor Han Shu Niu, the White Emperor Yao Po Bao, and the Black Emperor Yin Hou Ju.

The Five Ways of Eating are five forms of diet or cultivation: the midday meal, meaning that one eats nothing after noon; a vegetable diet, consisting only of vegetables; a coarse diet of simple foods such as wheat, lettuce, and sesame; a medicinal diet, taking various medicines; and a Qi diet, breathing in Qi and swallowing saliva.

The Five Turbidities are five forms of defilement in the world: the turbidity of views, meaning false views; the turbidity of the age, meaning that the sun and moon pass swiftly and worldly affairs are fleeting; the turbidity of living beings, meaning that their spirits are clouded; the turbidity of afflictions, meaning anger and strife; and the turbidity of life, meaning that lifespans are short.

The “Five Turbidities” are five conditions that make the world impure and decline. The second is the Turbidity of the Age, referring to chaotic times when the movements of the sun and moon seem shortened. The third is the Turbidity of Beings, referring to the spiritual dullness of living beings. The fourth is the Turbidity of Afflictions, referring to people’s anger and conflicts. The fifth is the Turbidity of Life, referring to people’s short lifespans.

The body’s “Five Phases” are assigned as follows: blood belongs to Water, bones to Wood, flesh to Earth, teeth and nails to Metal, and the body’s warm Qi to Fire.

The “Five Skandhas” (also called the Five Aggregates, the five categories of elements that make up a person’s bodily and mental activity) are: the Form Skandha, referring to the various shapes and colors seen by the eyes; the Feeling Skandha, referring to sensing and discerning what is right and wrong in things; the Perception Skandha, referring to thought and imagination in the mind; the Formations Skandha, referring to the mind acting in response to thoughts; and the Consciousness Skandha, referring to the mind’s awareness of the arising and passing away of things, and its recognition and memory of what it has thought.

The “Five Perfected Ones” are Zhang Daoling, the Celestial Master (Tianshi); Xu Laile; Zhen Dingguang; Yu Luoqiao; and Guang Miaoyin.

“Cutting off the Five Roots” means restraining attachment to sensory objects: not craving flavors while eating, not becoming attached to fragrances when smelling them, not becoming attached to soft, smooth textures when dressing, not craving the sight of different colors, and not craving the sound of string and bamboo music. Here, the “Five Roots” are the senses that give rise to feelings and desires.

The “Five Desires” are the senses’ cravings for external things: the eyes crave different colors, the ears crave different sounds, the nose craves different smells, the tongue craves different flavors, and the body craves different sensations of touch.

The “Six Perceptions” are six kinds of awareness: the eyes perceive colors, the ears perceive sounds, the nose perceives smells, the body perceives sensations of touch, the tongue perceives flavors, and the mind perceives thoughts; the mind can also perceive all things.

The items listed after the “Six Powers” broadly match those given earlier for the “Five Desires”: the eyes, ears, nose, tongue, and body each crave colors, sounds, smells, flavors, and sensations of touch.

The Six Penetrations: The first is “penetrating sight”: vision reaches everywhere without obstruction. Sitting upright, one can see all scenes above and below, in the ten directions. Everywhere between Heaven and Earth, within and without, one sees clearly, as if looking at things in the palm of one’s hand—whether spirits and gods or people, whether hidden or visible, large or small, near or far. The second is “penetrating hearing”: one can hear every sound above and below, in all directions. One can clearly hear and distinguish the sounds made by people, heavenly gods, birds and beasts, flying insects, and other tiny creatures. The third is “penetrating smell”: one can recognize every kind of fragrance, distinguish the nature, strength, and subtle differences of scents, and remember them well. Even if a fragrance or foul odor comes from far above or below, from any direction, or from a distant land, one can smell it as if it were close at hand. The fourth is “penetrating taste”: even when different foods are mixed together, one can identify each kind and its flavor upon tasting them. The fifth is “penetrating the body”: one can fly up and down, walk through fire, cross water, and pass through mountains and rocks without obstruction. One can also divide and transform one’s form, making it grow or shrink: large enough to fill the eight directions, or small enough to enter the tiniest speck. The sixth is “penetrating the mind”: one can contemplate all things and understand that they are empty, still, and pure.

The Six Practices: Filial devotion, compassion, care, chastity, loyalty, and humility: the six qualities one should put into practice.

The Six Emptinesses: Emptiness as Dao; emptiness in response to things; neither non-emptiness nor emptiness; not emptiness as such; neither not-emptiness nor emptiness; and neither not-emptiness nor non-emptiness. These different expressions describe levels and modes of contemplating emptiness, showing that things cannot simply be declared existent or nonexistent.

The Six Caverns: Heaven corresponds to “penetrating vision,” Earth to “penetrating hearing,” the East to “penetrating emptiness,” the West to “penetrating voidness,” the South to “penetrating clarity,” and the North to “penetrating subtlety.” These names assign different states of penetrating understanding and thoroughness to Heaven and Earth and the four directions.

The Six Good Qualities: the third is “clarity,” the fourth “comprehension,” the fifth “stability,” and the sixth “permeation.” There are also thirty-two bodily forms and eighty-one fine attributes. One can distinguish colors such as blue-green and red. The lungs govern the perception of the two tones jue and zhi; the kidneys govern the perception of five odors: mutton-like, scorched, fragrant, fishy, and decayed; the spleen governs the perception of sour and bitter tastes; and the gallbladder governs the perception of softness and weakness, as well as qualities such as smoothness, firmness, and warmth. These are also called the Six Dusts: the objects that the senses encounter and perceive.

The Six Houses: the first is Jiayin, the Wood spirit, which governs the bones; the second is Jiachen, the Wind spirit, which governs the breath; the third is Jiawu, the Fire spirit, which governs warmth; the fourth is Jiashen, the Metal spirit, which governs the teeth; the fifth is Jiaxu, the Earth spirit, which governs the muscles; and the sixth is Jiazi, the Water spirit, which governs the blood.

The Six Heavens: the first is Red Void Heaven, the second Mysterious Capital Heaven, the third Clear Vast Heaven, the fourth Great Mysterious Capital Heaven, the fifth Great Azure Heaven, and the sixth Great Clear Heaven.

The Seven Po: the first is named Corpse Dog, the second Hidden Arrow, the third Sparrow Yin, the fourth Swallowing Greed, the fifth Non-Poison, the sixth Removing Filth, and the seventh Stinking Brush. These are the names of the seven souls in Daoist belief.

The Seven Sections of the scriptures: the Zhengyi section has three scrolls, the Taiping section four, the Taiqing section thirty-six, the Dongxuan section fifty-one, the Dongzhen section one hundred and fifty-one, and the Taixuan section one hundred and thirty-five; there is also the Dongshen section.

The Seven Luminaries refer to the seven stars of the Northern Dipper.

The Seven Celestial Bodies include the sun and moon, as well as Great Brightness in the east, the Fiery Deluder in the south, Great White in the west, Northern Dipper in the north, and the Star of the Center in the middle.

The Eight Difficulties: First, after death, avoiding rebirth in the three evil realms—the hells, the realm of hungry ghosts, and the animal realm—and being reborn as a human is difficult. Second, having been reborn as a human, changing from a female body to a male body is difficult. Third, having a male body, being born with all six faculties—eyes, ears, nose, tongue, body, and mind—intact is difficult. Fourth, once all six faculties are intact, being born in China, the ancient term for a place where civilization flourished, is difficult. Fifth, after being born in China, encountering a ruler who upholds the Daoist teachings is difficult. Sixth, encountering a master who has attained the Dao is difficult. Seventh, having already developed an inclination toward goodness, immediately seeking the Daoist teachings and attaining longevity is difficult. Eighth, having already embraced Dao and De, encountering a time when the sun, moon, and stars shine together and the Three Treasures—the Dao, the scriptures, and the master, revered in Daoism—are passed down without interruption is also difficult.

The Eight Seasonal Fasts: These fall at the Beginning of Spring, Spring Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumn Equinox, Beginning of Winter, and Winter Solstice. Each of these eight festivals has its own presiding divine official. In Daoist fasting and purification, observing a fast and honoring the Dao on designated dates is a form of cultivation.

The Calamities of Yang Nine and the Conjunction of One Hundred and Six: A cycle lasts 4,500 years, and within each cycle there are nine calamities: five associated with Yang and four with Yin. Yang calamities take the form of fires and droughts; Yin calamities take the form of floods.

The Nine Names of the Taiji, also called the Nine Palaces of the Immortals’ Abode: The first is Taiqing, the second Taiji, the third Taiwei, the fourth Zifang, the fifth Xuantai, the sixth Ditang, the seventh Tianfu, the eighth Huangong, and the ninth Tianyuan. These nine places are all within the same region.

The Four Causes of Understanding: First, understanding the principles through associating with good teachers—people of virtue who can guide others in cultivating the Dao. Second, understanding them through attentive listening to instruction. Third, understanding them through repeated reflection. Fourth, understanding them through practicing in accordance with the prescribed methods.

The Four Dignified Postures: Walking, standing, sitting, and lying down are collectively called the Four Dignified Postures. In any posture, keeping the Dao one cultivates constantly in mind is the practice of these four virtues.

“Four kinds of nonbeing” refers to four conditions called “nonbeing.” The first is nonbeing that has not yet come into existence or appeared, as when a tree has not yet put forth buds or formed a seed. The second is nonbeing that has been destroyed and utterly extinguished, as when various things are damaged and worn away completely. The third is nonbeing that results from losing its counterpart and cannot exist on its own, as when a paired companion is lost. The fourth is nonbeing so complete that it is as if the thing never existed at all, as with turtle fur or rabbit horns.

“Four kinds of being” refers to four conditions called “being.” The first is being that has come into existence and appeared, as with descendants and the myriad things. The second is being that plants fruit and preserves seeds, allowing seeds to sprout again—that is, the succession of offspring and fruit from one generation to the next. The third is the principle described in the scripture as “six statements in three pairs”: in each pair, two items coexist, showing that things cannot be wholly nonexistent. The fourth is the Dao, which is empty, still, and settled, eternally pure and clear as one; although it acts through Wuwei, it is still called “being.” True wisdom can know the past, future, and present, and clearly understand the conditions of sages and ordinary people, cause and effect, the cycles of cosmic tribulation—the vast periods undergone by Heaven and Earth—generation and decay, purity and impurity, and other such matters. This wisdom is called “attainment of wisdom.”

The “three kinds of naturalness” differ from the categories described above. The first is naturalness of the fundamental substance: the empty, still, settled, true, and eternal ground. The second is naturalness of responsive interaction: the rising, descending, and circulation of harmonious Qi. The third is naturalness of endowment: the five colors of blue-green, yellow, red, white, and black.

The “Twenty-Eight Lunar Mansions” are the twenty-eight stellar lodges into which ancient astronomers divided the sky, assigning them to the four directions. In the east are Jiao, Kang, Di, Fang, Xin, Wei, and Ji; in the south are Jing, Gui, Liu, Xing, Zhang, Yi, and Zhen; in the west are Kui, Lou, Wei, Mao, Bi, Zi, and Shen; and in the north are Dou, Niu, Nü, Xu, Wei, Shi, and Bi.

The “Five Phase Stars” correspond respectively to the five directions: Jupiter in the east, Mars in the south, Venus in the west, Mercury in the north, and Saturn at the center.

The six fasting months are the first, third, fifth, seventh, ninth, and eleventh months of the year. On the first three days of each month, the Celestial Emperor, Taiyi, the sun, moon, and stars, and the Three Officials examine and record the offenses of people throughout the world, then report their findings to the celestial realm. Those who observe the rules of the six fasts throughout the year can overcome ten kinds of suffering and eight kinds of calamity, escape disasters and punishments, and gain an audience with the Most High. When the Three Corpses—the inner spirits believed in Daoism to record and report people’s failings—have departed, one can attain long life without aging.

The Celestial Master taught male and female Daoist officials to practice on these days each month: the first day is one of the “Ten Direct Days”; on the eighth, the Northern Dipper descends; on the fourteenth, the Northern Dipper’s Director of Destinies and the Spirit Who Slays Demons descend; on the fifteenth, the envoy of Taiyi descends; on the eighteenth, the Celestial Emperor descends; on the twenty-third, the One Above descends; on the twenty-fourth, the eight divine envoys of Taiyi descend; on the twenty-eighth, the Northern Pole descends; on the twenty-ninth, the Lower Taiyi descends; and on the thirtieth, the Central Taiyi descends. The Upper Taiyi descends on the fifteenth of every month.

When the Celestial Emperor descends, the divine officials of the sun, moon, and stars all come with him. When the Upper Taiyi descends, the sun, moon, and five planets, the twenty-eight lunar mansions, the Jade Balance and Celestial Pivot—ancient instruments for observing the heavens—the seven stars of the Northern Dipper, and divine offices such as Director of Destinies, Director of Records, Director of Slaying, and Director of Punishments all descend. Many other revered gods, perfected beings, and true kings of the Celestial Emperor also arrive, along with the gods and spirits of heaven. On each of these days, the celestial gods and terrestrial spirits solemnly patrol the world, observing people’s good and evil deeds. Those who are single-minded and diligent in their practice, do not violate the teachings of the scriptures, spread the Dao, and help extend the lives of others can receive a register of deliverance and a left-hand tally—Daoist credentials and proof of status. They will be spared calamity, have their names entered among the Three Heavens and recorded in the Jade Register, and ultimately be invested as perfected beings.

The eight seasonal festival days are occasions when the immortal officials gather. The observances for each day are as follows, though older accounts differ in their descriptions.

On the day of the Beginning of Spring, the Perfected One of the Taiji gathers the perfected immortals, inscribes jade slips, and records the immortals’ names. On the Spring Equinox, the Perfected One of Great Purity gathers the immortal officials at the Jade Terrace of Kunlun to revise and confirm the true scriptures. On the day of the Beginning of Summer, the Five Emperors gather the gods and immortals at the Purple Tenuity Palace, receive the four perfected beings, and assess the merits and faults of those who seek the Dao. On the Summer Solstice, the Three Officials of Heaven gather at Sihe Marquis’s residence, review people’s offenses and blessings, and decide whether to increase or reduce their lifespans. On the day of the Beginning of Autumn, the perfected beings of the Five Sacred Peaks pay their respects to the Lord of the Yellow Old One at the Cloud Court on Mount Huangfang. They summon the immortal officials and devise divine diagrams and numinous medicines. On the Autumn Equinox, the Supreme August Emperor ascends to Shangqing, gathers the perfected beings and the ten thousand immortals at the Hall of Vast Yang, and jointly determines the offenses and blessings of people throughout the world. They record the diligence or neglect of those who study the Dao and seek immortality, specifying the dates of their transgressions, the good or evil of their practice, and the corresponding punishments. A copy of the record is then given to the Director of Destinies and entered in the Yellow Register, a Daoist ledger recording immortals, merits and faults, and names. On the day of the Beginning of Winter, the Perfected One of Yang Terrace gathers the immortals, confirms those who have recently attained the Dao, and enters them in the register of immortals. On the Winter Solstice, the immortals go to Mount Fangzhu in the Eastern Sea to pay their respects to the Lord of the Green Youth. They inscribe and confirm the register of immortals, recording their names in gold script. The cyclical sequence of the sixty Heavenly Stems and Earthly Branches, beginning with Jiazi, provides the basis on which celestial and human beings jointly mark the years and bring auspicious blessings to the four seasons.

On Gengshen days, the stern metal Qi governs punishment, and the Court of Dai is in charge of penal affairs. The essence of the Po soul and corpse spirits report people’s failings and submit accounts of their misdeeds. People should therefore restrain improper thoughts, put a stop to wrongdoing, and uphold the orthodox Dao. On the Day of the Monthly Branch, when the month’s Earthly Branch corresponds to the day, Yin and Yang shift in their course and the hundred gods each receive their commands. It is an appropriate time to renew one’s De, clear away earlier faults, and continue doing good and cultivating the Dao.

On the dark day at the end of the month, Yin Qi wanes, the stars complete a circuit, the officials of the underworld investigate and verify their records, and the divine officials in charge of penal law determine people’s guilt. On the Full Moon Day, around the fifteenth day of the lunar month, the moon’s Po is full and the sunlight shines upon it. This can reveal and cleanse offenses hidden in darkness, allowing the past to be examined and the future foretold. Once the workings of Heaven’s mysteries are set in motion, events will follow accordingly. Jia-Yin days are days when the Hun and Po souls are restless and unsettled.

On the Ten Direct Days, the emperors of the heavens and the Perfected Ones of Wondrous Practice all go to the Jade Capital of the Dark Metropolis to pay their respects to the Lord of the Great Dao, the Void Emperor. They examine the registers of life and death and records of offenses for both humans and spirits, distinguishing good from evil.

The Five Substances, also called the Five Phases (Wood, Fire, Earth, Metal, Water), are: first, blood, which belongs to the Water of Heaven; second, bones, which belong to the Wood of Heaven; third, flesh, which belongs to the Earth of Heaven; fourth, teeth, which belong to the Metal of Heaven; and fifth, Qi (vital energy), which belongs to the Fire of Heaven.

The Five Covenants refer to five kinds of religious precepts. People should earnestly put these precepts into practice and bind themselves to them through solemn vows.

The Seven Curses mean that anyone who violates the five virtues of benevolence, righteousness, propriety, wisdom, and trustworthiness will be cursed. When making a covenant, one should call upon the celestial gods, the earth deities, the spirits of the dead, and the sun, moon, and stars as witnesses, and seal the oath with blood.

The Three Lifespans are as follows: the longest is 120 years, the middle is 100 years, and the shortest is 80 years.

The Three Destinies are as follows:

The first is “the destiny of punishment,” meaning that Heaven punishes people for their harmful conduct by shortening their lives. Showing contempt for Heaven and Earth, insulting the spirits, destroying mountains and rivers, and harming the worthy are all acts that Heaven will not tolerate.

The second is “the destiny of illness,” meaning that excessive unruly desires bring on disease. Eating and drinking without restraint and engaging in sexual relations without moderation make one susceptible to various pernicious influences and unable to follow Heaven’s mandate.

The third is “the destiny of allotted span,” meaning that every living being has a fixed lifespan and will eventually reach its end. People are born by receiving Shen (spirit) and Qi; Shen and Qi reside within Jing (essence). When Jing is exhausted, a person grows old and dies.

The Six Ingresses are sounds entering the ears, colors entering the eyes, scents entering the nose, external things touching the body, flavors entering the tongue, and various matters entering the mind. Things that come from outside are called “ingresses.”

The Six Emotions here refer to six kinds of perception. The ears hear the five notes—gong, shang, jue, zhi, and yu. The eyes distinguish the five colors—blue-green, yellow, red, white, and black. The nose distinguishes scents, foul odors, and other smells. The body perceives cold and warmth, hardness and softness, smoothness and roughness. The tongue tastes sour, bitter, sweet, pungent, and salty flavors. The mind perceives good and evil, as well as joy, anger, sorrow, and pleasure. What enters the senses from outside is called “dust”; the activity that arises within the mind as a result is called “emotion.”

The Six Practices are: first, diligence and vigorous effort; second, remaining humble, yielding, and gentle; third, giving generously; fourth, enduring humiliation; fifth, observing the precepts and keeping one’s word; and sixth, abstaining from alcohol and sexual indulgence.

Eight Practices: First, be able to endure grievance without defending yourself; second, yield the credit for virtue to others; third, do not covet what others possess; fourth, tolerate what is unreasonable without making a complaint; fifth, however far the road may lead, be able to withdraw into a quiet place; sixth, do not go against your own heart; seventh, do not violate the precepts in the scriptures; eighth, do not recite scriptures on another person’s behalf.

Four Virtues: First, steadfast aspiration; second, unwavering integrity; third, diligent application; fourth, deep and undivided devotion.

Five Calamities: First, the suffering of being swept away or drowned by water; second, the suffering of being burned or scalded by fire; third, the suffering caused by the “Five Thieves and Five Weapons”—forces and weapons that harm people; fourth, the suffering of illness and violent madness; fifth, injuries from attacks, bites, trampling, blows, or stings by wild beasts.

Nine Offices: The Celestial Office has a Central Office, a Left Office, and a Right Office; the Terrestrial Office has a Central Office, a Left Office, and a Right Office; the Water Office has a Central Office, a Left Office, and a Central Office.

Three Treasures: Also called the “Three Venerable Ones”: the Treasure of the Dao, the Treasure of the Scriptures, and the Treasure of the Perfected Ones—those who have attained the Dao.

Three Marvelous Scriptures: First, the Scripture of the Great Cavern of Perfection; second, the Scripture of the Yin One and the Five Elders; third, the Scripture of the Hidden Writ of the Great Elixir.

Nine Palaces of the Immortal Abode: First, Supreme Clarity; second, Supreme Ultimate; third, Great Tenuity; fourth, Purple Chamber; fifth, Mysterious Terrace; sixth, Imperial Hall; seventh, Celestial Palace; eighth, Imperial Palace; ninth, Jade Capital and Mysterious Metropolis.

Divine Elixirs: These are divided into nine kinds: Supreme Clarity, Supreme Ultimate, Great Tenuity, Purple Chamber, Mysterious Terrace, Imperial Hall, Celestial Palace, Imperial Palace, and Jade Capital and Mysterious Metropolis.

Nine Grades of Divine Elixirs: First, the libation of the naturally formed Dragon Embryo of Great Harmony; second, the paste of Jade Embryo and Jade Nectar; third, the flowing essence of the Purple Radiance Flying Elixir; fourth, the rich essence of Pearl Light and Snowy Green; fifth, the Divine Elixir of Red Radiance from the Nine Springs; sixth, the radiance of the Golden Liquor of Supreme Clarity; seventh, the Frost-and-Snow Elixir of Nine Cycles; eighth, Cloud Essence of the Nine Cauldrons; ninth, the flowing rosy clouds of Cloud Light, Water, and Stone. These names refer to different elixir grades within Daoist alchemical traditions.

Three Upper Heavens: Heaven of Great Redness, Heaven of Yu Yu, and Heaven of Clear Tenuity.

The Six Heavens Governed from the Former Seat: First, Heaven of Red Emptiness; second, Metropolis of Great Mystery; third, Bright Heaven; fourth, Heaven of Great Mystery; fifth, Heaven of Vast Great Mystery; sixth, Heaven of Supreme Clarity. “Former seat” refers to the heavens where Daoist divinities dwell and govern.

The Primordial Nine Heavens—the nine celestial levels in Daoism—are as follows: the first level, Yudan Wuliang Heaven, lies 240,000 li from the second; the second, Shangshang Chanshan Wuliangshou Heaven, lies 46 million li from the third; the third, Fanjian Xuyan Heaven, lies 6.72 million li from the fourth; the fourth, Jiran Doushu Heaven, lies 12.4 million li from the fifth; the fifth, Bujiao Le Heaven, lies 36.8 million li from the sixth; the sixth, Huaying Sheng Heaven, lies 53.84 million li from the seventh; the seventh, Fanbao Heaven, lies 5.2 million li from the eighth; and the eighth, Fanmo Jiayi Heaven, lies 6.8 million li from the ninth.