《元始无量度人上品妙经内义》Vol. 3

…The sun, moon, and stars, along with all the people and things in the world, are generated and brought into being by Brahma Qi, the primordial energy that precedes Heaven.

The Scripture on the Opening of Creation and the Establishment of Grades says: “When there was no name or form and chaos had not yet divided, I opened up Heaven and Earth and dispersed the numinous Qi. From the Great Luo Heaven, I brought forth the Three Realms, then the Nine Heavens. I established the emperors of the Nine Heavens as the mysterious pivot of the Three Treasures. I made the Twenty-Seven Heavens the stages of cultivation in each realm, and the Thirty-Six Divisions the source of the Three Luminaries—the three celestial lights described in Daoism—and opened dwellings for the Thirty-Six Heavens below. Then the Thirty-Two Heavens and their thirty-two emperors secretly set creation in motion, dividing it into three grades and three realms. These heavens connect laterally with the Celestial Pivot, the Northern Dipper system, and reveal the five directions through the paths of the Twenty-Eight Lunar Mansions and the Five Planets. Clear, light Qi rose upward; heavy, turbid Qi gathered below. Thus the Nine Earths formed beneath, and nine kinds of people came into being between Heaven and Earth. Heaven, Earth, and all things were thereby complete.”

Accordingly, the pure and upright Yang Qi gives rise to the highest sages and perfected beings. Gentle, balanced, and tranquil Qi gives rise to the Primordial Ladies, holy queens, immortal consorts, and jade maidens. Fierce and valiant Qi gives rise to celestial warriors, strongmen, divine soldiers, and officers. The Qi of Yin-Yang and the Five Phases gives rise to men and women, while mixed and disordered Qi gives rise to birds and beasts. All things receive the same primordial Qi, yet differ from one another, taking shape through their own processes of generation and transformation.

Since the Great Void lies within the all-pervading embrace of Dao Qi, the human body lies within it as well. The patterns governing the sun, moon, stars, people, and all things are like the rising and falling of a single Qi in response to Yin-Yang, and the alternating cycles of cold and heat. The cinnabar, mercury, lead, and silver spoken of in alchemical practice also transform according to these patterns. All of this is the arising of being from nonbeing; “images and models” is merely a name used to explain it. To cling to these things as forms that truly exist is to miss the mysterious Dao. Returning to the origin and joining with the Dao is what may be called the Elixir.

The ancestral Qi of the Primordial Origin, the source Qi from which Heaven and Earth first arose, governs the whole. It rises and descends, moving ceaselessly among the Three Officials, the rulers of the realms of Heaven, Earth, and Water. It therefore extends through the thirty-two heavens and throughout the Formless Realm and the ten directions.

“Circling the Dipper and passing through Ji, then turning back through the Five Phases” means that the ancestral Qi of the Great Brahma moves from the Northern Dipper, passes through the Ji lunar lodge, and courses around the celestial bodies, giving rise to the Five Phases. The Dipper and Ji lodges lie in the northeast, corresponding to the positions of Gen and Yin. In the human body, this position corresponds to the area above the lower Dantian. When the original Qi first stirs, its movement is subtle and hard to detect. At the hour of Yin, the Qi mechanism begins to unfold above the lower Dantian. At this point, lead gathers mercury, and Yin summons Yang, just as Heaven and Earth bring forth the myriad things and set life in motion.

The Cantong qi says that before chaos divided, Yin and Yang worked together: fluids nourished, transformed, and circulated. The Qi mechanism begins where the Northern Dipper and Ji lodge lie in the northeast, moves to the right, and displays the signs of generation, radiating refined light. Yang Qi then rises and, at its extreme, turns into Yin; Yin Qi descends and returns to its source. The Qi of Yin and Yang circulates throughout the body, transforming the Five Phases.

Yixuanzi says that the key to prolonging life through the cultivation of the restored elixir lies in making the Qi of Yin and Yang move back and forth, allowing relationships such as father and son, and ruler and minister, each to follow its proper place, until all return to unity. In spring, Wood Qi governs benevolence; in summer, Fire Qi governs ritual propriety; in autumn, Metal Qi governs righteousness; and in winter, Water Qi governs wisdom. The yellow Qi at the center belongs to Earth, which governs trustworthiness and is represented by Wu and Ji. This is how the Five Phases correspond. Though the Five Phases arise from the same source, each has its own function. The principle is clear: this is what the ancestral masters taught.

A single day, too, contains the transformations of the four seasons and all things between Heaven and Earth. Original Qi stirs, and Yin and Yang divide from it; Yin and Yang divide, and the four seasons take shape; the seasons turn, and the solar terms succeed one another; when the solar terms are complete, the Five Phases are fully present, and Heaven and Earth bring forth the myriad things. Here, the two Qi of Yin and Yang correspond to the sun and moon, the four seasons to the four symbols, the twenty-four solar terms to the timing of the firing process in cultivation, and the Five Phases to the ingredients of the elixir. Yin-Yang and the Five Phases correspond to the Northern Dipper and the four seasons, while the twenty-four solar terms correspond to the twenty-eight lunar lodges. This is called “the thirty-five divisions.”

The transformations of Heaven and Earth are governed by a single Qi, within which the changes of the Bagua unfold. Their subtle workings accord unseen with the mysteries of the Dao. Hence the saying: “The thirty-five divisions, the original Qi of the upper origin, and the eight radiances join in hidden harmony.” This principle cannot be exhausted in words. All phenomena therefore blend into one, continuing without end and resisting any name; in the end, they return to the formless and immaterial. This is “Qi entering the profound mystery.”

“Great Sovereign in the Mysterious, Supreme Emperor, Exalted Perfected Ones”: “Great Sovereign,” “Supreme Emperor,” and “Exalted Perfected Ones” are all honorific titles for the Heavenly Worthy, equal in dignity to the Celestial Worthy of Primordial Beginning.

The Inner Meaning explains: “‘Mysterious’ means the immortal among immortals, the Perfected among the Perfected, the sage among sages, and the Dao among the Dao.” “Great Sovereign” refers to Primordial Beginning, “Supreme Emperor” to the Lord of the Dao, and “Exalted Perfected One” to the Lord Lao. The Record says that Primordial Beginning is a figure of the Great Luo Heaven; the Lord of the Dao comes from the Western Kingdom; and the Lord Lao is “the supreme essence of primordial generation, the supreme numinous power that gives form”—the essence and vital energy from which things first arose, and the numinous nature that takes visible form. Though the three titles differ, they all refer to the same Dao.

From the perspective of inner cultivation, Primordial Beginning and the beings of the Great Luo Heaven symbolize ancestral Qi (the primordial Qi at the source of life and the cosmos); the Lord of the Dao and the people of the Western Kingdom symbolize the Golden Mother (the feminine source in Daoist Neidan, or internal alchemy); and the essence and numinous power represented by the Lord Lao symbolize the Elixir Body (the inner body formed through cultivation). All of these belong to a person’s true nature; they are not things external to it. The Daoist scripture’s phrase “the form of the formless, the image of the imageless” describes precisely this nature, which has neither form nor image yet can manifest.

Buddhism has a similar teaching, saying that one’s inherent nature already contains the Three Bodies. The Sixth Patriarch says: “The pure Dharma Body is your nature; the perfect Reward Body is your wisdom; the hundreds of thousands of millions of Transformation Bodies are your practice.” Confucianism also has a parallel. The Doctrine of the Mean says, “What Heaven has mandated is called nature,” corresponding to Primordial Beginning; “following one’s nature is called the Dao,” corresponding to the Lord of the Dao; and “cultivating the Dao is called instruction,” corresponding to the Lord Lao. Taken together, the three are all one Dao.

Confucians use this to govern the world, establish proper relations between ruler and subject, and set right the order between those above and below. In this way, virtue extends to the people and can also lead beyond the ordinary world. The Record of the Primordial Beginning Immortals says that since ancient times, those who reached the highest degree of loyalty and filial devotion, integrity and purity were unlike ordinary people, and were therefore selected for immortal offices. Buddhism, by contrast, teaches practice as a way to leave the world. It holds that all practices are impermanent and subject to arising and ceasing; when arising and ceasing come to an end, cessation itself is bliss.

Daoism teaches that being and nonbeing function through one another, and the empty and the solid interpenetrate: when gathered, they form a body; when dispersed, they become Qi, the energy that constitutes the myriad things. Thus it is said: use jade talismans to protect the spirit, and refine and nourish the body with golden liquid. When both body and spirit reach a subtle state, one can unite with the Dao and attain the Real.

The divine person—the Celestial Worthy spoken of in the scripture—dwells amid the Great Rosy Clouds, at ease as he chants the Cavernous Chapters, the wondrous and mysterious passages of Daoist scriptures.

“Drifting” means floating freely, while “form” refers to the body. Here, the Celestial Worthy floats among the rosy clouds and chants the Cavernous Chapters. The Inner Meaning explains that “drifting in form” may also be understood to mean that the Great Dao is everywhere and can be reached from every place. The “Great Rosy Clouds” refer to the enduring, purely Yang Qi. The Celestial Worthy’s unhurried chanting conveys a state of ease and freedom. When a person’s true nature is nurtured in the Qi of primordial harmony, it too becomes peaceful and joyful. This is also the state described in the Zhuangzi as “letting the mind wander in simplicity and joining one’s Qi with the vastness.”

The Golden Truth—the naturally manifest true passages—is radiant and splendid, its sound resounding through the palaces among the clouds. The Jade Tone, a voice as clear and pure as jade, gathers primordial Qi; the numinous wind draws together mist and rosy clouds. The Purple Void is a realm of exquisite beauty, protecting and assisting the myriad immortals.

“Golden Truth, radiant and abundant” refers to the flourishing light of the true spirit; “its sound resounding through the cloud palaces” means that Qi returns to the chamber of the spirit, the inner palace spoken of in Neidan cultivation. “The Jade Tone gathers Qi” is explained as the Qi of lead responding to the Qi of mercury; “the numinous wind draws together mist” refers to true mercury congealing into cinnabar. The Purple Void’s exquisite beauty and the myriad immortals who assist it symbolize the Yang spirit—the masculine spirit cultivated through practice—appearing and disappearing in transformation, while the myriad Qi gather within the chamber of the spirit. This is the form of the Golden Elixir. Thus, Master Wenshi calls the Way of the Purple Void the mysterious root, and also the Way of long life, immortality, and a return to simplicity. According to the Inner Meaning, the Way of the Purple Void is no different from Golden Elixir cultivation.

A thousand kinds of union and harmony, with the myriad Qi gathered together, naturally bring the true realm to completion.

The Inner Meaning explains that a thousand spirits unite as one spirit, and the myriad Qi join as one Qi. This is the natural order: once they are joined in harmony, one becomes true.

Within the true realm there is a spirit named the Great Lord of Long Life.

“The True Spirit exists within the true nature: the Great Lord of Long Life.” This means that the True Spirit is already present in human nature; this is the fundamental principle of long life and immortality. The scripture says that within pure and genuine Jing and Qi lies an innate trustworthiness. From ancient times to the present, this foundation has never vanished. This is what is called “the Golden Liquor returning to the Elixir”—a metaphor for internal cultivation, in which Jing and Qi gather and return to their root and original truth.

The Young Lord Wuying is the spirit of the liver; the Venerable Spirit Baiyuan is the spirit of the lungs; Taiyi is the chief spirit who commands the hundred spirits; Siming is the True Spirit dwelling in the upper realm to the south; and Taokang and Heyan are the spirits of the left and right kidneys.

The Inner Meaning says that, according to the “Method of Uniting with the One Emperor,” the five spirits—Baiyuan, Wuying, Taoyun, Siming, and Taiyi—merge into one. Holding the registers of names, they stand in attendance nearby. Each of the five spirits has its own duties, yet they blend and transform into one another, bringing stability to the Three Palaces—the upper, middle, and lower Dantian, or spirit palaces, within the body—and nourishing the hundred joints with numinous Qi. The Emperor’s precious registers are thereby protected, and one’s allotted destiny remains secure and unshaken. Spirit and Qi move back and forth amid the mists of emptiness, opening and connecting the subtle, mysterious Jing and Qi. The twenty-four True Spirits suddenly come into being, reaching upward to the Upper Origin and downward to the Eight Obscure Realms. On the left, they attend the spirits of the Six Jia; on the right, they command the spirits of the Six Ding. Yuhua guides the essence of the sun, and Taiyi joins with it as one. Then a thousand chariots and ten thousand horsemen rise up around the practitioner, and the whole body ascends to the realm of dawn. The practice of the true Way of the One Emperor culminates in the union of the hundred spirits; its underlying principle is also shared by Golden Elixir cultivation.

“To hold the talismans and grasp the registers, preserving life and nurturing the root” means using Fulu to protect the root of life. The Inner Meaning explains that, in their visible form, Fulu are written characters; in their invisible form, they are numinous Qi. Practitioners of Neidan grasp Yin-Yang and govern Heaven and Earth, understanding the wondrous workings of transformation. They set in motion the subtle transformations of lead and mercury—terms in internal alchemy that symbolize Yin-Yang’s vital energies—so that spirit and Qi become abundant and accord with the Dao. In this way, the True Spirit can protect nature and life, while numinous Qi nourishes life at its root.

The Supreme Unity (Taiyi), the principal deity who governs the multitude of gods, and other perfected deities roam above in Highest Clarity, one of the Three Pure Ones’ realms. They enter and leave the Three Flower Chambers of Jade Clarity, travel throughout the farthest reaches of the eight directions, and are present even in the tiniest filaments. They also dwell within and guard the human body: Supreme Unity resides in the Palace of the Brain and commands the gods; Director of Destiny resides in the heart and receives the vital energy of life; Unnamed Hero resides in the liver and governs the Three Hun Souls; White Origin resides in the lungs and restrains the Seven Po Souls; Lord Peach resides at the navel and protects the root of Jing and Qi; and Extending Health resides in the kidneys and protects the Gate of Life, the root of life. These names refer to the deities of the body in Daoist Neidan and visualization traditions.

The spirits dwell in the body’s central hollow, where they regulate the Five Qi—the energies of the Five Phases moving within the body—and bring the hundred spirits into harmony. The wondrous Dao described in the Book of Changes is precisely the transformation of Yin and Yang, which cannot be measured by ordinary reasoning. The spirits are everywhere, and wherever they reside, they can be experienced. Yet they cannot be fully grasped through intellect alone, nor fixed within the categories of “being” or “nonbeing.”

The Neiyi says: The principles of the inner and the outer are entirely the same, without distinction. The “ornate palaces of Shangqing” (the splendid palaces of the Shangqing immortal realm) and the deep, subtle worlds of the eight directions are outer landscapes, all transformed from the same Original Qi. The “Niwang and Jiang Palace” (the inner palaces in the head and heart), the Five Qi, and the hundred spirits are inner landscapes, likewise transformed from the Original Qi.

The “Nonbeing” is vast and boundless; nothing lies beyond its embrace. It is also infinitely subtle; there is nowhere it cannot enter. The spirit moves with great speed, yet without haste; it need not walk, yet can arrive. The Mencius says that the vast, noble Qi fills the space between Heaven and Earth. The Zhuangzi says that spirit reaches in all directions and flows without cease, with nowhere beyond its reach; it rises to approach Heaven and coils below into Earth.

If one nourishes body and mind in accord with the Way of Nature, then the Three Divisions and Eight Vistas (the system of spirits and palaces within the human body), the Three Passes, the five zang organs and six fu organs, the Nine Palaces, Golden Towers, and Jade Chambers, the twelve layers of gates, purple portals, and jade enclosures, and all thirty-six thousand joints throughout the body can return to their source. When the spirit and Qi are abundant, this is called “the Dao in pure simplicity”: the ability to embody the Dao in its undivided simplicity. Such a person is called a Perfected One. They can travel through and ascend to the Shangqing immortal realm, entering and leaving its splendid palaces. Their vastness can encompass the shadowy depths of the eight directions, while their subtlety can enter the tiniest speck. When the Original Qi gathers, it forms the body; when it disperses, it becomes Qi. Thus the Celestial Pass turns through ten cycles, and the assembled Perfected Ones deliver souls from suffering. All Qi returns to its original source, and in the end all attain the immortal Way.

The immortal Way takes cherishing life as its essential principle and saves all beings universally. The scripture says that above, the Eight Gates are opened and the flying celestial Dharma wheel turns. Guilt and merit, prohibitions and precepts, and the karmic conditions of past lives are all included in the work of deliverance. All beings receive instruction and salvation; the souls of the dead are delivered, and their bodies are given new life. The records of those who receive new bodies are transmitted up to the heavens; above, each heaven has its own gateway to new life.

In the heavens are immeasurable hosts of great sages. They constantly consult the registers of life and death for those who seek immortality, and open the path to deliver the souls of the Nine Depths, enabling them to ascend through the gates of the Dharma wheel of the eight directions.

The foregoing is the main text of the scripture, spoken by the Celestial Worthy of Primordial Beginning.

The Inner Meaning says: What the immortal way cherishes is only long life. In the beginning, there were no limits on numbers: whenever someone appeared who ought to be saved, that person was saved. The Registers of Human Lives and Deaths speaks of opening the way for the souls of the dead in the nine springs of the netherworld, enabling them to enter the Gate of the Wheel of the Dharma in the Eight Directions—a gate symbolizing deliverance, rebirth, or advancement in accordance with the law. This is the main text of the scripture, spoken by the Celestial Worthy of Primordial Beginning.

The Inner Meaning also says: What the immortal way cherishes is only long life. The Treatise on Response and Retribution says that those who seek long life should strive to do what is righteous and firmly refuse to do what is unrighteous; accumulate merit and treat all beings kindly; be loyal to the state, filial toward their parents, and harmonious with their siblings and friends; rectify themselves and thereby influence others. Everyone respects a good person; the Way of Heaven protects them, blessings and emoluments follow, evil influences stay away, spirits watch over them, and their undertakings are more likely to succeed. Thus they may hope to become immortal. Those who seek to become celestial immortals should accumulate 1,300 good deeds; those who seek to become terrestrial immortals should accumulate 300. Do no evil at all, and practice good deeds widely.

Thus, a fortunate and virtuous person speaks, looks, and acts with goodness, accumulating three good deeds in a day. If they persist for three years, Heaven will surely bestow blessings. A cruel and wicked person speaks, looks, and acts with evil, accumulating three evil deeds in a day. If they persist for three years, Heaven will surely bring calamity. A person’s goodness and evil are both created within the heart. The heart’s activity is like a door opening and closing or a wheel turning: when a thought arises within, it accords with the workings of the Way of Heaven. From this comes the Gate of the Wheel of the Dharma in the Eight Directions, which encompasses the review of offenses and blessings, the rules of the precepts, and the circumstances that bring events about. All of this is recorded in detail in the Scripture of the Wheel of the Dharma.

Although this is a teaching of great compassion that transforms living beings and guides them toward deliverance, the blessings it brings differ in depth, and karmic consequences come in different degrees. These are said to be determined by one’s allotted fate from a previous life, and are within everyone’s hearing. Heaven grants each person the endowment and life corresponding to their good deeds. After death, souls enter different gates of rebirth according to their karmic consequences; the living, meanwhile, hold different ranks among the immortals.

The text also includes sections of the Songs of the Empty Cavern and the numinous writings of the Demon King; their literary expression takes the High Perfected—immortals of exalted rank—as its model.

The Inner Meaning says: Above the various heavens discussed earlier, each has a gate of life leading to the celestial realm. The Lord of the Dao goes on to speak of “Songs of the Empty Cavern.” There are two interpretations of “Empty Cavern”: one takes it as a general name for the Three Realms; the other understands it as the principles expounded in the Cavern Chapters. Taken together, the heavens lie within the Three Realms, and the celestial realm contains the Empty Cavern songs. These songs are recorded in the Three Caverns scriptures and registers. They are hymns composed by the Heavenly Perfected, containing subtle and wondrous principles that inspire later students. The flying songs and sounds composed by demon kings serve as warnings, and the principles they express also accord with the Way of the Heavenly Perfected.

What the Lord of the Dao explains here is the meaning of these songs; it is not part of the main text of the Lingbao scriptures. For that reason, it is not included among the “inner images,” but is presented only to clarify their meaning. The text above was narrated by the Jade Dawn Lord of the Dao.

First Song: The Flying Song of the Desire Realm

The Inner Meaning says: The demon kings of the Desire Realm composed this song. When ordinary people have purified the karma created by their speech and accumulated the merit of the Ten Good Deeds, they can be reborn in the six heavens of the Desire Realm.

The Great Dao of the human world is hidden, distant, and hard to grasp; the Way of the immortals is vast and profound, difficult to understand. The way of ghosts may seem pleasant, but it leads people toward death; the deviant path leads to ruin. The Way of Heaven cherishes life and hopes that people will live long; the way of ghosts prizes an end and hopes that people will die.

The Way of the immortals always tends toward good fortune, because it understands and follows enduring principles. The way of ghosts always tends toward misfortune, because reckless conduct brings calamity. In the lofty, clear, and numinous heavens, a sorrowful song resounds through the vast sky. It wishes only for the Way of the immortals to be fulfilled, and not for the human world to reach its end.

The Inner Meaning says: Those who appear openly in the world are the realized immortals and sages of exalted status; those who are subtle and difficult to perceive are the pure and numinous Jing, Qi, and Shen. Out of compassion for the people, they use all kinds of things to reveal the principles within them and awaken those intent on spiritual cultivation, making the principles of Heaven and Earth clear to all. They wish only for people to attain the immortal Dao; they do not wish for human life to come to an end.

A person of virtue in ancient times said: Birds sing in deep woods, and fish leap in green mountain streams; clouds unfurl, and waterfalls make a sound like sobbing. All these scenes offer clues to where one may apprehend the Great Dao. Seen this way, the myriad changing things of the world seem, without exception, to express compassion. Dongshan said, “Listening with the ears alone is ultimately not enough to understand; only when you hear sounds with your eyes can you truly comprehend.” The Zhuangzi says, “Do not listen with your ears; listen with your heart.”

Rushing water surges ceaselessly onward; a white horse flashes past an opening in the wall; the sun’s crow and the moon’s rabbit all reveal the foundations of Neidan (internal alchemy) cultivation. A snake shedding its skin and a cicada emerging from its shell reveal the principles of bodily transformation and liberation. The numinous turtle breathes in and out its vital energy; the dung beetle rolls a ball of dung. Zhuangzi watching fish by the Hao River, and Zhou Dunyi observing grass by his window, could both contemplate and grasp the principles, recognizing the Great Dao in what they saw before them. This is instruction without words, a teaching conveyed without sound.

In the Quanqu Fu of the Northern Capital, a realm of the underworld that oversees its affairs, throngs of ghosts gather. They seek only to diminish people’s years and cut short their lives.

Luofeng, the realm that governs punishments in the underworld, administers penalties for wrongdoing, records people’s faults, and reduces their lifespan. Once a person’s allotted years have been taken away, their lifespan comes to an end.

Jin’an comments: The Jing says that the lifespan a person receives at birth is called their “count.” This lifespan is entered in the registers of the various heavens. The Most High, a revered Daoist deity, commands the officials of the heavens and earth, the sun, moon, and stars, the Heavenly Perfected and Supreme Sages, generals and messengers, great spirits and youths, flying immortals of heaven and earth, the Four Offices of the Three Realms, and the officials of mountains, peaks, rivers, and waterways to maintain these registers, make their rounds of inspection, and verify the records. They report every three days, submit memorials every ten days, and compile summaries every hundred days. On important occasions such as the Three Primordial Festivals, the Eight Seasonal Festivals, the Five Laba Festivals, and the Three Assemblies, they also assess people’s merits and faults, without ever ceasing. Good deeds extend one’s lifespan; evil deeds diminish one’s allotted years. The records are sent to Luofeng, where not even the smallest detail is overlooked.

A person chants the Dongzhang, a Daoist liturgical hymn, to gather the power of Luofeng in the north; to bind and escort away demons and spirits, and to cut down the might of the Six Ghosts. The Qi of the heavens surges in abundance, and the Dao I practice grows ever more flourishing.

The Neiyi says: When external evils are swept away, the Qi of the heavens surges in abundance; when internal cultivation bears fruit, the Dao I practice grows ever more flourishing.

Second, the verses of the Demon King of the Realm of Form:

The Neiyi says: The Demon King of the Realm of Form chants this song. When ordinary people have purified their bodily actions and accumulated three hundred good deeds, they can ascend to the eighteen heavens of the Realm of Form.

The lofty, open heavens unfold layer upon layer, while luminous Qi extends in every direction. The heavens of pure conduct encircle the ten directions, and pure Qi pervades all around. The countless great spirits all emerge from my body. Those who attain the Dao are all recommended by the Demon King and become Perfected Ones. This reveals how those who study the Dao may be promoted or demoted, so that people know what they should guard against. If I recite the Dongzhang that I transmit ten thousand times, I can become an immortal.

The Neiyi says: “‘Dongzhang’ refers to the tortoise-mountain cinnabar-yellow, flying-mystery purple script. It is said that after the Perfected Yin attained the Dao, Lord Lao accompanied him westward to Haotai. They entered the Seven Treasures Garden and viewed the writing there. There are specific methods for cultivating these writings, fully recorded in the Lingbao scriptures and methods. When cultivation is complete, one can become a Lingbao Perfected One. Thus, ‘Dongzhang’ is not a song sung by demon kings.”

The scripture says that practicing ten thousand times makes one an immortal. “Ten thousand” is made up of many individual “ones”; it cannot be achieved in a day or two, but requires sustained practice over a long time. In the past, the Perfected Lord of the Register of Destinies said to Lord Xu of Leiping: “Learning the Dao is like digging a well. The deeper the well, the harder it is to carry away the earth you have dug out. If you cannot keep your resolve firm and your conduct upright, how will you reach the spring?” This is what it means to accumulate practice.

The Way of the immortals is centered on saving and transforming others; the way of ghosts, by contrast, binds them together.

The Way of cultivating immortality prizes long life and saving the world. Otherwise, when the body dies and its original Qi disperses, the soul and spirit will still face examination and punishment, and may even bring trouble upon their ancestors. How could one fail to be cautious?

Heaven and Earth are vast and remote, and foul Qi fills the expanse. Within the Three Realms are places of peace and joy; beyond the dusty world, one may endure forever. One is delivered oneself, and one’s form merges with nature. The joy of that time cannot be compared with the shallow blessings of the world. All of it comes through my grace.

Among all things in the world, nothing is greater than Heaven and Earth. Yet the space between them is filled with impure qi. The Great Void—the boundless, open expanse—may be vast and empty, but this does not prevent all kinds of things from crossing and moving within it. The Chan Master Dahui once asked, “What could there be in the Great Void that would obstruct it?” Though the Void is not obstructed by things, it can still contain the comings and goings of all things.

If people can make their nature as open as the Void, unconfined by external things and able to contain all things, they can free themselves from the entanglements of the Six Faculties (eyes, ears, nose, tongue, body, and mind) and the Six Dusts (forms, sounds, smells, tastes, tactile sensations, and mental objects), pass beyond the Three Realms of desire, form, and formlessness, and forget their long-accumulated habits entirely, no longer sinking into degradation. Then both body and spirit will ascend, entering the formless realm, where they can enjoy true happiness for a long time. This path of cultivation requires continuous practice until one’s merit is complete and one’s De is perfected; one must also receive the recommendation of the Demon King. Such a person attains the Dao through the power gained by practicing the scriptures and methods. But if one succeeds in cultivating the Elixir Way, there is no need to advance through the ranks step by step: one can ascend directly to the highest rank of immortals.

“Dragon Han” is the name of the first cosmic kalpa. At that time, the Great Dao was simple and unadulterated, manifesting only in a pure, unified state, free from admixture. Human nature was originally the same.

The Inner Meaning says: When people first receive their nature, they are like infants who have yet to understand anything. How could they distinguish between subtle and coarse? The nature inherent in people is clear and pure. Only when emotions and consciousness become confused and deluded does it become stained and bound by attachments. The Supreme One said, “I have a great affliction because I have this body.”

The Inner Meaning says: At the moment people receive their nature, they are like infants who have not yet learned to play. How could they distinguish what is pure and refined from what is coarse and mixed? The nature people originally possess is clear and tranquil. Only when emotions and awareness lose their way amid illusions does it become tainted by attachment. The Most High says, “I have my greatest affliction because I have this body. If I had no body, what affliction could I have?” Here, “having a body” means being subject to awareness and emotion; “having no body” means not being constrained by them. Awareness and emotion both arise from confusion about illusory appearances. Once we understand that illusions are illusory, attachment fades of its own accord. The Sutra of Perfect Enlightenment says, “Recognize the illusory, and you can leave illusion behind; leave illusion behind, and you can awaken.” There is no need to forcibly reject or eliminate anything. The mind and nature naturally return to tranquility, as though returning to the undivided beginning of the Dragon-Han era, a primordial age of cosmic calamity in Daoist tradition. The scripture says, “Gather the Qi and make the body and mind supple, so that you can be like an infant.” Having reached this state, why cling even to the idea of “truth”?

“‘My realm is hard to cross, so I compose a cavern text’: ‘My realm’ refers to the form realm, the world of visible forms in Daoist cosmology; ‘cavern text’ refers to this song. The passage says that the demon king hopes people will attain the Dao, and so composed a song to encourage them.

“‘With transformations and flight through the air, I test your body’: The demon king tests practitioners with marvelous phenomena such as transformations and flight through the air. Guan Yinzi says, ‘External things arrive one after another, while my mind has its limits.’ Thus, people’s innate knowing can be constrained by emotion, and their original nature and feelings can in turn be influenced by external things.

The Daoist figure Guan Yinzi said: External things are limitless, while the strength of the human heart is finite. Thus the kind heart within us is often constrained by emotions, and our original feelings are influenced by external things. The affairs of the world are tangled and numerous, and often obstruct the cultivation of the Dao. One should respond as circumstances change, but not let them linger in the heart.

External things, then, do not truly belong to me, yet I cannot help but respond to them. Nor am I a fixed and unchanging “self,” yet I must still care for myself. Though I respond to external things, I do not become attached to them in my heart; though I care for myself, I do not cling to an abiding, substantial self.

People living in the world inevitably need food and clothing. But food and clothing are only the boat that carries us through worldly life; once we reach the other shore, we no longer need them. All things follow a set course, yet people continue their separate labors through their brief lives. Fame and status come with circumstances and affinity. If a prominent position happens to come one’s way, there is no need to pursue it deliberately; simply follow the conditions of the world.

If you become absorbed in sights and sounds, recklessly deplete your spirit, go against the natural principles of nature and life, and create karmic causes that lead to the cycle of birth and death, your mind will chase after external things and change without end, while your consciousness drifts unsteadily. You will cling to reality in a realm that is empty by nature, and to permanence amid things that are constantly changing. The scripture says: “If your ears and eyes covet sounds and sights, they will leave you with faults; the fragrances and flavors sought by your nose and mouth will also become burdens. The body is the root of all affliction: pain and itch, cold and heat, can all bring suffering. The mind, too, becomes a burden to the body, bringing sorrow and distress. If you do not quickly cast off these burdens, your life will not endure. A noble person sees a sign and acts at once, not waiting until the day is over. Why wait to find out by trying it for yourself?”

“Success and failure, idleness and retreat, measure out sorrow, poison, worry, and distress. If you do not swiftly cast them off, your life will not be prolonged. A noble person sees the first sign and acts, not waiting until the day is over. Why wait to put it to the test?” This means that success and failure, idleness and retreat, along with sorrow, worry, and all the emotions that poison body and mind, will keep life from being prolonged if they are not removed in time. A noble person acts as soon as they see the first sign, without delay. Why insist on experiencing it personally before believing?

“Amid success and failure, idleness and retreat, how many can pass beyond them? I laugh at you for failing to pass beyond them, and so I sing this song.” This means: Among those caught up in success and failure, idleness and retreat, how many can free themselves? It is laughable that you cannot break free, so I have made this song to admonish you.

The Inner Meaning explains: Of the four words “success, failure, idleness, and retreat,” only “success” is beneficial; the other three bring harm. If you do not keep liberation from the cycle of birth and death in mind, your faith in the Dao will not be firm: you will inevitably advance a little, then fall back much further. The scripture therefore cites an old saying: “When people undertake things, they often fail just as they are about to succeed. If they can persevere to the end, remaining as cautious as they were at the beginning, nothing will fail.” This means that few people are able to persevere to the end.

The third Demon King of the Formless Realm sang:

The Inner Meaning explains: The Demon King of the Formless Realm sings a song. When ordinary people’s karmic activity of the mind is pure and complete, and they have accumulated six hundred good deeds, they can be reborn in the four heavens of the Formless Realm.

Above the Three Realms lies the distant and sublime Great Luo Heaven, the highest celestial realm in Daoism.

Above the Three Realms lie the Four Heavens of the Seed People; above them lies the Great Luo Heaven.

The Great Luo Heaven has no visible foundation. Layer upon layer of clouds rise high into the sky.

There stands Mount Yujing, which arose without anything to support it, suspended in empty space. On the mountain are nine tiers of cloud towers, soaring into the clouds.

Only the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) dwells in this place, which endures through the cycles of tribulation. He governs our world and rules Xuandu, the celestial capital in Daoist teachings.

Beyond our world, one may enter Yuxu, the Daoist realm of emptiness and tranquility at Yujing.

The Inner Meaning says: “‘Our world’ is the Formless Realm; ‘Yuxu’ is the empty Yujing. Only when practitioners pass beyond the Formless Realm and enter the Daoist realm of Yujing’s emptiness, above the Four Heavens of the Seed People, will they no longer fall back. Until they pass beyond this realm, they remain bound by transmigration: the root of birth and death has not yet been severed, and the Qi of Yin-Yang remains. They are therefore still subject to fate, rising or falling and turning endlessly through the cycle. Only attaining the Dao can bring it to an end.”

I dwell above the heavens and command the multitude of demons. In empty space, all things transform, while turbid Qi mingles in confusion. Few can preserve their true nature; many are deluded by illusions.

The Inner Meaning says: “‘Preserving the true’ means holding fast to the constant Dao without change; ‘delusion’ means becoming absorbed in illusions and easily swayed. For example, the fragrance of orchids and musk is seen by the discerning as a defiling lure into indulgence. Amid disputes over right and wrong, the discerning see only the turmoil of sin and merit. To the discerning, beautiful adornment is like a poisonous flower. Yet worldly people take pleasure in pursuing these things; that is why the deluded are many.”

The Immortal Way is difficult to uphold, while the ghostly way easily leads people astray.

The Immortal Way, the way of cultivating immortality, values quietude, simplicity, and following nature. Though it sets out precepts, few people can truly keep to them. To the clear-sighted, a beauty adorned with cosmetics is like a flower laced with poison: alluring in appearance, harmful in reality. Yet most people in the world are drawn to such things, and many are led astray.

The Immortal Way is difficult to uphold, while the Ghostly Way readily leads people into error.

The Immortal Way values quietude and Wuwei (non-action). Though it sets out precepts, few people can keep them with resolve. People in the world chase unrestrained pleasure; no one needs to urge them on, for they naturally become absorbed in it.

The human way—the way of conducting oneself and dealing with others—depends on one’s own heart. One truly cannot blame anyone else.

The teachings of the three traditions—Confucianism, Daoism, and Buddhism—all unfold from inward reflection and cultivation. Confucianism speaks of “preserving the heart,” Daoism of “cultivating the heart,” and Buddhism of “illuminating the heart.” There are also expressions such as rectifying, cleansing, emptying, quieting, stilling, and subduing the heart. All call on people to cultivate the heart well and restore their innate goodness. For this reason, the Confucian aims of cultivating oneself, ordering the family, governing the state, and bringing peace to the world all begin with rectifying the heart. When one extends this practice from oneself to others, one can handle affairs with ease. How could these principles be separate from the heart?

The Book of Documents says: “The human heart is precarious; the Dao-heart is subtle. Be discerning and single-minded, and hold firmly to the Mean.” This means that the heart driven by human desires easily goes astray, while the Dao-heart is subtle and hard to perceive. Only through focused sincerity can one truly grasp the Way of balance and uprightness. “Extending knowledge” and “investigating things”—that is, examining things and expanding understanding—must also begin with rectifying the heart.

Daoism says: “I was born from emptiness and placed within nothingness; what gives me life is spirit, what destroys me is the heart.” This means that human beings arise from emptiness and nothingness, and that spirit is what fills life with vitality. Conversely, thoughts that have gone astray can also damage life. It is also said that living beings bear the burden of all manner of harmful karma because their own hearts are deluded by false thoughts and confused perceptions, and they do not understand the principle of Wuwei (non-action). The root of every transgression lies in what the heart creates. Heavenly bliss arises from the heart, and so too does descent into the Three Realms—the desire realm, the form realm, and the formless realm.

Buddhism says that to understand the state of all Buddhas of the past, present, and future, one should contemplate the nature of the Dharma-realm—the totality of all things and their existence: everything is created by the heart. It is also said that the many paths of practice ultimately return to the heart within, and that immeasurable wondrous virtues are all rooted in the heart. The three trainings of precepts, concentration, and wisdom, as well as spiritual powers and transformations, are already complete within one’s own heart; they do not lie outside it. The Chan master Mazu’s saying, “The very heart is Buddha,” expresses this principle.

The Scripture of Perfect Enlightenment says that all living beings inherently possess pure awakened nature. Pei Xiu says that the heart is what is truly pure, clear, subtle, empty, open, and self-sustaining. To turn away from it is to be an ordinary person; to accord with it is to be a sage. From losing sight of it, birth and death begin; through awakening to it, the cycle of rebirth comes to an end.

Yang Guishan says that the guiding purpose of the entire Mencius is to rectify the human heart, teaching people to preserve and nurture their original heart and nature, and to gather back the heart that has become unrestrained and scattered. The world’s affairs change in countless ways, but their source is the heart. If people can rectify their hearts, there is no matter they cannot handle. Shao Kangjie says that Heaven and Earth divide into the myriad things within the Taiji (Supreme Ultimate), while human beings establish the principles of their undertakings within the heart. He also says that the human body comes into being after Heaven and Earth, yet the heart seems to exist before them; Heaven and Earth, too, appear through my heart, and there is little more to say beyond that. From this, it is clear that everything indeed depends on the heart.

The key to cultivating the heart lies in “being watchful when alone”: do not look at, listen to, speak, or do what is contrary to ritual propriety. Keep alluring objects of desire from entering the eyes, so that the heart remains undisturbed. Nurture the spirit quietly and single-mindedly, without allowing stray thoughts to arise. Hold fast to purity and truth, so that the spirit is calm and the Qi (vital energy) is clear. Let the heart be like cold ashes, unmoved by external things, and the body like a withered tree, settled and still. When outer sights and sounds do not intrude upon the heart, the inner state naturally gathers and becomes calm. Do not chase after external things or let them cling to you, and scattered thoughts will gradually clear. Guard the original Qi, soften body and mind, and return to one’s nature, simple and unspoiled like an infant. To act in the opposite way is only to endure the hardship of cultivation in vain.

The way of the immortals rests on truth and simplicity: preserve one’s original purity, follow nature, and return to the primordial Dao (the Way), and one can endure forever. Ordinary people, by contrast, prize outward splendor. Like feasting at an abundant sacrificial banquet or climbing a terrace in spring to admire the scenery, they become absorbed in the pleasures before them. If you do not love the way of the immortals, how can you transcend the Three Realms (the Realm of Desire, the Realm of Form, and the Formless Realm)? If you wish to wander through the Five Paths (the five destinations of rebirth), what can I do?

The Inner Meaning explains: “‘Not loving the way of the immortals’ means valuing worldly glory and pleasure. Because people cling to earthly joys, they do not understand the suffering of rebirth.” The Scripture of the Primordial Origin says that when the mind remains fixated and does not turn back, unable to return to the Great Dao, it enters the Five Paths without end. These paths are: consciousness ascending to heaven and becoming a celestial being; entering a human body of flesh and bone and becoming human; entering the body of a bird or beast and becoming an animal; entering the realm of the pitu (hungry ghosts) and becoming a hungry ghost; or entering the niraya (hell), where one suffers punishment. Alas, the Great Sage, moved by compassion, repeatedly and earnestly admonishes people: if they can understand that worldly pleasures are not true happiness, and recognize that transcending the Three Realms is true happiness, surely they will no longer bear to wander through the Five Paths in rebirth. The passage above is the main text, narrated by the Dao Lord.

Above the Three Realms, amid the open sky, the sound chanted by the Demon King accords with the Dongzhang (chapters of Daoist scripture). Reciting it a hundred times is called passing through the Southern Palace; reciting it a thousand times, the Demon King will escort and welcome you; reciting it ten thousand times, one’s Dao practice is complete, and one can ascend through the vast sky, transcend the Three Realms, and take one’s place among the Immortal Lords. On hearing this wondrous sound, even the Demon King will honor its form.

The “numinous sound” mentioned here refers to the Lingbao foundational text. The Inner Meaning says that the Dao Lord praises the chapters chanted by the Demon King: if reciting them can already enable one to attain the Dao and become a perfected being, how much more so the Lingbao foundational text?

The Inner Meaning also says: only when one’s mind accords with the scripture and one’s conduct conforms to it, when one devotes oneself to doing good and cuts off distracting thoughts, does one’s recitation truly accord with the scripture’s intent.

The earth deities are commanded to protect and escort the cultivator, freeing them from the five sufferings and eight calamities represented by the Earth Gate. Their seven generations of ancestors may also ascend and be forever released from the jurisdiction of the ghost officials. The cultivator’s spirit and soul rise to Zhu Ling, the place in Daoism where souls are refined, and are reborn through that refinement. This command was issued by the Celestial Worthy of Primordial Beginning and recorded by the Dao Lord.

The Inner Meaning explains: “Command and decree” here refers to an order issued by the Celestial Worthy of Primordial Beginning. It also symbolizes the primordial Qi of Primordial Beginning—the source energy of all things in heaven and earth—transforming and giving rise to the myriad things. “Earth” refers to soil, and “deity” to a spirit; together they serve as a metaphor for primordial Qi transforming the nature of true Earth and thereby giving birth to divine beings. “Attending and guarding” means cultivating upright Qi, maintaining fullness, and preserving stillness and oneness. “Sending and welcoming” refers to the Qi of Kan Water flowing to the Wu position and the Qi of Li Fire returning to the Ji position. All these images symbolize the completion of cultivation and the refinement of the internal Golden Elixir. The Awakening to Reality says: “Take the solid substance from the center of the second position, and transform the Yin Qi within the abdomen of the Li Palace. It thereby changes into the firm, vigorous body of the Qian Trigram; hidden or soaring, it can move freely as the heart desires.”

Thus, when Yang Qi becomes wholly pure and complete and Yin Qi gradually disappears, one transcends the constraints of the Five Phases and escapes the transformations of the Eight Trigrams. Hence the phrase “lifted out of the Earth Gate’s five sufferings and eight calamities.” Yin Qi is cut off at the Kun Gate, the portal symbolizing Yin Qi; hence “the seven ancestors ascend, forever released from the ghost officials.” The Yang spirit, the divine presence gathered through cultivation, collects in the Li Palace, the position symbolizing heart fire; hence “the soul crosses to Zhu Ling and, refined, is reborn.” This is the shedding of the mortal body and transformation of the spirit into an immortal who enjoys long life.

This is what is meant by “boundless”: from heaven and earth down to the tiniest insects, all possess this Dao, and none is lacking in it. The Dao grants nothing extra because a person is noble, nor does it withhold anything because a person is lowly. The teaching is treated as secret transmission for fear that people might treat it lightly or profane it. Those who honor and practice it may receive boundless blessings; those who fail to act with care will find that the unseen laws keep their record, and calamity may extend to their seven generations of ancestors.

The Dao says: The two chapters above are secret transmissions from the Lords of Heaven and the Supreme Spirit Demon King. They are words of the Great Brahma—the highest sacred language between Heaven and Earth—not ordinary speech used in the world. Their wording does not seek ornate rhyme, and their music is not deliberately embellished with graceful flourishes. Those who put their principles into practice can obtain immeasurable blessings. If anyone refuses to follow them, the laws of the unseen realm will record it.

The Dao says: The two chapters above are secret transmissions from the Lords of Heaven and the Supreme Spirit Demon King. They are words of the Great Brahma, not ordinary speech used in the world. Their wording does not seek ornate rhyme, and their music is not deliberately embellished with graceful flourishes. For this reason, they are called mysterious and difficult to understand, and are not easily explored.

The Explanation of the Inner Meaning says: These two chapters are the Hunyuan Red Text and the Prime Cavern Jade Calendar. The former elucidates the Dao before the formation of Heaven and Earth; the latter elucidates the principles that came afterward. The secret transmissions and words of the Great Brahma are as mysterious and profound as the way of the elixirs; their principles are likewise profound. They do not belong to the ordinary language of the world and are difficult to explore. Without guidance passed down from a teacher, how could one readily understand them?

Heaven keeps this scripture treasured in secret, concealed in the Upper Palace of Purple Tenuity in the Mysterious Capital. According to the Mysterious Regulations—the precepts and rules governing transmission in the celestial realm—it is transmitted only once every forty thousand kalpas. If someone who has attained the Dao comes bearing gold and jewels, makes a sincere vow, and swears an oath before the Ten Heavens in accordance with the ancient custom, only then is the scripture transmitted to them.

Ten thousand kalpas seem like only last night, and a thousand years like this morning. So a transmission once every forty thousand kalpas is not especially far off. This means that in the celestial realm, one who has attained the Dao may indeed come bearing gold and jewels to seek the teaching sincerely, swear an oath before the Ten Heavens according to the ancient custom, and then receive this scripture.

Ten thousand kalpas seem like only last night, and a thousand years like this morning. So a transmission once every forty thousand kalpas is not especially far off. This refers to a rule that arose naturally in the celestial realm, not to the intervals observed when scriptures are transmitted in the human world.

The Explanation of the Inner Meaning says: This scripture and the Dao it contains are treasured secrets of Heaven, and their transmission is governed by established rules. How could they be treated lightly?

The Dao says: The movements and transformations of Heaven and Earth, too, will one day decline and come to an end.

“Decline” refers to the calamities of Yang Nine and Hundred Six, cycles of disaster in Daoist calendrical reckoning. “End” refers to the dissolution of the Three Realms: the Desire Realm, the Form Realm, and the Formless Realm.

The sun, moon, and five planets, too, wax and wane. Even the most holy and perfected beings may face adversity and hardship; those whose cultivation and learning are still shallow may suffer illness and injury.

If Heaven and Earth and even the sages face adversity, how could those whose cultivation and learning are still shallow be free from illness and injury? Should such circumstances arise, accept them calmly and do not harbor resentment.

If such a disaster occurs, all living beings of the same kind should bear it together. Everyone should therefore unite in fasting, offer incense at six intervals throughout the day, and recite the scripture ten times. Blessings and virtue will then descend, dispelling every kind of calamity. The Scripture on Saving All Beings Without Measure (Wuliang Duren Jing) can universally deliver countless beings.

The Inner Meaning says: When a person meets the decree of Heaven, even if misfortune befalls them, they should accept it calmly and harbor no resentment.

The Inner Meaning explains: Human beings, Heaven and Earth, and all things arise from the same Qi (the fundamental breath that forms all things). Thus the Most High (a Daoist honorific for the supreme divine) tells the four assemblies (Daoist practitioners and followers): Whenever disaster strikes, everyone should join in fasting, offering incense, and reciting scripture. This is meant to help all people see one another as a single whole. How can people draw a boundary between themselves and others in their hearts and keep apart? Zengzi said that Confucius’ teaching comes down to loyalty and reciprocity: to devote oneself fully to doing what is right is loyalty; to extend consideration for oneself to others is reciprocity. If I hope to live in peace, do others not hope for peace as well? So, if you wish to establish yourself, help others establish themselves; if you wish to make progress, help others make progress. Practice not killing, envying, engaging in illicit sex, stealing, coveting, or hating. Speak without empty flourish, and let no malicious words pass your lips. In this way, you can achieve equal compassion and love, treating even those of different bloodlines as one family.

The scripture says that anyone who wishes to become an earthly immortal (one who attains the Dao while dwelling among people) should accumulate three hundred good deeds; anyone who wishes to become a celestial immortal (an immortal ranked among the heavens) should accumulate one thousand three hundred. This is not difficult. If one puts these teachings into practice, the result is more than becoming an immortal: one also realizes the Way of Great Peace.

The scripture also says: Some people have practiced the Dao only briefly and have made little progress; their merits in the registers of immortals are not yet complete, but their allotted lifespan has come to its end, and they are about to pass away (their bodily form dies and they enter another stage). At this time, a realized Daoist companion should offer incense on their behalf and recite the scripture ten times, then perform the prescribed rites to deliver their remains. Their soul and spirit can then ascend directly to the Southern Palace (one of the abodes of immortals). Their achievements in practice during life will be reckoned, and after the corresponding number of days they will regain life. Freed from the suffering of repeated rebirth, they will ultimately attain immortality.

When Dao practitioners have not yet reached a certain level of attainment, they cannot escape the appointed time of death. After a cultivator leaves this body, they appear to have died, yet their feet do not turn blue, their skin does not wrinkle, and the light does not leave their eyes. Their limbs can still be moved by others. After the rite of corpse transcendence is performed according to the liturgy—a ritual that helps the deceased undergo refinement and leave behind their physical form—their spirit and soul are refined in the Yin realm. Depending on the depth of their cultivation and the years they must undergo, when the appointed period ends, their spirit and soul return to their original body, bringing it back to life. Though the body appears to have been dead for many years, to the spirit and soul it seems that only a short while has passed. From then on, they can become an immortal. This, too, is the Way of corpse liberation: attaining immortality by leaving the physical body behind.

The Daoist scriptures say: when the cycles of Heaven and Earth are nearing their end, one should perform purification rites, offer incense, and recite scriptures. One should do the same when the stars move irregularly and the Sun and Moon fall out of order, and when the seasons become disordered and Yin-Yang falls out of balance.

These three kinds of events are fated outcomes of the workings of Heaven and Earth that cannot be escaped. Human effort can help support their transformation, but human effort alone cannot bring it to completion. In the end, the Dao must bring it to fruition.

When a ruler faces calamity and war breaks out, one should also perform purification rites, offer incense, and recite scriptures. The same applies when epidemics spread and people suffer illness and death, and when a teacher, elder, or friend dies.

In these three kinds of situations, Heaven cannot manifest its wondrous workings by itself; human beings must help bring them about. Yet human effort, too, cannot reach its utmost. The Dao must still bring them to fruition.

The merit of purification and scripture recitation is immense: above, it can dispel disasters in Heaven and protect the ruler; below, it can ward off harm and save the people. Both the living and the dead can benefit, and the resulting blessings and merit are beyond measure. This is why they are called “immeasurable”: they can save all beings throughout Heaven and the human realm.

The Inner Meaning says: Human beings take their bodily form after the pattern of the celestial bodies and live amid the transformations of Yin and Yang. They have not escaped the laws governing the movement of Heaven and Earth, and so cannot avoid encountering hardship and adversity. The changes of nature unfold unseen, while cold and heat quietly take turns. If we do not care for body and mind in keeping with the seasons, how could we avoid illness when pestilential Qi suddenly strikes?

In the human body and mind, what is called “the end of Heaven and Earth’s cycle” is like the exhaustion of one’s allotment of Qi and destiny. The stars moving out of order, or the sun and moon seeming to lose their light, can be compared to Shen and Qi becoming turbid and disordered, leaving the mind unsettled and the eyes dizzy, with the heart palpitating. The seasons falling out of order and Yin and Yang becoming unbalanced are like dryness, dampness, cold, and warmth losing their proper measure, and the two Qi of Yin and Yang no longer moving in harmony.

Practicing purification, burning incense, and reciting scriptures means stilling the mind, regulating and refining the breath, nourishing the spirit, and protecting one’s true nature. This can help people escape danger, quell calamities, and ease illness. When a country suffers disaster, wars break out, or epidemics spread, leaving people dead and wounded and friends and family bereaved, one should act with loyal resolve and a compassionate, sympathetic heart. By warding off disaster and praying for blessings, dispelling calamity, and delivering the dead, one can help others, cultivate good results, and accumulate hidden merit. This is why the merit of purification, abstinence, and scripture recitation is so great.

“Purification” means purifying one’s own heart. Yan Hui abstained from wine and meat to observe purification before making offerings, but Confucius considered this not yet to be “purification of the heart.” Purification of the heart means making the mind empty and still. The Record of Calculations in the Daoist Canon says that ten days of pure purification can add twelve years to one’s allotted lifespan, while one day can add one hundred days. The pure purification described here is purification of the heart.

As for the precepts, the Lord Lao said: Those who study the Great Dao but do not uphold its essential precepts will likely fail, whether they merely recite scriptures and incantations, wear talismans and pray to the gods, refine and take elixirs, withdraw into the mountains, or seek to become immortals. Only by keeping the precepts complete within and acting with humility and restraint outwardly can they hope to attain the state of the perfected immortals. Cultivation itself is not difficult; what is difficult is upholding the precepts. If you can keep them fully and remain mindful at all times of living beings in the ten directions, the Highest One will protect you as you ascend to immortality. Once you have kept the precepts completely, recite the precious scriptures, wear the great talismans, and act according to the rites. If you still cannot become immortal, then there is no way in the world to escape death. What grieves me is how hard it is to find people in the world who truly practice in this way. To possess scriptures but not uphold the precepts is like trying to cross the sea without oars, or having a mouth without a tongue: how could one save oneself or others? The essentials of the Great Dao lie in practicing according to the true teachings and accumulating enough good deeds; only then can one enter the realm of the Great Dao. Without this, one merely struggles in vain through the dusty world, gaining nothing in the way of prolonging or cultivating life.

The precepts comprise many different sets. Here are a few by name: the Lord Lao’s Five Precepts; the One Hundred and Eighty Precepts transmitted to Perfected Yin; the Seventy-Two Precepts transmitted to Perfected Gan, the Celestial Master; the Twenty-Four Precepts of Highest Clarity; the Twelve Precepts for practicing purification and following the Way; the Ten Precepts for cultivating perfection; the Wondrous Precepts of the Nine Perfected Ones; the Nine Lingbao Precepts; and the Five Zhengyi Precepts. Other precepts are recorded in scriptures and repentance texts and cannot all be listed here. These precepts serve to examine the heart, restrain oneself, and prevent evil and wrongdoing. In brief, they call for pure thoughts and constant reverence.

The greatest danger to guard against is sexual desire, followed by killing. One should also give up any other conduct that obstructs cultivation of the Way or violates reason. A scripture says: “Keep diminishing private desires until you reach Wuwei (non-action).” All who observe the precepts should study and practice them carefully. Any precept one does not understand, forgets or neglects, any mistaken practice, or any knowing violation brings fault and counts as breaking the precepts. One should repent and acknowledge the wrongdoing.

The Queen Mother of the West said: Those who love the Great Dao and seek to become immortals should set their hearts on it single-mindedly, purify themselves, examine their conduct, and review their faults; in this way, many transgressions can be erased. They should restrain themselves, correct their errors and turn toward good, revere the true gods, preserve their true nature, and remain steadfast in unity. Practicing in this way for a month can erase still more transgressions. Thus faults can be transformed and cultivation brought to completion. One can aid the people and benefit the state, and bring blessings to the whole world. Yin and Yang will thereby become harmonious and tranquil, the ghosts and spirits will not be disturbed, living beings will follow their nature, and the myriad things will escape harm. Since this is how the outer world responds, we can infer the changes that take place within the body and mind. Can this not dispel heavenly disasters above and protect the ruler, ward off calamities and malign influences below and save the people, so that both the living and the dead receive its benefits? Such blessings and merit are beyond measure.

The Wondrous Scripture of Primordial Beginning, Infinite Deliverance, and the Highest Rank responds outwardly to Heaven and Earth, and its inner principles can be understood from this as well. It can dispel natural disasters, protect the emperor, eliminate poisons and harms, and save the people. It also provides a basis for people’s life and death, and its blessings are immeasurable.

Inner Meaning of the Wondrous Scripture of Primordial Beginning, Infinite Deliverance, and the Highest Rank, Volume Five

Composed by Xiao Yingsou, Master Guanfù

The Dao says: Whenever someone upholds this scripture and wishes to put merit into practice for Heaven and Earth, the emperor, and the people, they should, when disaster strikes, resolve to establish a fast—seeking blessings and averting calamity through fasting, offerings, and other observances—then burn incense and recite the scripture ten times. The heavenly hosts will record their name, and the gods will protect them. They will be specially recognized as a person of the Dao and may ultimately become an official of the Sage Sovereign in the Golden Palace, the celestial emperor’s court.

The Inner Meaning says: The preceding passage explains that when the workings of Heaven and Earth enter a time of obstruction and decline, the Sun, Moon, and five planets undergo changes of waning and waxing; when the most perfected sages encounter hardship, and later students suffer illness and injury, they should all establish a fast and recite the scripture. It also says that fasting and reciting the scripture can dispel natural disasters, protect the emperor, eliminate poisons and harms, and save the people. The heavenly hosts record the names of all who put these merits into practice, and the gods protect them, making them officials of the Sage Sovereign’s Golden Palace. In the end, all this merit returns to oneself.

That is why the elders said that the word “goodness” is most able to bring every kind of cultivation to completion. If people form good intentions, Heaven will hear them. Their sound rings out like firecrackers, and all the highest perfected ones and sages will protect them, because their intentions accord with theirs. The scripture says, “When you help others, you yourself become richer; when you give to others, you yourself become more abundant.” Consider the purpose of this scripture: could it really be deceiving people?

The heavenly hosts record people’s merits and faults, omitting nothing, however small. Even the demons of Heaven will recommend you, enabling you to attain the Dao. This is a principle that must be fully understood.

An old commentary says: When one cultivates this Dao and accumulates deep merit, the heavenly hosts record one’s good deeds, and the demons recommend one. In this way, one can naturally grasp the mysterious principle, realize the true Dao, and understand the meaning of the scripture.

Among the heavenly hosts, the secret words transmitted by Great Brahma possess limitless sounds…

“Great Brahmā” refers to the Qi of the Primordial Great Brahmā, the source energy at the beginning of the cosmos. As this Qi divides, combines, and transforms, it gives rise to sound. “Brahmā” means “vast” or “pervasive,” indicating that this sound is everywhere, extending throughout Heaven and Earth in all directions. “Hidden words” are secret expressions concealed in the celestial realm, beyond the understanding of ordinary people. “Boundless sounds” means that living beings of different kinds and in different regions can all hear their wondrous meaning, which has no end.

These writings contain 256 characters, arranged across the Thirty-Two Heavens, eight characters in each Heaven. They are also inscribed on the palaces and towers of Xuandu and the various Heavens. Those who cultivate and make use of these characters will, according to their respective methods of practice, ride the Qi to the corresponding destination. Here, “taking in the characters” means cultivating and using the numinous characters in the scripture, not swallowing them in the ordinary sense.

The Inner Sound Scripture records that when the Celestial Worthy of Primordial Beginning was seated at Bailingshe in the Red Brightness world, dense clouds and mist filled the sky, leaving it dark for three days and nights. The Five Elders came forward and reported to the Celestial Worthy: “As we attend you today while you expound the Dao, we have witnessed something unprecedented. Whenever you proclaim the teachings, rivers and seas grow calm, and the clouds and mist among the mountains disperse. But now the daylight has grown dim, and the celestial beings and living creatures are all alarmed. We do not know the reason.”

The Celestial Worthy replied: “Today the various Heavens are displaying auspicious signs, and numinous responses are arising of their own accord. The jade characters shine brilliantly and have obscured the light of Heaven.” He then asked everyone present to close their eyes and listen in silence. Before long, the sky suddenly cleared and the darkness lifted. Five-colored radiance shone through the ten directions. Suddenly, a numinous book appeared in the air. Its characters were a zhang tall, its patterned strokes brilliantly luminous, and rays of light streamed from its eight corners, shining so brightly that no one could look directly at it.

The Celestial Worthy told them: “This is the Numinous Book of the Eight Assemblies. Its characters have no fixed form, and their meanings are profound and intricate, difficult to investigate fully. An annotation may be made for it.” At his command, the Celestial Perfected Sovereign made an annotation explaining the sounds and meanings of the numinous book. He then entrusted it to the Dao Lord and instructed him to transmit it to those in the various Heavens who were destined to attain the Dao, become perfected, and be listed in the registers of immortals.

“By command of the Celestial Worthy of Primordial Beginning, the Celestial Perfected Sovereign annotated the sounds of the Numinous Book and entrusted it to the Dao Lord, who was to teach it to those in the various Heavens destined to attain the Dao, become perfected, and be named among the immortals.” This restates that the Celestial Perfected Sovereign was commanded to annotate the numinous book and entrust it to the Dao Lord for transmission.

The Middle Section of the Numinous Book of Primordial Beginning was composed by the Dao Lord.

The Inner Meaning states: The white characters marked on the numinous text indicate the Qi of the hexagrams, their ritual forms, the seasonal markers, and the times of day. The perfected beings of antiquity held that this numinous text corresponds to the sixty-four hexagrams of the Zhouyi. This scripture appeared before Heaven and Earth took shape, and before the hexagram images arose. The Queen Mother of the West used nine days to guide the manifestation of the Qian and Kun hexagrams, and so Qian and Kun came first. Then came Zhun and Meng, and finally Jiji and Weiji, together outlining the principles of creation’s workings.

Below, the text lists the sixty cyclical pairings of the Heavenly Stems and Earthly Branches, showing the pattern by which the cycles of Qi begin, reach their end, and turn back again. It then lists the twelve hexagrams matched to the months and seasonal markers, to show Yin-Yang waxing and waning and the alternation of cold and heat through the year. The phases of the moon—new moon, full moon, and its waxing and waning—illustrate the changes within a month. The twelve double-hours are also marked, corresponding to the advance and retreat of the fire times and water tallies over the course of a day. “Fire times” and “water tallies” are terms from internal cultivation, referring to how one attunes to changes in the breath and the advance and retreat of Yin-Yang.

The changes associated with the year’s seasonal markers can be condensed into a single month; by matching the twelve hexagrams to the twelve double-hours, the changes of a month are further condensed into a single day. One double-hour is equivalent to two and a half days. Thus, the upper and lower sets of hexagrams serve different purposes, and the sixty cyclical pairings and the seasonal markers and times each carry different emphases. In general, the hexagrams and cyclical pairings above are the “warp,” while the seasonal markers and times below are the “weft.” Those who aspire to this teaching need only observe movement and stillness, rising and falling, waxing and waning, and fullness and decline; they will naturally grasp its meaning without clinging to words. Its profound and subtle principles are all contained here.

The editor’s notes also follow the explanations of the inner sounds by the Celestial Perfected Sovereign of Primordial Truth. At times, they remove elaborate material and preserve the essentials; at others, they add words to clarify the text, so that everyone may understand its meaning.

“Danlou Acang, Yudingchou.”

An old commentary says: “Dan” means open and expansive; “lou” refers to the long tower beneath Mount Jade Capital.

“Dan” describes a flat, open expanse stretching far into the distance without limit. “Lou” is a long tower beneath Mount Yujing, with the Xuandu Palace resting above it. “A” is a deity in the Xuandu Palace named Ana, who oversees the watch from the upper tower and presides over the Great Brahma Qi—the primordial Qi of serene grandeur pervading the cosmos. When one cycle of Qi’s movement gives way to another, Ana beats the Loudu Drum to summon all the perfected ones to pay audience to the Celestial Worthy of the Primordial Beginning. By custom, the drum is struck three times each day. “Cang” is the name of a terrace where the Thearch rests and wanders; it suggests lush greenery, abundance, and splendid beauty.

“Wuhe Guanyin” corresponds to the spring equinox in the year of the Earth Tiger and the Great Strength hexagram, at the hour of the Rabbit, around five to seven in the morning.

An old commentary says: “Wu” means the Great Nonbeing, the fundamental realm without form or image; the perfected sages arise naturally from within it. “He” is the gateway through which the sun and moon come and go. “Guan” means awareness and is also the taboo name of the Thearch in Heaven. “Yin” refers to the sounds of these eight characters. When they are chanted, perfected beings ride golden wheels to open a path through the netherworld, while jade maidens raise splendid banners and part the darkness. The Lord of Awareness governs the registers of the long night. This opens passage through the nether regions in all four directions, rescues the dead from the courts of the Nine Hells, brings seven generations of ancestors back into the light, and even revives their withered remains. These eight characters are the inner sounds of the Yellow Zengtian—the sacred sounds transmitted in the heavens.

“Xuyan Mingshou” corresponds to the year of the Earth Hare.

An old commentary says: “Xuyan” is the name of a palace complex in the northwest of Yuwan Heaven. When the cycles of the great kalpa turn, the gates of Xuyan Palace open, and the jade perfected ones and exalted sages descend through them. “Mingshou” is an official in the capital of the Celestial Worthy of the Primordial Beginning. When the Celestial Worthy opens a new era of cosmic cycles, the capital official guides the way and sets the Brahma rites in motion—the ceremonies and workings of the heavenly realm—whereupon the various Qi quickly become clear and bright.

“Falan Liko Tan” corresponds to the year of the Metal Dragon.

An old commentary says: “Wheel of Dharma” is the place where sins and merits are recorded. “Lan” means awakening; it is the title of an Emperor Lord in Heaven, who oversees the deliverance of souls and their rebirth. “Pu” refers to Bodhi, who holds authority over the nine-colored banners; “Tan” refers to Tanyi, who carries the banners of the Ten Severances. They are also Perfected Beings of the Upper Origin. If people can recite the Dongzhang regularly, the Wheel of Dharma will convey their registers to the Director of Destiny. Lan Jue will deliver their souls and bring them to rebirth. Bodhi will wave the nine-colored banners to set them in motion, while Tanyi will wave the banners of the Ten Severances to prolong people’s lives. Thus Heaven and Earth will not collapse, and all things will endure. These eight characters are the inner sounds of Yuwan Heaven. Each following set of eight characters represents the inner sounds of one layer of Heaven, arranged in the order east, south, west, and north, continuing as far as Pingyu Jiayi Heaven.

“Jiana Ayi, observe the Qingming solar term in the third month of the Xinsi year.”

An old commentary says: “Jiana” is the title of Master Zhutu, the Lord of Heaven’s central realm. Master Zhutu governs the inner sounds of this layer of Heaven. He oversees the registers of human life and death and has overall charge of the rosters of the immortals.

“Jiana Ayi, observe the Qingming solar term in the third month of the Xinsi year.”

The old commentary also says: “Ayi” is the name of a tree in the Grove of Seven Treasures. Its branches and leaves spread over the four quarters. The Grove of Seven Treasures is a garden where the Highest Sages wander for pleasure and the Perfected Beings roam.

“Huhe Liuyin. Shihe, Renwu.”

An old commentary says: “Hu” means awakening; it is the title of a Flying Heaven deity. “He” refers to Hemo, a title used in Heaven for the Celestial Worthy of Primordial Beginning. “Liuyin” means to transmit and chant. When a cosmic cycle is about to end, Hemo proclaims the teachings and delivers all beings, both heavenly and human. The Celestial Worthy foresees the destruction of a future cycle and the concealment of the true scriptures, so he chants the scripture in advance. If people recite the Dongzhang regularly, Master Zhutu will erase their names from the registers of sin kept through the long night and enter their names in the registers of life in the Southern Palace.

“Huadu Quli, Ben, the Gu Yu solar term in the Guiwei year; corresponding to the Guai hexagram, with the day corresponding to the Chen hour.”

“Huadu” is another name for Qinghua Gate in the Celestial Realm’s Taiji Palace. “Qu” refers to the Dongzhang melodies sung as divine beings of the Celestial Brahma Realm ride the wind and Qi above the Taiji Palace. “Li” is the name of the Jade Maiden of Supreme Harmony.

“Xian Buyu Zhen”: “Xian” refers to auspicious clouds, also known as celebratory clouds. “Bu” is the name of a celestial pavilion, Buluo. “Yu” is the hidden name of the Emperor Lord. “Zhen” means to arrive. The Emperor Yu often travels on the Wheel of the Eight Luminaries, journeying to the farthest reaches of the eight directions. When he reaches the abodes of ghosts and spirits, he waves the Banner of the Ten Absolutes—a ritual banner—to summon the heavenly demons and save celestial beings. Those who regularly recite the Dongzhang will be answered from afar by the Flying Immortals. The divine officers of the Three Realms will come to welcome them, and their ancestors of seven generations will be freed from the suffering of the Long Night and ascend to the Southern Palace.

“Da Luo Da Fan”: “Da” is the name of a celestial jade palace gate; “Luo” describes its serene majesty. “Da” also refers to a great pardon, or amnesty. At the beginning of each new cycle of time, the Celestial Worthy grants a great pardon. “Fan” refers to the Qi of Brahma practice, which opens the Kalpa of Longhan and sets the era of Chiming in motion.

“San Yan Qingyun”: The Perfected One releases fragrant smoke through the Jade Palace. Clouds of five colors gather, joining the Purple Pavilion, while the Flying Immortals dance upon their celestial wheels in the sky.

“Fei Sa Yudu”: To ascend and descend upon the Jade Capital.

“Flying Celestial” is the title of the flying divine beings. When the workings of Heaven and Earth reach a time of transition, they fall into the calamity of “Yan Kang.” Heaven and Earth grow dark, without light. The flying divine beings kindle the light, and radiance spreads in every direction, bringing primordial Qi—the energy at the origin of the cosmos—to every level of the heavens.

“Sprinkling” refers to the sudden transformation of all things and their return to the source during the “Long Han” cycle of calamity. “Jade” is the honorific title of the Jade Perfected Lord, the sage who governs the opening of the Long Night. “Capital” refers to Fengdu, the underworld capital in the Ninefold Darkness. When a person accumulates good merit, the Jade Perfected Lord opens the gate of the Long Night, freeing the dead souls in Fengdu from the realm of the Eight Hardships. The ancestors of seven generations may be restored to life, and souls in the darkness may emerge into the light.

In “The Bright Demon Comes to the Gate,” “bright” means understanding the meaning of these eight characters; “demon” refers to the Demon King, “above” to the Supreme Lord, and “gate” to those under his authority. If a person understands the meaning of the eight characters, the Demon King will pay reverence, and the Supreme Lord will nurture the newly born spirits at the Gate of the Divine. Under the Gate, Lord Han oversees the Offices of Destiny and Records, calculating lifespan and blessings in the Southern Palace, the heavenly bureau. Blessings and celebration then extend to the nine branches of the family, and both the living and the dead receive their benefits.

In “The Unmoving One at the Head,” “unmoving” refers to the Way Above: the supreme Way through which the Qi of the Origin opens and becomes manifest. “Movement” refers to the heavenly principles of the Origin, which bind together and extend throughout the eight directions, as primordial cosmic Qi spreads widely and flows without cease. “At the head” refers to the Northern Dipper’s office of administering offenses.

“Turning, stumbling, and flowing into the mysterious” corresponds to the Water trigram, Kan. Kan belongs to Water; “mysterious” refers to the tortoise, and “transformation” to the principle of change. Within Yin is contained the image of Yang, and within lead is true silver; their operation never ceases. Without Yang, Yin cannot make its own soul bright and pure. Hence it is called “male metal.” It belongs to the north and is called the “Kan male.”

An old commentary says, “‘Hui’ means turning, and ‘zhi’ means treading. At the beginning of a cosmic calamity cycle, the Celestial Worthy of Primordial Beginning walks upon the void, turning and circulating throughout it, and spreading his teaching to the worlds in the ten directions. ‘Liu’ refers to the flow of dawn light, illuminating the underworld in the deep darkness of night. ‘Xuan’ refers to the void. Beyond the wondrous realm of the Mysterious Capital above Heng Heaven lies Empty Peak Mountain, where all the sages roam and where the lives and deaths of all beings reach their end. Those whose cultivation of the Dao is not yet complete, but whose bodies are destined to perish, have their souls ascend to Empty Peak Mountain. There they undergo refinement and deliverance before proceeding to the Southern Palace.

Li belongs to Fire and symbolizes the Vermilion Bird, as well as the capacity for transformation. It represents Yin within Yang, like true Mercury concealed in cinnabar. Without Yin, Yang cannot manifest its radiance on its own. Li is therefore also called “feminine fire”; it belongs to the south and is also known as the “Li Maiden.”

An old commentary says, “‘A’ refers to a range of mountains in the celestial realm, with nine winding tiers whose peaks are linked together. ‘Tuo’ refers to the towers and terraces on the mountains, which rise to connect with the Qi of Jade Clarity (the primordial energy of the Heaven of Jade Clarity), offering a distant view of the Three Realms. The Imperial Lords often roam the ridges of A Hill, watching over the wrongs committed by living beings below. ‘Long’ refers to Dragon Mountain, which lies nine hundred million li from A Tuo. ‘Luo’ refers to the sun and moon. The perfected beings of the Nine Heavens of Highest Clarity call the sun “Radiant Luo.” “Luo” also describes the crisscrossing mountain slopes, where the sun and moon shine over the peaks.”

In “the four images cry out and unite,” “Xian” means resonance and convergence; it also refers to the place of conjunction in the central palace, the center of the body or of internal alchemy practice. The four images gather here. Those who accord with this hexagram can grasp the meaning and inner seal of the scripture, and obtain true Jing and primordial Qi. In the central palace, the Dragon and Tiger bind together, Yin and Yang unite, Metal and Water harmonize, and Kan and Li (the trigrams representing Water and Fire) reach the state of mutual completion known as “already fulfilled.” Sweet dew descends and yellow sprouts grow. This is the foundation for refining the Returning Elixir. The Xian hexagram has Gen below and Dui above. The scripture’s words, “The earth’s hidden store is released, revealing forms of gold and jade,” aptly express this meaning.

An old commentary says: “‘The Four Extremities’ are the celestial palaces at the ends of the four directions: Donghua, Nanji, Xiling, and Beizhen. The Perfected Ones of the Four Extremities govern the registers of human life and death. Here, ‘image’ refers to the image wheel chariot. The Perfected Ones of the Four Extremities often ride in these chariots as they travel through the Three Realms, examining records of people’s lives, deaths, and transgressions, and saving those who cultivate the Dao. ‘Xu’ means to nurture. It is a sacred name of the Celestial Emperor, and also the title of the ruler who grants life in the Southern Palace, responsible for refining and rescuing decayed souls. ‘Yuan’ means a young attendant: the Child Born at Midday, who is in charge of pouring vital fluids into the bodies of celestial beings. If people can recite the Cavern Chapter, their jade names can be entered in the Celestial Emperor’s register, and the ruler of the Southern Palace can deliver them from death. The Perfected Ones of the Four Extremities will bestow upon them natural feathered chariots, and their ancestors of seven generations will also be able to roam happily in the Hall of Blessings.”

These sixty-four characters belong to the True Writ of the Eight Heavens of the East.

“Southern Blazing Cavern Floating” corresponds to the cyclical date Gengxin Mao, the fifth month, and the Grain in Ear solar term.

An old commentary says: “‘Southern Blazing’ refers to the court of flowing fire in the south, which extends seventy thousand li in every direction. Its soaring flames shine across the eight directions. ‘Cavern Floating’ refers to the Palace of Cavernous Yang, where the Qi of flowing fire courses; its flames blaze fiercely and flicker.”

“Jade Eyes in Profusion” corresponds to the cyclical date Dun Renchen.

An old commentary says: “‘Jade Eyes’ refers to the ointment of flowing fire. It can refine and nourish the body, causing it to shine with a jade-like luster, bright as the eyes. The Perfected One of the South Pole oversees affairs within the palace, and all practitioners who have just attained the Dao must go to the court of flowing fire. The Perfected One of the South Pole washes and refines them with the fire ointment, cleansing away their impurities so that they may join the company of the Perfected Ones. ‘In profusion’ means numerous.”

“Brahma Form Descends from Emptiness” corresponds to the cyclical date Zhuang Guisi and the full moon.

An old commentary says: “‘Brahma Form’ was a title of the Celestial Worthy of Primordial Beginning during the Longhan era. In the Chiming era, he was called the ‘Nameless Lord’; in the era of the August Sovereign’s Opening Fortune, he was called the ‘Primordial Beginning Elder.’ The Celestial Worthy of Primordial Beginning responded to the kalpa and took form through Brahma Qi, the primordial energy that precedes Heaven. He appeared in the form of a spirit and was not born from a womb. ‘Descends from Emptiness’ means that the Celestial Worthy of Primordial Beginning took form from the void.”

The Perfected Jiuling (Perfected Jiuhua of the Southern Palace) made calculations beforehand: the summer solstice on the Jiawu year of the Jin dynasty corresponded to the fated lot of people in the world. Brahma Qi (the primordial, pure vital energy present before birth) transforms and gives rise to life as the cycles of tribulation change. It manifests through a deity rather than entering the world through birth from a womb. “Falling into emptiness” means that the Celestial Worthy of Primordial Beginning manifested from the void.

The Perfected Jiuling made calculations beforehand: the summer solstice on the Jiawu year of the Jin dynasty corresponded to the Gou hexagram; the day when the moon wanes corresponded to the hour of Wu.

As Yin Qi begins to arise, it is like extracting mercury from sand. The Scripture of the Dragon and Tiger says: “True Yin is set in motion from the Li trigram and the Wu position; red water flows forth and becomes mercury.” True Yin descends like the image of the moon, then returns to the central palace—the center in the body or in the imagery of internal cultivation. Yin Qi returns to the place of Yang Qi, like mercury cast into lead. This passage uses alchemical terms to describe the process of Yin-Yang union and return.

An old commentary says: Jiuling is the Perfected Jiuhua of the Southern Palace. He governs the spirits associated with death among the stars of the Ninefold Netherworld. “Calculating beforehand” means that the Perfected One oversees the registers of fate and calculates the merits from past lives of the souls of the dead.

“Translated as ‘Luoputai’; Mingyi, Yiyou, Zeyin tuo; ‘luo’ is also written ‘he.’” Here, “ze” is pronounced “tuo,” and “luo” also appears in a variant written “he.”

An old commentary says: “Ze” is a cavern in Mount Tianzhong. The mountain holds caverns inhabited by many dragons, as well as a Yellow Chamber. “Luo” is the inner name of the True Dawn Lord.

Another old commentary says: “Ze” is a cavern in Mount Tianzhong. The mountain holds caverns inhabited by many dragons, as well as a Yellow Chamber. “Luo” is the inner name of the True Dawn Lord. He cultivates in the Yellow Chamber, passing through great tribulations without coming to an end; after the Tribulation of Longhan, he appears anew in brightness. “Pu” is the hidden name of the Flying-Heaven Perfected One, of whom there are countless manifestations. “Tai” is the Jade Terrace, located south of Mount Ze.

“Green Gauze, the Great Thousand Worlds. Jia-ren, Bing-shen; established in the Wei month, at the solar term of Minor Heat.”

An old commentary says: Green Gauze is a celestial being in the moon, styled Luoyingli. She lives in the palaces of the sun and moon and holds rank above the Great Luo Heaven. The Qi of Brahma practice moves through the pass that transcends the cycles of tribulation, corresponding to the numerical patterns of Heaven and Earth, until the great tribulation ends. After receiving the Qi of the sun and moon in conjunction, she gathers upon the Jade Terrace.

“Great Thousand” refers to the levels of the world. Master Lu says: Taking a thousand as the measure, a thousand small worlds form one Small Thousand World; a thousand Small Thousand Worlds form one Middle Thousand World; and a thousand Middle Thousand Worlds form one Great Thousand World. Those who can recite the Cavern Chapters—passages from Daoist scriptures—can ride a feathered-wheel carriage, ascend to the Yellow Chamber, and roam above the Jade Terrace, surveying the Great Thousand Worlds.

After the age of darkness and vast, undifferentiated chaos had passed, the Nine Ugly Ghosts appeared. In the year Dingyou, each of the nine primordial energies between Heaven and Earth produced a fierce beast that brought calamity upon evildoers. Once this tribulation began, these nine beasts came to be called the “Nine Ugly Ghosts.” The Supreme True One of the Northern Emperor, who governs the registers of life and death, established the Nine Ugly to assist the Three Officials, the deities who govern the affairs of Heaven, Earth, and Water. After eighty-one myriad cycles of nine and the alternation of the primordial energies of Heaven and Earth, the Nine Ugly became assistants and were titled the “Messengers of the Nine Capitals.”

“Miao” describes a jade character hidden from view, its radiance obscured; “mang” describes the character reappearing in its form, vast and boundless. When people encounter the true Dao, both men and women can live for thirty-six thousand years. When this cycle of time reaches its limit, another tribulation follows.

“Shao Yao Yuan Zhan” corresponds to the Great Heat solar term in the year Wuxu, the Dun hexagram, and the hour of Wei. Shao is the inner name—the secret name of a deity—of the Divine Empyrean King of the Celestial Heaven of Huangjia. The Divine Empyrean King is a demon king who tests those studying the Dao. He often uses songs and chants to unsettle people and test whether their resolve is firm. If someone’s resolve is steadfast, the Divine Empyrean King will recommend them for ascent to the Celestial Heaven of Huangjia. “Yuan Zhan” are the esoteric names of the Star Lords of the Southern Dipper and Northern Dipper. When someone performs good deeds and accumulates merit, the Southern Dipper records their accomplishments and removes the possibility that they will suffer calamities from the Three Realms or torments in the Nine Hells, the depths of the underworld. It also informs the demon king, who then dares not harm or ruin that person. If someone does evil, the Three Officials report the offenses to the Northern Dipper. The Northern Dipper then informs the demon king, who destroys the sinner’s soul and casts them beneath the Nine Hells, condemning them to hard labor through the long night, without release even after ten thousand tribulations.

“Clouds Above the Nine Capitals” corresponds to the year Jihai. “Clouds Above” is the inner name of the Flying Celestial King. When the Dragon-Han tribulation, one of the ancient cycles of calamity, begins, the Three Officials report the offenses to the Northern Dipper. The Northern Dipper then informs the demon king, who destroys the sinner’s soul and casts them beneath the Nine Hells, condemning them to labor through the long night, without release through ten thousand tribulations.

An old commentary says: “Above the clouds” is the secret name of the Flying Heavenly God King, a deity who dwells in the heavens. He opened the Dragon Han cosmic age, began the Red Radiance cycle, laid out the Book of Nature, and established the foundations of Heaven and Earth.

The “Nine Capitals” are nine tiers of high terraces formed after Heaven and Earth were divided into three kinds of realms. The terraces stand on Mount Jade Capital and appear in the deep, mysterious sky. Flying heavenly immortals often scatter lily incense there and let five-colored clouds drift down to welcome the Flying Perfected Ones. On the terraces stands the Great Perfect Jade Lord, a celestial official. Three times each day, he waves the Banner of Ten Absolutes, a ceremonial banner of Heaven. With each full circuit of the banner, the emperors of the heavens pay three visits to the Mysterious Terrace, circle it three times, and recite the Mysterious Chapters of the Cavern.

Flying Life rises of itself. Qian; subtract Gengzi

“Flying Life” is the deity of the South who governs renewal. If a cultivator can recite the Mysterious Chapters of the Cavern, Flying Life will open for them a path to immortality and bestow the Qi of long life, which they can use to refine and nourish the Five Souls, the five kinds of soul-energy within the human body, so that the Eight Radiances, deities within the body corresponding to the sun, moon, and stars, may remain. “Qian” refers to the Forest of Qian. Once cultivators receive the support of others who lift them upward, their bodies ascend to the Mysterious Terrace. They travel beneath the Forest of Qian, carry the Heavenly Books, and recite the Mysterious Chapters of the Cavern. After twenty-four years of practice, they can attend court in the Mysterious Capital.

That which nurtures is fragrant; Yi, Xin-Chou, the month of Jian-Shen, the day of the Beginning of Autumn.

“Na” is the secret name of the Heavenly King’s attendant, who governs the Qi of the four seasons in the heavens. Following the order of the Way of emptiness, he keeps the heavenly cycles in proper, stable order. “Yu” is the name of the empty wheel of the Heavenly Gate. “Yufu” is the name of a numinous youth within the Northern Dipper. He constantly turns the wheel of Yu to summon the Perfected Ones. When the Heavenly Gate has turned ten times, the Great Sages of the ten directions ascend to pay court to the Jade Emperor. The myriad spirits arrive together, and Yufu chants the ritual salutations.

The Dharma Wheel of Mara. Guai; Renyin

“Mara” is the secret name of a great demon in the heavens. When Yufu chants the ritual salutations, the Demon King draws in his form. If cultivators understand the movements of the Qi of the four seasons and the sequence of the Heavenly Gate’s ten rotations, they can enter the gate of the Dharma Wheel, ride in a carriage to the Jade Clarity realm, and pay court to the deities on the Terrace of Purple Tenuity.

“Hongchi Wujing” corresponds to the End of Heat solar term in the Gui Mao year, resonates with the Bi hexagram, and is associated with the hour of Shen. Those who study the Dao, if they understand the movement of Qi through the four seasons and the cultivation principle known as the “Ten Turns,” can enter the gate of the Dharma Wheel, ride a chariot upward to Yuqing—the pure realm where Daoist deities dwell—and pay their respects at the Terrace of Ziwei.

At the Geng hour, this is called “half a jin of water”: Yin Qi returns to the chamber of Yang, and the Qi of mercury comes to join with the Qi of lead. The two are like mother and child in their nature, and are ultimately refined into silver. An ancient scripture says: “The Primordial Lord begins to refine mercury; the spirit chamber contains the realm of profound emptiness. The Qi of dark and white gives rise to the Metal Lord, whose solemn radiance reveals the original source.” This means that only when metal returns to the beginning of its nature can the achievement be called the “Returning Elixir,” the result of refining and nourishing oneself by returning to the root and source.

An old commentary says: “Hong” is the secret inner name of the celestial Inspector deity; “chi” is the name of the Dragon Abyss. Multitudes of dragons coil within it, bearing a Golden Infant in their mouths. They convey the essence of the Eastern Well and continually pour it into the Celestial Truth. “Wujing” means that the Flying Celestial Divine King releases light without color and governs the registers of life and death, opening the way to salvation for those who study the Dao.

“Lan zi yun rong” corresponds to Jia Chen.

An old commentary says: “Lan zi” is the name of the gate of the Three Realms. If a person knows this name, the Divine King will open the abode of the Long Night and rescue the souls of the Nine Depths, allowing them to pass through the gate of the Three Realms. “Yun rong” is the name of the Dark Harmony Jade Maiden. Once someone has passed through the Gate of Lan Zi, Yun Rong guides their body with the Qi of Vermilion Spirit and nourishes their spirit with the fluid of Great Harmony, enabling them to ascend to the Hall of Blessings and Virtue.

“Fu lang kuo yi” corresponds to Yi Si.

An old commentary says: “Fu lang” is another name for the Jade Capital Terrace in the heavens. The Perfected One of Western Spirit often recites the Cavern Chapters and travels to and from that place. “Kuo yi” is the secret inner name of the Celestial Divine Lord. Born at the same time as the Primordial Beginning, he is the model of Dark Qi and instructs those who seek to become immortals. If they can understand the pronunciation of these eight characters, the Divine Lord will open for them the Gate of Long Darkness, enabling them to ascend to the Gate of Rebirth and mount the Jade Capital Terrace.

“Shenying zi” is a principle of profound Qi—the primordial energy that Daoism says existed before Heaven and Earth. If those who cultivate the path to immortality understand the sound and meaning of these eight characters, the Divine Lord will open the gates to the depths of the netherworld for them, allowing them to enter the Gate of Rebirth and ascend the high terrace of Jade Capital, the realm of the immortals.

“Shenying zigong” corresponds to the Bingwu year, the You month (the eighth lunar month), and the White Dew solar term.

An old commentary says: Shenying is the numinous youth of Purple Tenuity, who oversees deliverance through corpse liberation. Those who obtain Shenying and chant the “Wuliang” chapter can restore their bodies in the chamber of the Three Refinements, receive the Qi of nature, and gain limitless longevity.

The sixty-four characters above are the true text of the Eight Heavens of the South.

“Daoli chanyou” corresponds to Dingwei.

An old commentary says: Daoli is the name of the boundless realm in the South, also called Chanli. This land has the Palace of Dongyang and a Court of Flowing Fire. The numinous text originated in the Court of Flowing Fire; after the process of refinement is complete, Daoli is renamed the Hall of Blessings and Virtue. “You” is the inner name of the Lord of Good Life in the South. All souls enduring suffering can be delivered and enter the Palace of Dongyang.

“Bani jiutong” corresponds to the Wushen year and the Autumn Equinox solar term. It accords with the Guan hexagram, and its hour is You.

An old commentary says: Bani is the numinous youth of the Pool of Fiery Refinement. All who are delivered and enter the Palace of Dongyang must go to the pool to undergo refinement and be reborn in the Land of Blessings and Virtue. “Jiutong” is the demon spirit of the Daoli realm, who often obstructs the path of human life. If a person knows the title of the Lord of Good Life and goes to the place where the numinous youth resides to undergo refinement, they can be reborn in the Land of Blessings and Virtue, and the demon spirit will submit as well. If one chants these eight characters, the numinous officials of boundless Daoli will protect them and escort them directly to the Southern Palace, where immortals will welcome them. Within three years, they will surely ride the wheel of the cinnabar skies and ascend to the Heaven of the Three Qi.

“Wansou disi” corresponds to Jiyou.

An old commentary says, “‘Wanyu’ is the esoteric name of the Celestial Emperor of Huangya. He oversees the opening of the ‘Great Desert Scripture’ and expounds its eight-character passage. ‘Diyise’ is a flying immortal from the Realm of Form. He often rides a dragon chariot in and out of the Jade Clarity realm, saving those who have roots of goodness.”

“Tai Miao” is the name of a spirit who oversees the opening of the “Great Desert Scripture” and expounds its eight-character passage. “Diyise” is a flying immortal from the Realm of Form. He often rides a dragon chariot in and out of the Jade Clarity realm, saving those who have roots of goodness.

“Hall of Tai Miao” corresponds to the Zhen position and Gengxu. Zhen belongs to Wood and also symbolizes the dragon; it is the mechanism through which Fire transforms. The subtle principles involved have already been explained above.

An old commentary says, “The ‘Hall of Tai Miao’ is the Hall of Transformation and Birth. The transformations of the void condense into natural scripture. Its realm is level and vast, and it can open the path to saving all beings. If a practitioner can understand the pronunciation of the eight-character passage, the flying immortal will descend in a cloud chariot and carry the practitioner up to the Hall of Transformation and Birth.”

“Liuluo Fanmeng” corresponds to the Gen position and Xinhai, in the month established by Xu and at the Cold Dew solar term. Gen belongs to Earth, the foundation from which all things arise and the source of transformation. Its subtle meaning has already been explained above.

An old commentary says, “‘Liu’ is the esoteric name of the Heavenly King, who dwells above the Purple Empyrean and roams Mount Yujing. ‘Luo’ is the title of the Moon Goddess, who oversees the rites of the Heavenly King’s feasts. ‘Fan’ is the name of a flying immortal who oversees the opening of the gates of the Nine Heavens. ‘Meng’ is the primordial deity who guards the root of the utmost wind.”

“Jingwei Xiaoyu” corresponds to the Jian position and Renzi.

An old commentary says, “‘Jing’ refers to Jinghuang, an immortal of the Four Poles; ‘Wei’ refers to Weixiu.” It goes on to say, “‘Jing’ is the name of a flying immortal who oversees the opening of the gates of the Nine Heavens; ‘Meng’ is the primordial deity who guards the root of the utmost wind.”

The old commentary explains: “Jing” means Jinghuang, the Supreme Perfected One of the Four Poles; “Wei” means Weixiu, an immortal of the Cloud-High Heavens. Together they govern the Jade Capital Terrace. In the long night, they often make their rounds, inspect and record the dead, and guide onward the souls of those who cultivated good roots. “Xiao” refers to a lofty height, the palace of the Primordial Lady of White Plainness; “Yu” is the mountain hollow beside Xiaoren, and also a place for receiving guests. If a person can regularly recite the Cavern Scripture (Dongzhang), they will be able to ride a nine-colored cloud up to the Terrace of Jinghuang.

“Yi Miao Wu Ji” corresponds to the Hexagram of Marrying Maiden, the day Guichou, and the Frost’s Descent solar term; it is matched with the Hexagram of Splitting Apart, and corresponds to the hour of the Dog.

The old commentary explains: “Yi Miao” is a title of the Heavenly King Xiaomang; “Wu Ji” refers to a court of emptiness and stillness. The meaning is that the Heavenly King Xiaomang came from the Dragon-Han era, appeared in the Red Radiance era, and dwells in a still court within the void.

“Wan Yi Miao” is also a title of the Heavenly King Xiaomang; “Wu Ji” refers to a court of emptiness and stillness. The meaning is that the Heavenly King came from the Dragon-Han era, appeared in the Red Radiance era, and dwells in a still court within the void.

“Wan Shou Shao Du” corresponds to the Hexagram of Abundance and the day Jiayin.

The old commentary explains: “Wan Shou” is an inner title of the Lord of the Dao Most High. The Lord of the Dao continually opens up the profound principles of the Origin, expounds the Great Law, and guides living beings to salvation. “Shao Du” is the name of a numinous youth within the sun, who continually scatters solar essence to nourish true Qi and send its radiance streaming forth, sweeping away dust and grime. If a practitioner understands the sounds and meanings of these eight characters, the Heavenly King will ride down in a flying chariot of radiance and send down the numinous Qi of the Three Primordials, enabling the practitioner to transcend the Three Realms and enter the still court.

“A Lan Yu Zhu” corresponds to the day Yimao.

The old commentary explains: “A Lan” is the Heavenly King’s hidden name. The Heavenly King often rides the wheel of the Cloud-High Heavens, travels across the nine-tiered terrace, dwells atop the Jade Tower, and recites the Cavern Scripture (Dongzhang) to subdue the demon kings. “Yu” refers to “silent gloom”; it is the hidden name of a demon king of the heavens. “Zhu” means desire. The demon king Dubo often stands above the realm of severing, chanting songs of empty space.

“Hua Mo Yan You” corresponds to the Hexagram of the Gentle Wind, the day Bingchen, and also to the Start of Winter solar term in the month of Hai.

“Xun” means wind. All things grow and are nourished by the wind’s breath, flowering and bearing fruit. Yin Qi cannot gather without wind, and Yang Qi cannot blend without wind. The Book of Changes says, “Wind following wind: Xun.” This means that wind follows wind, and is also the image of the Xun hexagram.

The opening of Huamo Yanyou corresponds to the Xun trigram, the day Bingchen, the month of Jianhai, and the Start of Winter solar term.

Xun represents wind. All things grow by receiving nourishment from the wind’s breath, flowering and bearing fruit. Without wind, Yin Qi cannot gather; without wind, Yang Qi cannot unfold. The Book of Changes says, “Wind follows wind: Xun,” meaning that one wind moves in the wake of another. The noble person understands from this the need to reiterate commands and put them into practice. This also reflects the principle that Yin and Yang act upon one another.

An old commentary says: “Hua” refers to the radiance of the form realm, the heavenly realm of visible forms and light. “Mo” refers to the remote, indistinct, and hard-to-find regions of the desire realm, where beings dwell who are subject to desire. “Yan” is a courtyard that restrains ghosts; “you” is a chamber that confines them. When the Heavenly King ascends the Cloud Tower and chants the verses of “Wuliang,” the heavenly demons bind themselves at the sound of his voice, and the ghosts too come to the courtyard, prostrating themselves and submitting to control. Those who uphold this scripture bring peace to their ancestors for nine generations; those who practice it can restore life even to remains reduced to ashes.

The opening of “Ninefold Revelation and Self-Disclosure” corresponds to the Dui trigram and the day Dingsi.

Dui symbolizes the metal tiger. Metal is the catalyst through which water comes into being. The subtle, obscure principle that divides Yin and Yang has already been explained above.

An old commentary says: “‘Ninefold Revelation and Self-Disclosure’ refers to the beginning of the great transformation, when Heaven and Earth had not yet been separated by boundaries. The Three Qi, the primordial energies that make up Heaven, Earth, and all things, circulated and divided into nine parts. The nine levels became distinct in sequence, and nine positions were arranged. From then on, Yin and Yang and the myriad things could come into being, and the principles of Heaven and Earth became clear of themselves.”

The opening of “A’na” corresponds to the Huan trigram, the day Wuwu, and the Minor Snow solar term. It is paired with the Kun trigram and corresponds to the hour of the Pig.

An old commentary says: “‘A’ is the inner name of the Heavenly King of Aqiu. He often rides in a dragon chariot, ascends to the summit of Dragon Mountain, and roams among the Nine Profundities, the remote and mysterious heavens. ‘Na’ is the hidden name of the flying celestial being Naxie. He flies through the three realms, surveying the dark and endless night, and saves the souls of the virtuous. Those who can understand and master the sound and meaning of these eight characters will be assessed by the Heavenly King, who can bring the dead back to life and restore their youthful appearance.”

The Boundless Supports the Canopy corresponds to the day Jiwei.

“Wuliang” is the name of the Primordial God of the Great Sage Wuliang. He commands all the flying deities and divine beings; each is assessed according to rank and granted promotion. “Fu” is the esoteric name of the Perfected One Who Brings Renewal. He regularly reviews the registers of the Netherworld’s Night Offices and distinguishes the roots of good and evil. “Gai” is the name of the Blessed Hall within the Mysterious Realm.

In “Fuluo He Shen,” “Fu” refers to departed souls receiving the Perfected One’s deliverance and being enabled to rise; “Luo” refers to the Great Luotian. When the vast worlds are brought into being, the departed who have been granted renewal are summoned to the Great Luotian, entered into the registers of immortals, and removed from the registers of the dead. “He” means to celebrate together, and “Shen” means the Divine Lord. The Divine Lord is the prime minister of the Great Luotian. Those who understand the sounds and meanings of these eight characters can celebrate with the Divine Lord and become immortal guests granted renewal; hence the phrase “He Shen,” or “celebrating with the Divine Lord.”

In “Yudan Changsang,” “Yudan” is the name of the Jade Capital in Tanshi Heaven; “Changsang” refers to the Qian Forest in Heaven, also called the Mulberry Forest.

“Baikong Duxian” corresponds to “Jiji Renxu.” Here, “Jiji” refers to cinnabar: mercury responds to the qi of lead and congeals into cinnabar. Kan represents lead, and Li represents mercury; water and fire in harmony symbolize Kan and Li joining to form cinnabar. This borrows the language of alchemy to evoke Yin-Yang joining and forming cinnabar.

The Qian Forest shelters the Eastern Florescence Palace. Its leaves bear Great Cavern scripture chapters, written in purple script and jade characters, shining brilliantly in the Shangqing Realm. Beneath the trees stands the Fusang tree, while above them the Qian trees grow in dense clusters.

Its canopy rings out, while emerald clouds and rosy mists set off the mountain peaks. The divine wind stirs the returning-scent herb, and the mulberry grove sounds as though all things were singing together. When the divine wind blows, the Cavernous Scripture (Dongzhang) gives forth music. Thus it is said that Baikong guides immortals to salvation. The flying celestial beings teach the laws to those who study the Way of the Immortals, and deliver the souls in the Nine Depths—the innermost regions of the underworld.

The following sixty-four characters are the True Script of the Eight Heavens of the West:

“Juewu gives birth to itself; the Unfinished Transformation, in the month of Guihai, at the dark of the moon.”

“Unfinished Transformation” refers to mercury. Water and fire each remain in their own place, and mercury has not yet been refined into cinnabar. Once it leaves the human body, it can deliver the souls of the Nine Depths.

The following sixty-four characters are the True Script of the Eight Heavens of the West:

“Juewu gives birth to itself; the Unfinished Transformation, in the month of Guihai, at the dark of the moon.”

“Unfinished Transformation” refers to mercury. While water and fire have yet to unite, mercury has not been refined into cinnabar. Once Li and Kan—the trigrams that symbolize fire and water—unite and return to their source, mercury recovers its original nature.

An old commentary says: “Juewu” is a flying celestial being from the Longhan era. When Yuanshi, the Primordial Beginning, first opened the primordial Qi, Heaven and Earth remained in a formless, undifferentiated state. Juewu emerged at that moment, gathering primordial Qi and taking shape. Once the celestial realm of Xiaodu had been established, it could withstand the endless cycles of calamity on its own. “Yu” is the esoteric inner name of the Heavenly King of Xiaodu.

On the ninth day, guide Qian. Qian.

Qian is the beginning of all things. It arises from natural emptiness and is the pure, undivided primordial Qi, called empty Qi. The Golden Embryo is likened to silver plating: when the essences of father and mother unite, a person is moved and conceived; the embryo is stored in the kidneys and called the Original Spirit. Primordial Qi transforms within the central palace—the Dantian at the center of the body—and becomes the Cinnabar Mother. Then, through the circulation of metal and fire, it returns to its origin and original state, becoming “silver.”

“Metal” refers to the precelestial, natural Qi and also to the fetal origin; “fire” refers to the Yang Qi generated through daily cultivation. Metal and fire both arise from one Qi and differ only in name, expressing respectively its substance and its function. In essence, they are not two separate things.

An old commentary says: “Nine” refers to the King of Nurturing who rides in a chariot drawn by an elephant wheel, travels through the gates of the Nine Mysteries, and sets the Nine Mechanisms in motion to meet the moment when the cycles of tribulation converge. “Sun” is the Sun Child in the heavens, who guides the movement of harmonious Qi. When the Sun Child stands watch at the end of the celestial cycle, he stills the light and delivers those who cultivate and study: he infuses them with the essence of the Water Mother, guides them with the Qi of Great Harmony, and purifies and refines the Five Spirits so that they enter the Vermilion Palace, the chamber where spirits find their settled home in Neidan cultivation.

The Mother of Kun spreads eastward to cover all things. Kun…

Kun symbolizes the transformation of all things into formed beings. After conception, the spirit is stored in the kidneys; this is called the Kun Palace. Kun is also called “nature” and is represented by “lead.” The mechanism of transformation operates and returns to the central palace. This mechanism is the Yang Qi that moves through daily life and continually arises. It is the foundation of alchemical refinement and the ancestor of its ingredients; it is also called “Original Jing.” Gathering and containing sand and mercury gives form to the alchemical substance.

Creation brings form forth from the formless, so Kun is established through Qian, and Qian is fulfilled through Kun. Qian and Kun interact and generate together; from the beginning, neither came first. Yichuan said, “Creation has no beginning, and Yin-Yang has no starting point.” This is like lead arising through silver, and silver being formed through lead. Consider the Daoist scriptures’ saying, “These two come from the same source but have different names.” The perfected beings and sages of earlier generations investigated the principles of things and used lead, silver, sand, and mercury as metaphors for the essential teachings of alchemy, to make them easier for later generations to understand.

An old commentary says: “Mother Kun” is the deity of Great Yin, the supreme ruler of Yin Qi, and is named the Mother of the Nine Spirits. She governs the abyss of Fusang and Yang Valley in the Eastern Sea, oversees the pivotal mechanisms of the earth, sets the original Qi—the fundamental energy between Heaven and Earth—in circulation, and corresponds with the Gate of Heaven. When the Gate of Heaven turns and the earth’s mechanism is set in motion, the workings of Heaven and Earth complete one cycle, and the waters surge to a height of three thousand three hundred and thirty zhang. When the Qi of Heaven and Earth converge, the Nine Seas merge into one, and the waters spread to the horizon. “East” here refers to the Eastern Sea, whose course is subject to the convergence of celestial seasons and the passage of the kalpa cycle. “Covering” means that the water deity takes charge on Mount Kunlun, fortifies the seas and blocks the Eastern Well, preventing the earth’s mechanism from leaking away and thus allowing the kalpa cycle to continue for a long time.

“Her form manifests in the highest mystery” means that, when calamities converge at the end of a kalpa, Mother Kun appears above the Eastern River and summons the Mother of Birds. Riding a phoenix chariot, she welcomes those who cultivate the Way of the Immortals and escorts them to Mount Kunlun. The Mother of Birds is the deity who governs the waters’ seasonal movements. “Highest” here also refers to Mother Kun, under orders conveyed by a talisman, going to the Lord Emperor to report the appointed time of the kalpa’s convergence, save those who cultivate the Way of the Immortals, and enter their names in the register of the Mysterious Capital, the celestial abode of immortals.

“During the winter solstice of the jiazi year, it corresponds to the Returning Hexagram, falls on the first day of the month, and the hour corresponds to zi” means that this is the winter solstice in a jiazi year; the seasonal node corresponds to the Returning Hexagram in the Book of Changes; it also falls on the new moon, and the time is the zi hour.

At the winter solstice, the first Yang is born, and the subtle efficacy of Qi begins to stir in the Kun Palace, the direction symbolizing Earth and Yin. An ancient classic says that Yang Qi stirs within Kun, the sun’s shadow reaches its southernmost point, the Five Planets align, and the sun and moon join. It also says that the essence of Metal transforms, the Azure Dragon receives a talismanic command, and the Yang line is the pool. True Yang rises like the sun in its course; when it reaches the central palace, the Metal Mother gathers it in and congeals it into “sand.” Here, “sand” refers to Wood, and Wood in turn refers to the Dragon; the passage describes the Azure Dragon receiving a talismanic command.

“Daluo yumiao, meng yichou” is a proper name and a symbolic phrase in the scripture.

The old commentary says: “Tuo” is the Heavenly Emperor’s inner name in the celestial realm, born together with Miaocheng Heaven at Yun’e Ridge. “Luo” is the name of the moon when it first comes into being. Tuo stands above the cloud ridge, embraces the moon, and makes its light bright. “Yu” is the name of a divine king who governs the ten directions and is a deity of Feitian. “Miao” is the name of the Yulin Supervisor deity in the celestial realm. The divine king often sends him to guard and govern the three realms, inspect the registers of human life and death, and command the demon kings to protect those who attain deliverance and successfully cultivate the Dao.

“Miaoqi He Yun” corresponds to the Xiaohan solar term in the Jianchou month of a Bingyin year.

The old commentary says: “Miaoqi” means that after a person has been preserved and delivered, he goes to the Yulin Supervisor to receive Fulu (talismans and registers), ascends to the celestial realm, and travels amid the misty clouds. “He” means conforming to the scenes of the celestial realm. After entering Yulin, one congeals cloud qi as clothing, and then harmonizes with the scenes of the various heavens and ascends.

“Feitian Da Chou, Song Dingmao” corresponds to a Dingmao year.

The old commentary says: “Feitian” is the Dongkong scripture condensed from Feixuan qi. The Feitian divine kings constantly recite it in order to guide cultivators. “Da” refers to the register of the three realms, which governs the records of life and death; “Chou” means elder or leader. The great demons of the three realms are subordinate to Da Chou and await his orders. If cultivators can recognize the sound and meaning of these eight characters, the demon kings will protect their true nature and cause their bodies to ascend to the realm of the Three Pure Ones (Sanqing).

“Zongjian Shangtian” corresponds to the Dahan solar term in a Wuchen year; the hexagram image corresponds to the Lin hexagram, and the date corresponds to the Chou hour.

The old commentary says: “Zong” refers to the office of the Feitian Commander-in-Chief, who constantly governs the qi of the Eight Assemblies in order to maintain the movement of heaven and earth; “Jian” refers to the office that governs the Long Night and is responsible for opening the path of deliverance for hidden souls. The “qi” mentioned here is the primordial qi in Daoist thought. If a person can recognize the sounds of the celestial realm, the heavenly demons will report their merits, Da Chou will register them in the immortal roster, and cause them to ascend to the forbidden upper realm of the heavens.

The measurement of the Shatuo kalpa means that within Changrong Heaven, one of the Daoist heavens, there is the Shalan Palace in the Purple Tenuity Lodge. “Shatuo” refers to the many realized beings on the mound. They have only recently received salvation, and their merit is not yet complete, so they dwell temporarily in the palace. At the end of each kalpa cycle, their merit is assessed, and they are promoted to Zhuling Palace, a celestial palace, where they enjoy blessings and become immortals. “Compared with jisi” is the cyclical date paired with this line.

The freshness of Longhan’s Ying means that Longhan is the name of the first kalpa. “Ying” is a flying deity from the Longhan era who often saves wandering souls and guides them up to Shalan Palace. “Xian” refers to the attendants of the Southern Palace. The saved practitioners are transformed in form by these attendants, and their appearance changes. “Small Taming, gengwu” is the name of the hexagram and the cyclical date paired with this line.

The azure void and Fuli mean that in Yulong Heaven, a Daoist heaven, an azure glow constantly arises. “Azure void” also refers to the flying deities in the sky. Three times a day, the flying deities lead the assembled heavenly sages to the Seven Treasures Palace to pay court to the Heavenly King. “Fuli” is the Heavenly King’s inner name; the King rejoices when the sages come to pay court. The Dongzhang also says, “Clouds rise with the victorious azure attendants; their array shines upon the highest mystery,” showing that “azure void” is not used only as a deity’s name. “Treading, xinwei” is the paired hexagram name and cyclical date. The month of jianyin is the month that begins the year with Yin, and the Beginning of Spring festival is the solar term marking the start of spring.

The precious treasure protected by the empty song means that “empty” refers to the Morning Attendant, a divine office serving the dawn ceremonies in the heavens, while “song” refers to the music of the Dongzhang. The Morning Attendant gives a long cry, and the numinous wind sounds in response, its notes taking form as the Dongzhang; hence the phrase “empty song protects the precious treasure.” Practitioners who understand the sounds and meanings of these eight characters can ascend to the Southern Palace and become guests among the flying deities. They uphold the unending kalpa and cherish the scriptures that arise naturally; hence the phrase “protects the precious treasure.” “Peace, renchen” is the paired hexagram name and cyclical date.

“Evil Play Without Rank”: During the period of the Pi hexagram, in the Guiyou year at the Rain Water solar term, this corresponds to the Tai hexagram; midday corresponds to the Yin hour. Tai signifies the interaction of Heaven and Earth, from which all things grow. At the Shen hour, it is called “half a jin of Metal.” The Dragon and Tiger unite, Yin and Yang come together, and each finds its corresponding match. The ancient scripture says: “Yin and Yang mingle; essence and fluids envelop the primordial Qi, the fundamental energy through which Heaven and Earth generate all things. The myriad forms arise by means of emptiness, respond to transformation, and each takes shape in its own category.” This symbolizes the Sacred Embryo, the inner embryonic form described in cultivation, beginning to take shape.

An old commentary says: “‘Evil Play,’ also written ‘Evil Yi,’ is the Heavenly King’s inner name. Tradition holds that during the Longhan era, all his karmic ties had come to an end. He transcended the Three Realms, ascended to the hall of Great Void, received the register of the Nine Immortals, and was granted the title of Great Sage. When the Chiming era opened to good fortune, the Celestial Worthy of Primordial Beginning bestowed on him the title ‘Brahma Heaven King.’ ‘Without’ refers to the Perfected One of Great Nonbeing. The Perfected One received his mandate from the Heavenly King’s palace and saves the souls of the dead from the long night. ‘Rank’ means assessing the sins and blessings of wandering souls.”

“Cavernous Wonder, Innate Truth”: In the Tongren hexagram, in the Jiaxu year.

An old commentary says: “‘Cavernous Wonder, Innate Truth’ means that the Perfected One of Great Nonbeing saves the souls in the Ninefold Abyss, discerning their fated destinies so that all ill-fated ties may be resolved and guiding them into the Hall of Wondrous Transformation. ‘With’ has the sense of ‘accompanying’; that is, he accompanies the flying souls. Another interpretation is that he joins with the Flying Immortals in the true Dao. ‘Rank’ still means assessing the sins and blessings of wandering souls.”

“Primordial Brahma, Vast and Profound”: In the Dayou hexagram, in the Yihai year.

An old commentary says: “‘Primordial Brahma’ refers to the Qi of the Primordial Great Brahma, the breath of Primordial Beginning. It supports the clear essence of the Celestial River, lofty and far-reaching, suspended in the sky without falling. ‘Vast and Profound’ describes something immense, deep, and unobstructed. Though it has traces, it is as if formless; it is so subtle that it cannot be named or investigated.”

“Hidden Stillness Saves Humanity”: In the Qian hexagram, in the Bingzi year, during the second lunar month and the Jingzhe solar term.

An old commentary says: “Youji means profound and still, imperceptible to the ear and invisible to the eye. Yet within it is something real, and within the real are subtle things that can, in the unseen, transform beings in the celestial realms and the human world.

The Celestial Perfected Sovereign said: “The inner sounds of the heavens and the naturally formed jade characters are all condensed from Feixuan Qi, the moving and mysterious vital energy. They gather the sounds of the Five Directions, arise above the Primordial Beginning, and appear within the empty vastness.” These writings are profound and elusive, difficult to investigate fully. The Celestial Worthy urged and commanded him to explain their meaning. He said that the mysterious precepts and laws have their own provisions, and he dared not defy the mandate of Heaven. On the day he set brush to paper, his divine intent rose to the highest heavens; the subtle and the plain in his wording had both been considered with utmost care. Once the mysterious Great Dao had been expounded, all the heavens rejoiced together. Those who preserve this scripture will draw the descent of true spirits; those who practice it will receive signs of ascension and transformation. Its power and spiritual efficacy are boundless and beyond words.

The sixty-four characters above are the true writing of the eight northern heavens.

The scripture says: “These are the hidden words and immeasurable sounds of Great Brahma among the heavens.”

The commentary explains: “Hidden words” are the name of the Celestial Emperor, concealed from view. “Immeasurable sounds” refers to the True Cavern Chapter, whose natural sounds resound throughout the heavens.

The Inner Meaning says: “The hidden words of Great Brahma and immeasurable sounds are characters condensed from the naturally wondrous Qi. They contain all the principles of Heaven and Earth, in which the empty and the substantial interpenetrate, and images and numbers can also be revealed. By applying the method of ‘guiding the Qian trigram through nine days and deriving its progression,’ one can work out their principles without omission.” The “Heaven” spoken of here refers precisely to the Way of Heaven.

All the sounds in the Great Brahmā’s Hidden Language—mysterious sounds and symbols that contain the fundamental principles of the universe—are written forms congealed from the wondrous Qi of nature. The principles governing the movement of Heaven and Earth are all contained within them. Emptiness and substance run through one another, and the symbols and numerical patterns between Heaven and Earth can also be revealed through them. By applying the method called “guiding the Qian position through nine days,” one can fully investigate the principles they contain.

The Qian hexagram, which symbolizes Heaven and Yang, begins in the north. This means that Yang Qi is first born at the beginning of the Zi hour. Jiazi is paired with Qian, and Zi corresponds to Huangzhong, the first of the ancient twelve pitch pipes. Thus Jiazi begins at the winter solstice. The Treatise on Tuning and the Calendar in the Book of Han says that when Fuxi created the Yi, he recorded the pattern by which Yang Qi is first born and used it to establish the laws. He made the winter solstice the starting point of the calendar and took the sound of Huangzhong as the fundamental pitch, the source of sound and Qi. The Collected Essentials of the Dynasty also says that the ancients regarded Huangzhong as the root of all things. From this, it is clear that “guiding the Qian position through nine days” refers to the beginning of Brahmā Qi—the primordial Qi of the universe—and the starting point of Jiazi.

As the One Qi spreads, it nourishes all things, and the four seasons arise from it. The workings of creation never depart from the Qi and principles contained in the Great Brahmā’s Hidden Language. The practice of the Returned Elixir, a term for a form of Neidan cultivation, should likewise follow the substance of the Great Brahmā. The Four Symbols and Five Phases, the Three Primordials and Eight Trigrams, as well as the Sun and Moon, Dragon and Tiger, cinnabar and mercury, lead and silver—all these Neidan terms are contained in the hidden language.

As for the Yin Talisman, a Neidan term used to describe the changes of Yin and Yang in Heaven and Earth and the rules governing the firing process, the regulation of the firing process and the withdrawal and addition of ingredients would be aimless without reference to the waxing and waning of hexagram Qi and the cycle of Jiazi; one would have no rule to follow. Therefore, the four hexagrams Qian, Kun, Kan, and Li respectively symbolize Heaven, Earth, the Sun, and the Moon. They encompass all things and are the essential foundations of the cauldron and the ingredients. The remaining sixty hexagrams correspond to the numbers of Jiazi; they are used to determine the changing seasons, the cycles of cold and heat, and the divisions into twenty-four solar terms and seventy-two seasonal periods.

In cultivation, the seasonal markers of the twelve months of the year are gathered into a single month, and the climatic changes of a month are brought within the twelve double-hours of a day. On this basis, one determines the time, calibrates the shadow cast by the Sun, distinguishes the Zi and Wu positions, examines Yin and Yang, links the dark and bright phases of the Moon—the end and beginning of the lunar month—and unites the Dragon and Tiger, symbols of the joining of Yin and Yang in Neidan. In this way, one follows the great numerical patterns of Heaven and Earth and accords with the laws governing the changes of Yin and Yang.

Thus, the hexagrams have 384 lines, and each line corresponds in turn to 384 zhu, a unit of weight. The myriad transformations seem to arise from emptiness. But did emptiness give rise to me, or did I give rise to emptiness? The principles contained in the Great Brahmā are truly vast and profound.

In the old text, each character was one zhang wide and one zhang high. These characters were written long ago by the Heavenly Perfected Sovereign (Tianzhen Huangren), a legendary ancient Daoist immortal, and were regarded as the correct sounds of Heaven.

These hidden words have been part of the scriptures since ancient times. Their characters are vast in form, as though even the tiniest measure of weight could give rise to all things through them. All things seem to arise through emptiness: did emptiness give birth to me, or did I give birth to emptiness? The principle of the Great Brahma—the vast celestial realm and fundamental truth in Daoism—is indeed profound and boundless.

In the old text, each character was one zhang wide and one zhang high. The Heavenly Perfected Sovereign wrote these characters long ago as the orthodox sounds.

These hidden words are the original characters of the scriptures. Each is one zhang wide and octagonal, with rays of light streaming outward from its corners. The Heavenly Perfected Sovereign wrote them in the Longhan era, a legendary primordial age of cosmic calamity, and explained them.

If someone understands the meanings of these sounds, can observe purification and abstinence with reverence, and recite them, the heavens will send the Flying Celestial Divine Kings, heavenly generals, to examine that person’s practice, record their merits, and report them to the heavens. The myriad gods will come to pay homage, while the earth spirits wait at the gate. The Great Merit Demon King, a deity mentioned in Daoist texts, will also recommend the practitioner. Once this person has attained the way of the High Immortal, they will be able to travel through the Three Realms and ascend to the Golden Gate, the entrance to the celestial palaces. These sounds of heavenly perfection and nature can expel evil spirits, dispel calamities, save living beings, and bring all things to completion.

The Inner Meaning says: These boundless sounds can drive away all manner of spirits and evil forces, dispel every kind of calamity, free living beings from the suffering of birth and death, and bring both celestial beings and ordinary people to fulfillment. Rang means to avert calamities and dispel misfortune. These sounds reach all things and bring all things to completion; they are sounds of heavenly perfection and nature.

The Inner Meaning says that this immeasurable sound can drive away all spirits and evil influences, dispel every calamity, free all beings from the cycle of birth and death, and help heavenly beings and humans attain the true Dao. For this reason, it is called the “Numinous Book of Heavenly Truth” and the “Jade Characters of Nature.”

As for the way of the Golden Elixir, it is the subtle primordial essence and Qi that arise naturally from the Great Brahma—the highest and boundless heavenly realm—and unite with emptiness. The heavens can see those who cultivate this Dao; the gods secretly protect them. When their deeds are complete and their cultivation of the Dao is perfected, they can attain the realm of the immortals. Since the “Golden Elixir” spoken of here unites with emptiness, it is not a thing with shape or substance. Some falsely claim that it is the size of a pellet and the color of a vermilion orange. This is utterly absurd and shows that they do not understand what the Golden Elixir is.

To say that the Golden Elixir is “nothing” is wrong; to say it is “something” is also wrong. To say that it is sometimes something and sometimes nothing is wrong, as is saying that it is neither something nor nothing. What, then, is it? The Golden Elixir is lodged within concrete things, so it can be discerned through the forms those things display. Yet it depends on things for its presence and has no fixed form of its own.

What does it mean to be “lodged within things and display a form”? The Qingjing Jing says: “The Great Dao has no form, yet it gives birth to and nourishes Heaven and Earth.” Though the Dao is formless, people can see its workings in Heaven and Earth. “The Great Dao has no feelings, yet it moves the sun and moon.” Though the Dao is without feeling, people can recognize its workings in the movement of the sun and moon. “The Great Dao has no name, yet it nurtures the myriad things.” Though the Dao is nameless, people can recognize its presence in the myriad things.

What does it mean to “depend on things while having no form of its own”? Look inward at your mind, and you will find that it has no fixed, unchanging substance; therefore, do not cling to it. Look outward at your body, and you will find that it, too, has no fixed, unchanging substance; therefore, do not take it to be something real. Look farther at external things, and you will find that the myriad things have no independent, unchanging substance; therefore, they need not become obstacles. From this we can see that the Dao of the Elixir is simply union with emptiness; beyond this, there is nothing else concealed within it.

All of this follows nature and is not forced or contrived. That is why the hidden words of the Great Brahma are called the “sound of heavenly truth and nature.” They can therefore drive away evil influences, dispel calamities, deliver beings beyond birth and death, and bring all things to completion. This teaching accords with the Yi, takes the sexagenary cycle as its basis for reckoning time, reflects the workings of creation, and accords with the way of the Golden Elixir.

To say that it “wards off everything” means to be forever free from clinging to emptiness or existence. To say that it “averts every calamity” means to perceive and make use of the myriad things while knowing that all are empty. To say that it “delivers all beings” means to transcend birth and death. To say that it “brings everything to completion” means to fulfill the transformations of Heaven and Earth. Once the central principles have been explained in outline, the finer principles can be inferred from them.

Thus, reciting this scripture can draw celestial immortals down to behold the world below. The Lord on High praises the reciter from afar; the myriad gods come to pay their respects; divine beings from the Three Realms stand guard; demons bow their heads in submission; ghostly essences disperse of their own accord. The recitation rings out clear and bright, like jade striking jade.

“Jade book and jade characters” means “brilliant jade”; the voice echoes as the text is recited and chanted, hence “resounding.”

The ten directions grow solemn and pure; rivers and seas fall silent; mountains gather in clouds and mist; the myriad spirits are awed into submission, and the assembled immortals are summoned to come.

Reciting this scripture is like hearing the celestial music of a jade grove. It brings peace to the ten directions and clarity to the sun, moon, and stars. The waves on rivers and seas subside, mountains gather in clouds and mist, the myriad spirits are awed into submission, and the immortals are summoned to come to the practitioner.

There is no impure Qi in Heaven, nor demonic forces or calamity-bearing dust on Earth.

The Inner Meaning says: Those whose practice is perfected and whose Dao work is accomplished can ascend to Heaven and descend to the human world. This is the fruit of accumulating merit through recitation. The Lord on High praises them from afar to commend their merit; the myriad gods come to pay their respects out of reverence; divine beings from the Three Realms stand around the ceremonial retinue to guard them. The demons bow their heads, meaning that demonic forces and thieves have been subdued. The ghostly essences perish, meaning that the corpse worms—malevolent things within the body believed in Daoism to harm people and obstruct cultivation—have been eliminated. “Brilliant jade resounding” means that reciting the scripture naturally brings forth a response.

The cleansing of the ten directions signifies purity without impurity; the silence of rivers and seas signifies a tranquil nature; mountains gathering in clouds signifies settled Shen (spirit) and Qi (vital energy); the myriad spirits being awed into submission signifies the reverence of all the sages; and summoning the assembled immortals means that all who are summoned are perfected immortals who have attained the Dao. The absence of impure Qi in Heaven signifies that Yang Qi is undisturbed; the absence of demonic forces and calamity-bearing dust on Earth signifies that no hidden affliction lies dormant in Yin Qi.

“Mysterious wisdom, penetrating and clear” means that subtle, profound wisdom has become penetrating and lucid. “Vast and wondrously profound” means a broad heart and a realm of deep mystery.

The Inner Meaning explains that this passage sets out the profound, far-reaching power of the inner tones of the heavens to illuminate with wisdom. “Darkness” means depths that are remote and subtle, beyond measure; “wisdom” means insight that reaches everywhere and illuminates all things. Because wisdom can see into emptiness and stillness, it is called “dark wisdom.” What is lofty and without end is called “penetrating”; what shines brightly and illuminates the Three Pure Ones (the Daoist realms of the Three Pure Ones, Sanqing) is called “clarity.” “Penetrating” suggests the empty expanse, while “clarity” suggests purity and stillness. That which is vast and without boundary is called “great capacity.”

Within this boundless expanse, there is only true emptiness. True emptiness contains a subtle substance, within which is an unwavering testimony of truth; it can give rise to true sages. It can be called neither existent nor nonexistent. It abides eternally, clear and unmoving, subtle and beyond comprehension. Its principles cannot be fully explained by ordinary means. Within the mysterious lies a mystery still deeper; this is why it is called “the mystery within the mystery.”

The highest sages, compassionate and pitying the beings in the lower realms, sent down this true scripture and placed it among the wondrous rites of the Mystery, to awaken people and deliver all things. Those who recite and chant the scripture can communicate with the heavens. Those who carry this numinous text may cultivate in accordance with the movement of Qi; when their practice is complete, they rise to become attendants in the Golden Palace of Heaven. This is like accumulating learning, attaining the true Dao, and entering the realm of the sages; their power to generate and transform Heaven and Earth and respond to things in their workings is without limit. Those who understand the sounds and meanings of the jade characters—the sacred writing of Daoist scriptures—will soon ascend, body and bones together. Those who seek to learn the Dao should strive diligently.

At the beginning of the scripture, the Celestial Worthy speaks of the origin of creation; at its end, he speaks of the Great Brahma, the fundamental body of the cosmos. This shows that the Dao’s substance and its function cycle back and forth without end. Fearing that practitioners might fail to understand the principle of constant clarity and stillness, and fall into the biased views of attachment to “being” or attachment to “nonbeing,” he therefore gives this teaching: “Dark wisdom, penetrating clarity, great capacity, mystery upon mystery.” “Darkness” means joining with empty stillness and entering into Wuwei (non-action); “wisdom” means wondrous knowledge that is perfectly complete and clear; “penetrating” …