《元始无量度人上品妙经四注》

In the midst of emptiness and chaos, luminous Qi stirred, while Heaven and Earth had yet to separate. As the Great Dao was about to manifest, wondrous writings appeared from the celestial realm. As the Qi of emptiness first gathered, subtle Qi took shape in the Azure Vault, the Daoist celestial realm. Each character was a zhang square, its strokes winding and turning as they spread in eight directions, brilliant with light.

At that time, the Celestial Worthy of Primordial Beginning descended to Bailingt. The Five Elders sat around him in attendance. He then instructed the Celestial True Man to model these mysterious writings on the pattern of the celestial realm, arrange them as the hidden script of the heavens, and compile them into the numinous writings of the Five Directions. These recorded ancient eras such as Hundun and Longhan, and were stored in the Palace of Purple Tenuity at Yuluo. Later, the writings gave rise to the thirty-six divisions of revered scriptures and twelve thousand kinds of charts and records. The celestial texts, cloud seal-script, and books of the Eight Assemblies all took them as their source.

In ancient times, the Celestial Worthy of Primordial Beginning taught and gathered the Lingbao teachings within a precious pearl in the Heaven of Primordial Azure, to save the beings of Heaven and humanity. The Lord of Jade Morning arranged the beginning and end of these scriptures and teachings, then stored them in the celestial library. It was decreed that they be transmitted only once every forty thousand kalpas, and an oath was sworn not to reveal them lightly to the human world. Later, the Golden Mother of the Jasper Terrace, moved by compassion for humanity during the calamities of Yang Nine and Hundred Six—a period of disaster in Daoist divination—personally went to Jade Capital to plead for the teachings to be transmitted.

When the Yellow Emperor Xuanyuan sought the Dao from the Celestial Worthy in the region of Mount Emei, he bowed to him, and the Celestial Worthy imparted precious teachings. Later still, during the Eastern Wu period, Ge Xuan of Mount Gouqu traveled to Kuaiji Commandery in search of Daoist teachings, then prayed for the true Dao at Mount Shangyu. There he encountered the carriage of an envoy bearing an edict from the Supreme Ultimate and received a collection of Lingbao scriptures. This scripture was ranked among the highest grade and was one of the earliest scriptures to be transmitted.

Later, people throughout the realm took up the practice and recitation of this scripture. Its hidden verses and profound sounds and meanings were difficult for ordinary people to fathom. Yan Dong of the Qi dynasty was the first to write a commentary on it. Looking upward, he observed the movement of Brahma Qi—the primordial energy associated with the celestial realm—and looking downward, he examined the winding depths of Fengdu, the underworld in Daoist belief. He recorded what he discovered in books, making clear the principles both within and beyond the scripture. Without his penetrating exposition of its subtle and profound aspects, how could the scripture’s meaning have been set out so clearly? Thanks to his work, later admirers of the scripture could resolve their questions, clarify its hidden meanings, and explain them in accordance with their own capacities.

During the Tang dynasty, the Daoist Xue Youqi practiced the Dao on Mount Qingcheng and cultivated his true nature on Mount Heng. He wrote commentaries and prefaces that clearly explained the scripture’s methods of visualization and cultivation. Later, Li Shaowei, an attendant of the Great Purity, and the Western Florescence Master Cheng Xuanying each wrote their own commentaries. Drawing on the Inner Sounds—the explanations of esoteric pronunciations and meanings found in Daoist scriptures—they filled in omissions and corrected what was missing, bringing the scripture’s narrative and doctrinal meanings to fuller expression.

Jingyuan had admired Daoism since childhood and began studying Daoist scriptures in his youth. Though aware of his limited understanding, he ventured to organize and compile the commentaries of earlier scholars. From the explanations of the four authors, he removed repetitions and selected the most essential and profound ideas, arranging them in four volumes in the hope of easing readers’ confusion.

This preface was written on the fifteenth day of mid-autumn in the fourth year of the Zhiping era, the Dingwei year.

“Dao” consists in stillness and Wuwei (non-action), allowing the mind and spirit to accord with the Dao. A “Jing” (scripture or classic), by contrast, is transmitted and spread through writing, teaching, and recitation. Without inner stillness, it is difficult to accord with the Great Dao; without instruction and recitation, the scriptures cannot be made widely known. Though Dao and Jing follow different paths, their roots run together as one: seen in their particulars, they seem to lie apart, but brought together, they return to unity. The scriptures are established on the Great Dao, and the Dao is explained through the scriptures. The Dao is the root of the scriptures, while the scriptures are the manifestation of the Great Dao’s activity. Root and manifestation illuminate one another, as substance and function join in a mystery.

Thus the true writings—the celestial texts described in Daoist scriptures—shone forth above the void, while the grand source opened in the palace of the Purple Ultimate. From this came the Three Grades of True Registers, which distinguish the scriptures transmitted from the different regions by the flying immortals. The Seven Divisions of the Many Scriptures then circulated widely, displaying the luminous writing of cloud talismans, the cloud-shaped signs of Daoism.

Thereupon, the Celestial Worthy of Primordial Beginning sat enthroned in the Upper Purple Tenuity Palace of the Jade Capital of the Dark Metropolis. The orthodox scriptures of the Three Caverns were arranged before him, with the three great supplementary scriptures behind. The two chapters of the Dao and De served as aids, while the hidden books of Jade Clarity presided over the teaching. The Lingbao Scripture of the Cavern of Mystery is one of the “Middle Cavern” texts among the Three Caverns; the “Measureless Salvation of Humanity” is one volume within that Middle Cavern.

There are many ways to cultivate this scripture. Among the texts recited, this volume holds the foremost place. It can dispel calamities from Heaven and protect and stabilize the sovereign; below, it wards off poison and harm and saves the people; in the middle, it delivers one’s ancestors; and for oneself, it brings attainment of the Dao. It is a supremely wondrous and expansive model, peerless in the realms of the Three Pure Ones.

The principles of this scripture are profound and subtle, and its sounds and rhythms are elusive and difficult to understand. It expounds the truths of the Great Brahma—the pure and vast realm described in Daoism—and is not made up of simple words intended to teach ordinary people. Thus, only perfected sages and realized immortals who have mastered the mysteries and probed the most hidden depths can fully understand its chapters. Many recite this scripture, but few truly comprehend its meaning.

I do not presume to my own abilities. I am like a tiny midge trying to lift a weight of a thousand jun, yet I have dared to judge the intent of sages from my shallow, worldly understanding. If I could personally receive instruction from a Dark Master, I would hope to be guided.

Written by Xue Youqi, Daoist of Mount Heng, in the jiawu year and the gengwu month.

Xue Youqi says in his preface: “My abilities are limited, yet I presume to judge the intentions of the sages. It is like a tiny insect trying to lift a weight of a thousand jun. Only if I could personally receive the teachings of a profound master might I hope to be guided. This preface was written in the jiawu year, in the gengwu month.”

The Supreme Scripture of Limitless Salvation, the Sublime Scripture of the Highest Rank from the Cavernous Mystery and Numinous Treasure

Youqi explains: “‘Supreme’ means the utmost and most expansive; ‘Highest’ is a title of reverence. ‘Cavernous’ means penetrating and all-pervading; ‘Mystery’ means subtle and profound. ‘Numinous’ refers to sacred and wondrous transformation; ‘Treasure’ means something precious and worthy of honor. ‘Limitless’ means beyond counting, and ‘salvation’ means bringing people from the ordinary into the sacred. This Jing teaches methods for opening the way to transformation, helping people cultivate the Dao and become immortals; its efficacy has no limit. ‘Cavernous Mystery and Numinous Treasure’ names the class of scripture, while ‘Limitless Salvation’ is the title of this volume. It is ranked supremely high, hence ‘Highest Rank’; its efficacy is subtle and wondrous, hence ‘Sublime Scripture.’”

Shaowei explains: “‘Supreme’ is the utmost realm of the Great Dao; ‘Cavernous Mystery’ is the wisdom that understands what is hidden, subtle, and profound. The Heavenly Worthy of Primordial Beginning is supremely noble, dwelling far away in the Great Luo Heaven, above the Three Heavens. His vastness has no outer limit, and his depth cannot be fathomed; hence he is called ‘Supreme.’ He can probe the depths, discern what is concealed, understand the highest principles of the world, and exhaust the mysteries of all things; hence he is called ‘Cavernous Mystery.’ Transformation without fixed form is called ‘Numinous’; what is revered and cherished is called ‘Treasure.’ The numinous writings are splendid; the Five Emperors attend court, and the jade characters shine forth, becoming a model observed by the heavens. Later, the scripture was engraved on golden slips, and its commentaries were circulated in the world. Because these wondrous writings are worthy of reverence and cherishing, they are called ‘Numinous Treasure.’

“The Heavenly Worthy of Primordial Beginning manifests in response to the different kalpas, travels through the Three Realms, spreads the teachings, and saves living beings, enabling them to attain the Dao and become perfected beings. Those who receive salvation are as numerous as rain and mist, and cannot be counted even across countless ages; hence the name ‘Limitless Salvation.’ The scriptures of the Three Caverns and the hymns and invocations of the Numinous all place opening the way to salvation as the foremost act of cultivation. This is the ladder leading to the realm of perfected beings and the foundation on which Dao cultivators establish themselves; hence it is called the ‘Sublime Scripture of the Highest Rank.’”

The Dao Lord (the Supreme Deity of the Upper Clarity, the Jade Dawn, and the Lofty Sage of the Great Dao) said:

Youqi explains that “the Dao Lord says” here refers to the words of the Supreme Deity of the Upper Clarity, the Jade Dawn, and the Lofty Sage of the Great Dao. The Dao Lord was a disciple of the Celestial Worthy of Primordial Beginning and a teacher to the Heavenly Emperor of Taiwei. He resided in the Jade Dawn Palace of the Upper Origin in the Upper Clarity realm, within the celestial land of Upper Clarity. After receiving this scripture, the Dao Lord wrote a preface for it; that is why the text opens with “the Dao Lord says.” Xuan Ying offers the same explanation.

Drawing again on the Scripture of Original Practice, Xuan Ying says that the Dao Lord was from the Western Na Jade Kingdom and descended from the imperial family. He was able to honor and receive the teachings of Lingbao and Primordial Beginning. Later, he was enfeoffed as the Heavenly Emperor of Yuyue Nalinchang Jade Terrace, ranked among the Lofty Sages, and governed the Mysterious Capital. The Scripture of the Great Cavern of the Jade Capital calls the Lofty Sage of the Great Dao of Upper Clarity by another name, Lord Jade Dawn. He resided in the Seven-Jade Purple Chamber of the Medicinal Pearl Jade Tower and acted under the command of the Emperor of Emptiness, who was the Celestial Worthy of Primordial Beginning.

Long ago, in the Beginning-Cyan Heaven, on the Great Floating-Li Land of Azure Void and Empty Song, the Dao Lord received from the Celestial Worthy of Primordial Beginning the Supreme Scripture of Deliverance without Limit.

Youqing explains: “‘Formerly’ means in the past. The ‘First Azure Heaven’ is the eastern Azure Heaven of the Nine Qi, located above the Round Net Heaven and beyond the eastern extremity. ‘First’ is the title given to the foremost of the five directional heavens, while ‘azure’ refers to the color of the Nine Qi of the East. There, the sky is deep blue, the clouds emerald green, and the rosy clouds stretch far and wide, so it is called the ‘Jade-Bright Realm.’ Spiritual phoenixes roost among jade trees, and songs and music sound through the air, so it is called ‘Empty Song.’ The ‘Great Fuli Land’ is the great kingdom of Fuli. The Dao Lord said that he had once been in this celestial realm, where he received the scripture for saving people transmitted by the Celestial Worthy of Primordial Beginning.”

Shaowei explains: “The ‘First Azure Heaven’ is the Jade-Radiance Heaven in the northeast. Azure clouds surround this heaven, divine winds play their music, and purple celestial writings resound among the trees, naturally transforming into song. The emperor of this land bears the title Celestial Worthy of Fuli. When he descended into the ten directions and the gods gathered to save people, he received this scripture. The Book of Numinous Writings records: At the eastern extremity lies the Great Kingdom of Fuli, whose land is entirely green jade and where azure clouds and rosy mists often arise. There is also a green forest, whose leaves naturally display purple characters. When the wind passes through the trees, their sounds become bright, clear hymns of the Cavern, ringing through the void. Hence it is called the ‘Jade-Bright Realm of Empty Song.’”

Xuanying explains: “In ‘Great Fuli Land,’ ‘great’ means vast and remote, ‘Fuli’ is the name of the emperor of that kingdom, and ‘land’ refers to its territory.

“The scripture continues: When the Celestial Worthy of Primordial Beginning was about to proclaim this scripture, he circled through the vastness of space ten times to summon the gods of the ten directions. Then he began to approach the ritual seat.”

Youqi says: “Yuan” means beginning, and “shi” means first or foremost. Here, the phrase means that the Celestial Worthy of Primordial Beginning established the starting point of all transformations and is the root of all the Dao. He dwells in the upper realm of Jade Clarity and governs the domain of the Great Luo Mysterious Capital. He established the foundations of Heaven and Earth and brought forth the source of all things. When preparing to transmit scriptures and teach the Dao, he first summons the heavenly perfected beings from the ten directions, calling them from each direction in turn, for ten summons in all. This does not mean that he travels ten circuits among the ten directions. Only after the summons are complete does the Celestial Worthy ascend the seat. The word “zhi” means to go to a place or take one’s seat.

Shaowei says: The Celestial Worthy of Primordial Beginning is an emanated form of the Void Sovereign, the supreme Celestial Worthy revered in Daoism. His true nature manifests as an emanated body; this is called “realizing and cultivating.” The profound and subtle source of the Dao is the realm inherent in his own nature. The Scripture of the Cavern Spirit says, “The subtle and wondrous image has no form, yet in response to an encounter, it can manifest a form.” The Qi of true essence transforms into a visible countenance. Then the Celestial Worthy turns the scripture ten times, and the heavenly perfected beings from the ten directions gather in response. They come from far and near to take their seats. “Zuo” means a seat, and “zhi” means to go to a place.

The great heavenly perfected beings, the supreme sages and exalted venerables, the perfected beings of wondrous practice, and a countless host all came riding through the air.

Shaowei says: “Yang” carries the meaning of “to stop.” The true sages, exalted spirits, and their attendants arrived in vast processions, with great numbers of carriages and horses; the heavens, too, all came forth. By this reckoning, their numbers are beyond counting.

Youqi adds: “Yang” can also be used in the sense of “to end” or “to cease.” Thus, “a countless host” means beings whose number has no end.

They flew among the clouds and above the vermilion skies, riding green carriages with wheels of jade. Feathered canopies hung over their vehicles, where shimmering jade light flowed. Dense streams of five-colored light interwove, illuminating the whole expanse of space.

Youqi says: “Yang” is interchangeable with “yang,” and ancient books sometimes use “yang” in place of “yang.” “Yang” means to end or come to a close. Therefore, “without end” means endless and inexhaustible. Here, the passage says that the multitudes of the heavenly realms gather without end, while one must still maintain visualization—focused contemplation in the mind.

Shaowei says: The text beginning with “Primordial Beginning, Cavern Mystery” is called a “Jing.” The visions described are too numerous to count: the immortals, all beneath canopies made of feathers and riding in green carriages, fly across the clouds and crimson heavens, bearing jade carriage hubs in their hands. The perfected beings of the heavenly realms gather, and the highest sages arrive as well. Luminous essence shines out in all ten directions, and jade-colored radiance illuminates the empty expanse. “Flowing essence” refers to the five-colored vital energies moving within the jade light; “jade light” refers to the radiance emanating from the perfected beings. The “Great Void” lies above the Great Clarity.

Shaowei also says: Flying clouds and crimson skies congeal into garments; green carriages and jade wheels are drawn by dragons and phoenixes. These garments and vehicles all shine with luminous essence, bright and magnificent in color. They are the ritual garments and vehicles worn and used by the Celestial Worthies. The liturgical text says that above the Brahma Heavens, garments are all formed from the wondrous natural Qi, like flying clouds and flowing skies.

Xuanying says: “Carriage” means the body of a vehicle. The immortals wear flowing skies as garments and ride in green carriages, with canopies made from the feathers of numinous phoenixes and teams of nine-colored dragons and phoenixes. Their vehicles reflect one another and shine with radiance, hence the phrases “feathered canopies casting their shade” and “radiance spreading far and bright.” Their garments and vehicles gleam brilliantly, hence “flowing essence and jade light” and “garments and vehicles ablaze with splendor.” Their abundant, flourishing five-colored radiance is called “lush and vigorous.” Millions upon millions of vehicles and attendants come through the air, filling the Great Void. They all go to Fuli to hear the teaching; hence the phrase “illuminating the Great Void.”

For seven days and seven nights, the sun, moon, and stars of the various heavens, along with the Xuanji and Yuheng—the instruments used in ancient times to observe the heavens—all cease their movements at once. The divine winds grow still, and the clouds over the mountains and seas disappear. No floating clouds veil the sky, and the clear Qi of the four quarters is bright and pure.

“The heavens” refers to the thirty-two heavens. Each heaven has its own sun and moon, whose vital essences and light arise of themselves; they are fundamental forms that branch out from this realm. Xuanji and Yuheng refer to the seven stars of the Northern Dipper: the four stars forming the bowl are called Xuanji, and the three stars forming the handle are called Yuheng. The “four Qi” refers to the four celestial phenomena of Heaven, Earth, the sun, and the moon, all of which appear bright and clear.

The true Dao is transmitted by realized people, and the sacred Dao is passed down by sages. Thus the sun, moon, and stars cease their courses, remaining in the sky to shine; mountains and seas draw in their breath and no longer send up mist; the Wind Master, deity in charge of the wind, dares not stir the branches, while the Cloud General, deity in charge of clouds, gathers the clouds so they do not obscure the scene. Heaven and Earth thereby become vast and bright, and the sun and moon shine clear. The ritual service continues for seven days and seven nights, and is about to conclude. If it is said that the sun and moon have stopped their wheels, why are there still nights? Here, time is reckoned according to the ordinary scale, amounting to about seven days and seven nights.

Shaowei says: These are all auspicious signs manifested in Heaven. The “Treatise on Astronomy” records that the seven stars of the Northern Dipper are what are called Xuanji and Yuheng: the four stars forming the bowl are Xuanji, and the three forming the handle are Yuheng. The sun, moon, and stars, as the divine officials and palaces of Heaven, also come to hear the Dao at their appointed times, and so they halt their courses.

The land, mountains, rivers, and forests throughout the territory of a single country all become level and even, without any rising or falling; the whole Earth turns to green jade, with no other color to be seen.

Youqi says: “A single country” here means the great nation of Fuli. In the mountains are Qian forests and jade trees; among the rivers are divine streams and numinous ravines. Yet all become level and even, no longer standing higher or lower than one another. Since the whole Earth turns to green jade, naturally no other colors are mixed in. These are the scenes produced by the miraculous transformations of that time: the sun and moon therefore halt their wheels, and the mountains and rivers naturally become level.

Shaowei says: These two phenomena are auspicious signs manifested by the Earth. Mountains, rivers, and land belong to the underworld, where the Earth deities dwell. Responding to the formless Dao, they transform into green jade.

The assembled realized people sit in attendance beside the Celestial Worthy of the Primordial Beginning.

The assembled Immortals stood in attendance nearby. The Celestial Worthy of Primordial Beginning sat upright in midair, seated upon a five-colored lion.

Youqi said: The lion hangs in empty space, with the Celestial Worthy of Primordial Beginning seated upon it. The lion is king of the hundred beasts; its might can awe all the other animals, and a single roar can subdue evil spirits. The Celestial Worthy’s divine power is vast and can subdue the demons, which is why he sits upon a lion throne. The Celestial Worthy takes his seat and expounds the scripture, while the assembled Immortals sit in attendance, serving him and listening with reverence. Shaowei said: This describes the Dao-form in which the Celestial Worthy manifests.

When the Celestial Worthy had recited the scripture once, the great sages of all the heavens praised him together, saying, “Excellent!” At that moment, the deafness afflicting the men and women of a certain country was healed, and their hearing was restored.

Youqi said: Hearing for the first time the Celestial Worthy’s wondrous, numinous voice and learning the subtle principles of the utmost sage, they all praised him, saying this was a great blessing. Thus, after the men and women of the great kingdom of Fuli had heard the scripture, their deafness was entirely healed. This is the efficacy revealed when the scripture is expounded once. Xuanying said: The men and women in the country who listened to the teaching heard the scripture once; their ears heard it and their hearts understood it. This is called “opening the hearing.” There is also an interpretation that compares the “country” to the human body: after hearing the Dao’s teaching, one gains understanding, and its principles enter the heart. This, too, is called “opening the hearing.”

When the Celestial Worthy had recited the scripture twice, the blind were able to see.

Youqi said: The first recitation enabled people to hear subtle principles; the second enabled them to see the Celestial Worthy. This is the efficacy of expounding the scripture twice. Xuanying said: By the second recitation, people gradually come to recognize the scripture and understand its words, which is why it is said that “their eyes grow clear.” If we interpret the passage according to the meaning expressed in the scripture, it does not refer to an ailment of the physical eyes.

When the Celestial Worthy had recited the scripture three times, those unable to speak were able to open their mouths and speak.

Youqi said: Having enabled people to see the sage’s countenance, the Celestial Worthy next enabled them to recite the scripture aloud. This is the efficacy of expounding the scripture three times. Xuanying said: By the third recitation, people understand and grasp it in their hearts, and can naturally teach the wondrous Dharma. That is why it is said they “are able to speak.”

When this scripture has been recited and expounded for the fourth time, people with lame legs and those who are ill can all rise and walk. This is the efficacy revealed by the third recitation. Xuanying explains: When one has recited it three times, one understands the meaning of the scripture in one’s heart and can then explain its wondrous teachings to others. Hence the phrase “able to speak.”

When this scripture has been recited and expounded for the fourth time, people with lame legs and those who are ill can all rise and walk.

Youqi explains: Since reciting it three times enables one to speak about the scripture, reciting it four times enables one to step forward and follow the Way. This is the efficacy of the fourth recitation. Xuanying explains: Although after three recitations one can already speak about the scripture, one has not yet grasped its truth. By the fourth recitation, one understands the need to seek out a teacher and ask about the scripture’s meaning. Hence the phrase “able to walk.” “Accumulated and transmitted” refers to illnesses passed down through generations and linked from one person to another.

When this scripture has been recited and expounded for the fifth time, people who have been ill for a long time and have not recovered despite prolonged treatment can regain their health in an instant.

Youqi explains: Since one is already able to step forward and follow the Way, reciting it five times enables one to cultivate the whole body together. This is the efficacy of the fifth recitation. Xuanying explains: By the fifth recitation, understanding has penetrated deeply into the heart, merit continues to grow, and blessings become more profound. Thus long-standing, stubborn illnesses can be dispelled, restoring people to the state they were in before they fell ill.

When this scripture has been recited and expounded for the sixth time, white hair turns black and lost teeth grow back.

Youqi explains: Once one has cultivated the whole body, it can receive the benefits of cultivating the true Way. This is the efficacy of the sixth recitation. Xuanying explains: By the sixth recitation, merit is deep and blessings are abundant, allowing the body to recover to the state it was in before illness.

When this scripture has been recited and expounded for the sixth time, white hair turns black and lost teeth grow back.

Youqi explains: Once one has cultivated the whole body, it can receive the benefits of cultivating the true Way. This is the efficacy of the sixth recitation. Xuanying explains: By the sixth recitation, merit is deep and blessings are abundant, enabling white hair to turn black and lost teeth to grow back.

When this scripture has been recited and expounded for the seventh time, the elderly regain the strength of their youth, and the young become even healthier and stronger.

Youqi explains: The earlier recitations reveal efficacy step by step; here, the whole body is bathed in sacred grace. This is the efficacy of the seventh recitation. Xuanying explains: By the seventh recitation, the elderly can all regain their youth, while the young become healthier and stronger.

When this scripture has been recited and expounded for the eighth time, women can conceive, and birds and animals can bear young. All life, whether already born or not yet born, can be nurtured and grow.

Youqi says: Those who have already been born can return to youth; those not yet born can also be granted life. Such are the wondrous effects revealed by reciting the scripture eight times.

Xuanying says: Reciting the scripture seven times extends its efficacy to the seven consciousnesses and brings its transforming influence to Heaven, Earth, and Humanity, the Three Powers. Reciting it eight times spreads its grace to the four kinds of life: womb-born, egg-born, moisture-born, and transformation-born. All beings with a spirit receive its blessings. Womb-born beings do not die prematurely, and egg-born beings do not suffer harm when breaking out of their shells. All are nurtured and protected; hence it is said that they can all grow and live.

Reciting the scripture nine times causes things hidden underground to emerge, and gold and jade to reveal their forms.

Youqi says: Once people have received life and nature, hidden treasures beneath the earth are made manifest, and everyone in the land can obtain precious treasures of gold and jade. Such are the wondrous effects revealed by reciting the scripture nine times.

Xuanying says: The passage above describes the scripture’s universal transformation of the four kinds of life. Here, it says that spirits in the unseen realms also receive its blessings. Hidden treasures emerge from underground, and gold and jade abound across the mountains and rivers. People therefore have ample resources, which is why it says, “gold and jade reveal their forms.”

Reciting the scripture ten times gives life again to dry bones: they all rise and become living people.

Youqi says: Once people have obtained these hidden treasures, what is decayed can then be transformed into something wondrous. Such are the wondrous effects revealed by reciting the scripture ten times.

Xuanying says: Reciting the scripture nine times has already brought its power throughout the regions of the earth. Reciting it ten times evokes a response from the heavens above. Thus one obtains the Great Unity Talisman for Restoring the Bones, said to revive skeletons. Even dry bones long buried come back from death and become living people once more.

Then, throughout the entire land, men and women alike turn to it with sincere devotion. Everyone is protected and guided toward deliverance, and all attain long life.

Youqishuo says: At that time, in the Kingdom of Fuli, men and women, young and old alike, all received the sage’s grace and were universally delivered. The living did not die, and the dead were restored to life, so everyone could live forever.

Xuanying says: “Qing” means “completely.” When the Celestial Worthy preached the scripture, the men and women of the Kingdom of Fuli sat nearby and listened to the wondrous teachings. They all listened with undivided attention, which is why the text says, “all gave their hearts completely.” Everyone in the kingdom was protected and delivered by this wondrous teaching for saving people. They were able to cultivate and realize the true Dao, so the text says that everyone could live forever. The illnesses suffered by people in the various heavens varied in severity, and the effects of cultivating the Dao varied in depth: those with mild illnesses needed less effort to recover, while those with severe illnesses had to accumulate more effort before they could regain their health. Therefore, the scripture says that reciting it ten times can reach the various heavens, restore the dead to life, revive withered bones, and grant enduring life.

Shaowei says: When dragons and tigers cry out, winds and clouds rise in response; when a sage arises, the three powers—Heaven, Earth, and humanity—respond as well. This is a natural pattern, and its signs are bound to appear. Thus, proclaiming this scripture ten times can immediately cure a hundred kinds of illness. Who but the supreme sage, the Celestial Worthy of Primordial Beginning, could accomplish this? Earlier practitioners believed that the illnesses treated by the scripture were afflictions of the mind alone, not bodily diseases. This interpretation is quite mistaken.

Someone raises a question: According to earlier accounts, the Four Heavens inhabited by the Seed People have already eliminated every kind of vexation and habitual tendency. Everyone possesses an innate clarity of insight and is no longer born from a womb. Now the Celestial Worthy is preaching in the Azure Vault, and the Seed People belong to the Third Heaven. Why, then, do the people of the kingdom still suffer illness like ordinary people in the world below? This interpretation is not accepted here. The term “kingdom” can refer to whatever area falls within the reach of the Celestial Worthy’s authority and instruction: a feudal lord calls the territory under his rule a kingdom; the Son of Heaven calls the lands within the four seas a kingdom; and each of the thirty-two Heavenly Emperors calls the heaven under his jurisdiction a kingdom. The Celestial Worthy’s Dao is present everywhere, and his instruction reaches everywhere, so the Eight Encompassing Worlds may also be called one kingdom. From this perspective, where is not the Celestial Worthy’s domain? It is therefore no surprise that men and women in the kingdom fall ill.

The “Numinous Verses of the Empty Cavern” say: “Wind stirs the Eight Encompassings; the returning and floating grow brighter through the hidden vastness.” Earlier accounts hold that the “Eight Encompassings” refers to the heavens in the eight directions. Xuandu, the celestial capital in Daoist mythology, lies at the center, with five hundred and fifty-five billion, five hundred and fifty million, five hundred and fifty thousand, five hundred and fifty layers of heaven in each direction. All these successive heavenly realms fall within the domain brought forth in a single transformation of the Celestial Worthy of Primordial Beginning.

The Dao says: At that time, the Celestial Worthy of Primordial Beginning, a revered Daoist deity, recited the scripture once. From the boundless East came, flying through the air, the countless ranks of Perfected Great Gods and their many divine attendants.

Youqi explains: “At that time” means when the scripture first began to be spoken. When the Celestial Worthy first preached the scripture, the divine attendants of the East came in throngs. The divine attendants were ranked by status, with many grades, hence the phrase “boundless and measureless grades.” Their numbers were beyond counting, hence “an unending multitude.” They came through the air, riding on emptiness. The word yang can mean an end or cessation. Youqi understands this as the moment when, after the Celestial Worthy first preached the scripture, the deaf regained their hearing.

Xuanying explains: This chapter again describes the Celestial Worthy preaching the scripture in turn to the Ten Directions and summoning their divine attendants. The earlier passage summoned the divine attendants of all Ten Directions in general, without specifying their locations. Here, the arrival of the divine attendants from the East is described again, showing that the Celestial Worthy summons the heavens in a particular order. After the Celestial Worthy recited the scripture once, the boundless Perfected Great Gods of the East and their innumerable divine attendants came flying through the air to hear the scripture, confirm its teachings, and pass them on to humans and spirits. Yang can also mean cessation. The hearts of the true sages are free of attachment; when they feel the summons, they answer it. The Celestial Worthy recited the scripture once, and the summons reached far and wide without limit, hence “boundless”; the divine attendants were beyond number, hence “an unending multitude.”

The Dao says: After the scripture had been spoken twice, the boundless ranks of Perfected Great Gods and their many divine attendants came flying through the air from the South.

Youqi explains: Everything said here has the same meaning as in the earlier passage. This is the moment when, after the Celestial Worthy preached the scripture a second time, the blind regained their sight.

The Dao says: After the scripture had been spoken three times, the boundless ranks of Perfected Great Gods and their many divine attendants came flying through the air from the West.

Youqi explains: This is the moment when, after the Celestial Worthy preached the scripture a third time, those who could not speak regained their speech, and the blind regained their sight.

The recluse who cultivated the Dao explained: When the scripture was first recited for the third time, those who had been unable to speak were able to speak.

When the scripture was recited for the fourth time, countless great gods of the highest and truest kind came flying from the boundless north. The recluse who cultivated the Dao explained: This was when, at the first recitation of the fourth time, the lame, the sick, and those whose movements were impeded could all rise and walk.

When the scripture was recited for the fifth time, countless great gods of the highest and truest kind came flying from the boundless northeast. The recluse who cultivated the Dao explained: This was when, at the first recitation of the fifth time, those who had suffered long, severe illnesses suddenly recovered their bodily health.

When the scripture was recited for the sixth time, countless great gods of the highest and truest kind came flying from the boundless southeast. The recluse who cultivated the Dao explained: This was when, at the first recitation of the sixth time, white hair turned black and lost teeth grew back.

When the scripture was recited for the seventh time, countless great gods of the highest and truest kind came flying from the boundless southwest. The recluse who cultivated the Dao explained: This was when, at the first recitation of the seventh time, the elderly regained their strength and the young became robust.

When the scripture was recited for the eighth time, countless great gods of the highest and truest kind came flying from the boundless northwest. The recluse who cultivated the Dao explained: This was when, at the first recitation of the eighth time, pregnant women and pregnant birds and animals alike gave birth and raised their young successfully, whether the offspring had already been born or were still in the womb.

When the scripture was recited for the ninth time, countless great gods of the highest and truest kind came flying from the boundless heights above. The recluse who cultivated the Dao explained: This was when, at the first recitation of the ninth time, treasures buried underground came to light, and gold and jade emerged from the earth.

When the scripture was recited for the tenth time, countless great gods of the highest and truest kind came flying from the boundless depths below. The recluse who cultivated the Dao explained: This was when, at the first recitation of the tenth time, flesh and blood grew anew upon dry bones, and the dead returned to life as human beings.

The recluse who cultivated the Dao explained: Each recitation of the scripture summons the gods from one direction. Once it has been recited ten times, the gods of all ten directions have assembled. The “ten directions” spoken of here include the thirty-two heavens, the four intermediate directions, and the directions above and below.

Youxique’s commentary says: This means that after this scripture had first been preached ten times, the withered bones began to grow again, and everyone started to come back to life in human form.

Youxique’s commentary says: Each time the scripture was preached, beings from one direction were summoned. When the ten recitations were complete, beings from all ten directions had arrived. Here, “the ten directions” refers to the thirty-two heavens, as well as the four intermediate directions, above, below, and the other regions. Shaowei’s commentary says: This passage again recounts how the scripture was preached repeatedly to summon beings from the ten directions. The Celestial Worthy’s supernatural powers were boundless, and his presence endured freely through all time. Why, then, did he not summon beings from all ten directions with a single recitation, instead of preaching ten times? He did so to teach with solemnity and earnestness, so that people could understand the words and grasp their meaning.

All the men and women of the kingdom sincerely turned toward him in reverence and admiration. People arrived in a steady shower, then gathered like a dense fog, in numbers without limit. They converged in an unbroken stream, nearly filling half the kingdom. The land seemed to buckle and sink under their weight, and their movement could not be stopped.

Youxique’s commentary says: “Zha” means to fill or crowd a place. This describes the people of the kingdom turning toward the wondrous teaching, returning their hearts to the Dao. They arrived like falling rain and gathered like fog closing in from every side. The crowds spread everywhere, conveying their great numbers; in reason, the land would not actually buckle and sink beneath them. The people swept along like grasses and trees bending before the wind, impossible to hold back. Thus the sage did not interfere out of personal intent, but let all things follow their own nature. Shaowei’s commentary says: Here, “kingdom” refers to the great kingdom of Fuli. “Filling half the kingdom” means that the gathering occupied half the kingdom’s territory; “zha” can also mean to occupy.

The Celestial Worthy of Primordial Beginning then suspended a precious pearl, no larger than a millet grain, in the remote, still emptiness of space, five zhang above the ground. The Celestial Worthy of Primordial Beginning led the Heavenly Perfected Great Spirits, the High Sages and Venerable Ones, the Perfected Ones of Wondrous Practice, the supremely perfected Great Spirits without limit from the ten directions, and countless beings, all together into the pearl.

Youqi explains that the precious pearl is a metaphor for the Dao. It hangs in the deep and mysterious sky, and its meaning is the same as that of the “Mysterious Pearl.” The pearl is as large as a millet grain because millet is foremost among the five grains and a basic source of human sustenance. The scripture means that receiving this text is like receiving the food needed to sustain life. If the Lingbao scriptures can be transmitted within the pearl, then it is a treasure within a treasure, mystery within mystery, the truest of the truly real, and the Dao within the Dao. Thus, beings in the ten directions are all ushered into a single precious pearl. Through this, the scripture reveals that divine transformations are boundless and cannot be judged by ordinary principles.

The pearl hangs five zhang above the ground so that people may escape the evil age of the Five Turbidities—a world filled with impurity and affliction—and free themselves from the generative and overcoming interactions of the Five Phases. Once the Five Turbidities have been cleared away from the pearl, people no longer suffer various calamities. When the constraints of the Five Phases cease to operate, they can remain forever free from the harm caused by mutual overcoming. The Five Phases no longer overcome one another, all things are preserved, and people can naturally live long and endure. In the end, they attain the Dao and become perfected beings.

The heavenly beings look up and see countless beings streaming through the pearl’s entrance.

Xuanying explains that “surging without end” refers to an immeasurable multitude, like rain and mist, all entering through the pearl’s mouth. It also expresses the inexhaustibility of true wisdom.

After entering the pearl, the beings vanish without a trace. The people of the realm disperse in every direction, and the earth becomes level again, no longer tilting or collapsing.

Youqi explains that the heavenly beings are the people of the Beginning-Cyan Heaven, while the people of the realm are those of the Great Fuli Realm. They are not the great divine beings of innate perfection, nor the supreme saints and exalted ones. Therefore, they cannot disperse in every direction as the people of the realm do, nor can they make the earth level again and prevent it from tilting and collapsing.

Youqi says: “People of Heaven” refers to the people in the Beginning Azure Heaven, while “people of the realm” refers to those in the great kingdom of Fuli. They were neither the great divine beings of innate truth nor the exalted sages and venerable ones, so they did not follow the others into the precious pearl. The scripture gives this example to show that they, too, had no part in the great event of overseeing and transmitting the scripture. Looking up from below, they saw everyone entering the pearl one after another, with no obstruction once inside. Though the pearl was small, it posed no barrier to containing a great multitude. It could hold any number of people; the small and the great contained one another, so it was impossible to tell where they were. Earlier, the text said “slanting and sinking”; here it says “tilting and sinking.” Both mean that it leaned, so that what was high seemed low. At first the pearl blocked half the realm and appeared to tilt and sink. When it unfolded and spread out, the ground seemed to return to level.

Shaowei says: An older interpretation holds that the pearl symbolizes the clear, empty, perfectly complete essence, while the millet grain symbolizes fragrance and its status as the foremost of the grains. Gathering everyone inside the pearl shows that the wondrous Dao can contain all things. The pearl’s position in the air signifies freedom from the burden of all physical things. Its height of five zhang above the ground signifies distance from the Five Desires—the craving for sights, sounds, smells, tastes, and touch. The ground’s return to level displays how the Great Dao is even and easy to follow. The pearl’s tilting again, in turn, shows the restoration of one’s original nature. All these interpretations depart from the scripture and force meanings onto it, inventing strange explanations that disturb ordinary people’s understanding and make them think the events described in the scripture are impossible. Shaowei continues: The Celestial Worthy of Primordial Beginning reveals his teachings in more than one way. At times, through Wuwei and stillness, he guides living beings back to their root; at other times, he manifests transformations and divine might, inspiring awe and submission. His spiritual powers are free and unimpeded, and the ways he manifests in response to circumstances are without limit. What is impossible about the pearl containing the people of Heaven? Even an immortal who has been banished can, by means of a minor art, appear and disappear inside a pot. How much less could the great sage of the Void Emperor—the Celestial Worthy of Primordial Beginning—be constrained in appearing and disappearing within the pearl?

The Celestial Worthy of Primordial Beginning remained inside the pearl and finished expounding the scripture.

Xuanying says: “Finished” means brought to completion, brought to an end. Those who have awakened to the Dao had already ascended into the pearl and entered the wondrous realm. After the Celestial Worthy finished expounding the scripture, he transmitted this true scripture to the Lord of the Dao, the Most High, there within the pearl. The following passage describes this event.

All the Perfected Beings together oversaw and witnessed the transmission, as the scripture was entrusted to me.

Xuan Ying says this passage concerns the Dao Lord’s receiving the scripture. “The assembled perfected ones” refers to the perfected officials responsible for overseeing and directing the work of guiding people to salvation. After the Celestial Worthy of Primordial Beginning finished expounding the scripture, he ordered the assembled perfected ones to transmit it to the Dao Lord. The Dao Lord received the scripture, hence the words, “They bestowed it upon me.”

The joy and celebration at that moment were beyond words. The rite of transmitting the scripture was largely complete, and the sages of the various heavens each returned to their original places.

Xuan Ying says the Dao Lord is describing how he had received the true scripture and had broadly grasped its meaning. Since the rite for transmitting the scripture was complete, the sages of the various heavens returned to their places, and ordinary order was restored.

In an instant, all fell silent, and no sound remained.

Youqi says that “I” is how the Dao Lord refers to himself. After the scripture had been transmitted within the precious pearl, the sages passed the true scripture to the Dao Lord. Many perfected immortals jointly watched over the rite, the myriad sages together guided living beings to salvation, and everyone gathered to celebrate. Their joy was beyond description. Once the rite was complete, the assembly in the heavens was about to disperse. Soon after the celebration, all fell silent, and not a sound could be heard. Shaowei says that sages cling to nothing: the response of the true Dao appears according to conditions. When conditions converge, it appears; when they disperse, it ceases.

At that time, the people of the heavens and the living beings of the human world encountered this scripture and its teaching, and all were saved. They were able to preserve their blessings and live out the lifespans allotted to them.

They suffered no harm. People throughout the whole country turned to reverence and devotion, and together they practiced good deeds.

Youqi says that at that time, people in both the heavens and the human world, men and women alike, gave their whole hearts to the teaching when they heard it. Those who faced calamity were saved, and the misfortune of dying young or having their lives cut short no longer befell them. The three forms of action—body, speech, and mind—were purified; the six faculties—eye, ear, nose, tongue, body, and mind—no longer gave rise to deluded thoughts. All kinds of evil conduct were eliminated, and all kinds of good conduct arose together.

Do not kill or harm living beings. Do not envy others or harbor resentment toward them. Do not engage in sexual conduct that violates ritual norms, and do not steal. Do not crave without limit or become consumed by desire. Do not hate others. Do not use ornate, empty language, and do not utter foul or vicious words.

Youqi says: “Do not kill or harm” is meant to eliminate the sins caused by bodily actions. “Do not envy or be jealous” is meant to eliminate the sins caused by the mind. “Do not engage in illicit sex or steal” concerns bodily karma; “do not crave or desire” concerns mental karma. “Do not hate or suspect others” also serves to remove mental karma. “Ornate language” means speech that is excessively embellished, frivolous, and insincere. “Evil speech” means filthy insults and vicious words. These are all misdeeds to be cast aside. Only then can one accord with the Great Dao.

Shaowei explains: To end a life is called “killing”; to cause a life injury is called “harming.” When you see someone surpass you and feel envy, that is jealousy; to hate someone who is close to you in status is also jealousy. Relations between men and women that violate ritual norms are called illicit sex. Taking another person’s property is called theft. Craving without ever being satisfied is called greed; becoming consumed by one’s appetites is called desire. To dislike another person is called hatred, while suspecting them is a form of mistrust.

When people cease committing these ten kinds of wrongdoing, their conduct accords with the constant truth. They then treat one another as equals and feel compassion for one another; even those with no blood ties can love and cherish one another as family. Xuanying draws on the ancient ideal of “cherishing one’s own kin and treating one’s own children as children,” as well as the stories of Yao and Shun yielding the throne and winning the hearts of all under Heaven, to show that once virtue has transformed the people, those of different clans and without shared kinship can also grow close to one another.

The land is at peace, the people are prosperous, everyone is joyful, and peace endures.

Youqi says: When people show equal compassion to living beings and regard all things as close to themselves, the state and its people become prosperous, and they can enjoy lasting peace.

Shaowei and Xuanying also explain: When people care for one another, the state is at peace; when no one harms another, the people prosper. With abundant harvests and no disasters, people can joyfully enjoy peace.

At the beginning of the teaching, the Celestial Worthy of the Primordial Beginning transformed a whole nation through the Dao. All those who had long held sincere hearts, believed in the Great Dao, and honored it could transcend the world and receive salvation.

The Youqi Commentary says: Seeing the faith and good deeds of the people in a nation, the Celestial Worthy of the Primordial Beginning transmitted the true laws to guide them. Those who cultivated with utmost sincerity and followed the teachings could ascend to immortality and be saved from the world. The Shaowei Commentary says: When one region is transformed, other places benefit as well; those nearby submit, and those far away also come to follow.

The scripture says that the Celestial Worthy of the Primordial Beginning taught such works as the “Red Writ of the Cavern of Chaos” and the “Jade Register of the Primordial Cavern.” These belong to the Basic Chapters of the Lingbao (chapters of the Lingbao scriptures).

The Xuanying Commentary says: This refers to the Red Writ of the Cavern of Chaos and the Jade Register of the Primordial Cavern recorded in the scripture.

These works also express the inner names and hidden tones of the Lords of Heaven—the revered deities of the various heavens.

The Youqi Commentary says: The scriptural material referred to here is the hidden names of the Thirty-Two Heavens and the inner names of their emperors, mentioned in the following two chapters. These are the words of the Great Brahma, the lofty and mysterious language of the celestial realms. They are not to be casually questioned, which is why they are called “hidden tones.”

The scripture also contains the inner names of the demon kings and the hidden names of the hundred spirits—the many divine beings. These are not words used in everyday worldly speech.

The Youqi Commentary says: The inner names of the demon kings refer to the secret names of the Great Demons of the Five Emperors. The hidden names of the hundred spirits refer to the names of deities such as Wuying and Baiyuan. Since these are hidden names and inner names, they are naturally not words commonly used in the world.

Only perfected sages and realized immortals of the highest rank, who have mastered profound principles and explored hidden mysteries, can fully understand the scripture.

The Shaowei Commentary says: “Fully” means in detail and in its entirety. The Youqi Commentary says: Since the scripture contains inner names and hidden tones rather than worldly language, only realized immortals with the capacity to penetrate the profound and discern hidden mysteries can grasp its meaning.

Recite this scripture ten times, and the gods of the heavens will praise it together from afar. Ten thousand Emperor Lords will come to pay their respects; rivers and seas will fall silent, mountains will draw in their clouds and mists, the sun and moon will cease their courses, and even the stars of the Northern Dipper will stop turning.

Youqi says: This passage describes those who have attained a profound level of practice and become perfected beings, sages who understand the mysterious and investigate the hidden. After reciting the scripture ten times, they accord with the heavens, so the gods of the heavens praise them together from afar. Their virtue is equal to that of the ten thousand Emperors, who therefore come to pay their respects. Rivers and seas quiet their surging winds and waves; mountains draw in their clouds and vapors; the Three Lights—the sun, moon, and stars—halt their radiance; and the Seven Luminaries—the sun, moon, and five major planets—gather their light, bringing clarity to heaven and earth, as though day and night were both illuminated.

The myriad demons are bound in body, while ghosts, monsters, and spirits lose their powers. The dead return to life, and white bones take on human form.

Youqi says: Once the Correct Way has prevailed, evil demons will vanish. Thus decayed corpses can allow souls to transcend once more, and white bones can regain their form. Since the dead can be brought back to life, the living can naturally attain long life and escape death. This is the state possessed by perfected beings.

Those who have attained a profound level of practice, after reciting the scripture ten times, will have the Five Emperors attend them at their sides, while the gods of the Three Realms bow before them. Demons, monsters, and spirits lose their power, and ghosts and evil influences disperse. They can rescue those at the brink of death, whose breath has already ceased, and restore them to life.

Those who cultivate the Dao in seclusion say: “People whose cultivation has reached a profound level have a will as firm as iron and stone, and principles as unyielding as water and fire. Neither Heaven and Earth can lead them astray nor spirits and deities confuse them. They can do what ordinary people cannot, yet regard their accomplishments as though they had achieved nothing. If such people have already inscribed their true names above the Taiji (Supreme Ultimate), then after reciting this Jing (scripture) ten times, the Celestial Emperors of the five directions will stand at their sides, the demon kings of the Three Realms will bow in homage, and evil spirits will lose their powers. Even someone at the point of death can, through this, naturally return to life.”

Shao Wei says: “The Five Emperors are the Celestial Emperors who govern the five directions; the Three Realms refers to the demon kings of those realms. The Highest Sages, having attained the Great Dao, possess power enough to subdue the heavens. Those of the highest learning have lesser cultivation and power, and can subdue only the spirits of the earthly realm. To subdue the heavens is to halt the courses of the sun, moon, and stars, and to restore life to white bones. To subdue the earthly realm is to make the demon kings of the Three Realms bow and to keep someone at the point of death from dying. These are powers of different degrees and must not be confused.”

Why is this so? Because the impure Qi within Dao cultivators has not yet been fully dispelled, and their bodies have not completely united with the Truth. They therefore cannot yet summon and subdue the ten directions, nor wield power over the movements of the heavens.

Shao Wei says: “Heavenly governance” here refers to the sun, moon, and five planets—in other words, the Seven Governances of celestial astronomy.

A Dao cultivator’s De (Virtue/Power) may be sufficient to subdue the earthly spirits and bind demonic beings, but can only keep people from dying; it cannot yet bring the dead back to life.

Those who cultivate the Dao in seclusion say: “‘So it is’—the word ‘so’ means ‘in this way.’ People whose cultivation has reached a profound level have names and De already entered among the ranks of the Perfected, and their efficacy far surpasses that of ordinary people.”

The reason is that their bones and bodies have not yet fully become true, and impure Qi remains within them. They therefore cannot yet summon and subdue the ten directions or awe the heavens. They can only subdue evil spirits and keep someone at the point of death from dying; they cannot restore form to decayed corpses and withered bones or bring them back to life. This is the level attainable by those of the highest learning.

Shao Wei says: “The ‘scholars’ mentioned here are the same people as those of the highest learning described earlier. Their spiritual power is not yet vast enough, and their cultivation is not yet complete. They cannot awe the celestial phenomena and can subdue only the earthly spirits. They can keep someone who is dying from dying, but cannot yet restore corpses or bring withered bones back to life.”

If one recites this chapter carelessly, calamity will befall one’s body.

Shao Wei says: “The divine attendants of the Five Emperors protect the Lingbao scriptures and also keep watch over those who treat them lightly. Careless recitation is therefore indeed very dangerous.”

Diligently venerating this scripture and paying homage to the deities within it will bring prosperity to one’s household and flourishing across generations. One will often encounter good connections; all manner of calamities will be unable to intrude, and the spirits will guard the household.

Youqi says: “Reciting the scripture carelessly” means being improperly dressed, failing to follow ritual procedures, or reciting it casually while walking, standing, sitting, or lying down. Such conduct brings punishment not only upon oneself but also upon one’s ancestors. If one can wholeheartedly pay reverence to and honor this scripture, one’s household will prosper and one will receive blessings. These blessings will extend to one’s descendants; harmful causes will not arise, and one will often meet with good connections.

With a thousand spirits coming to protect and support you, what calamity could intrude? From this we can see that reciting a scripture without understanding its meaning is less worthwhile than not reciting it, but keeping reverence in one’s heart. Those who recite and uphold this scripture should consider this carefully.

This scripture is exalted and wondrous, unrivaled in Jade Capital—the celestial capital of Daoist legend.

Shaowei says: The meaning is that through this wondrous Dao alone, one can ascend to Jade Capital. The Scripture of Original Forms says: Above the Great Luo Heaven stands Jade Capital Mountain. It arose without a foundation and hangs suspended in empty space. Within the mountain is the Upper Purple Tenuity Palace, extending three hundred thousand li in every direction. Its halls of gold and terraces of jade are adorned with the seven treasures. There are thirty-six jade chambers, each extending eight thousand li in every direction, filled with large characters of True Writings—the sacred script of Daoism.

Its work of delivering living beings is without end; it is the root of the myriad Daoist methods. Its grandeur and loftiness are such that the merits of its teachings cannot be fully recounted.

Shaowei says: The Erya says that “model” means “rule.” Youqi says: Since all the heavens honor this scripture, its True Writings are not transmitted lightly.

Shao Wei says, “The Erya explains that ‘model’ means a rule or an exemplar.”

Youqi says: This scripture is revered by the Celestial Worthies. It is not transmitted among ordinary people but kept secret within the Purple Tenuity, the palaces of heaven, and is used exclusively in the Mysterious Capital, the immortal realm of Daoist legend. It is the foremost scripture for delivering the souls of the dead and is honored as the foremost of all Daoist teachings. Its laws are lofty and majestic, like Mount Kunlun rising straight into the clouds. Its virtue and efficacy are beyond measure, as unfathomable as the sea. This is its mysterious Great Dao.

The scripture says: Whenever someone recites this scripture ten times, all the heavens descend together. Ancestors of every generation, along with the souls of the dead in the netherworld and those suffering there, can immediately be delivered and raised to the Vermilion Palace, a palace in the southern heavens.

Youqi says: The phrase “whenever someone recites” does not limit the reciter by rank or status. Anyone who follows the prescribed rules and recites the scripture with single-minded devotion ten times will summon the holy assembly of the heavens to descend upon their home or temple. The assembly will deliver the ancestors and suffering souls of the clan, enabling them to leave the Northern Office, the underworld, and ascend to the Southern Palace, that is, the Vermilion Palace.

After nine years, all the souls can receive instruction and be reborn as people of high rank. The souls who loved studying the scriptures in life, as well as suffering souls from the clan, can continue their study. When their cultivation and merit are complete, they can all become immortals, ascend to the Golden Palaces of heaven, and roam and feast in the Jade Capital, the celestial city.

“Nine years” refers to a level of spiritual cultivation, calculated according to the number of the “three fires”: three times three makes nine. The Vermilion Palace lies in the south and corresponds to Fire among the Five Phases, hence the name “three fires.” After nine years of refinement by fire, the deceased can be reborn as a person of high status. In their next life, if they continue cultivating this scripture, the foundation laid by their earlier immersion in its teachings remains. After reciting it ten thousand times and bringing their accumulation of De (Virtue) to completion, they can transcend and ascend, becoming immortals directly. They will enter the Golden Palace to pay their respects to the Sacred Lord, then travel through the Jade Capital to visit the Celestial Worthy of Primordial Beginning. This is what is meant by “the standard of ten recitations.”

Shao Wei says: This passage describes how the scripture can deliver one’s ancestors. According to the Rankings and Precepts of the Three Primordials, there are three levels of deliverance at the Vermilion Mound: those of great fortune cultivate for three years, those of middling fortune for nine years, and those of lesser fortune for twenty-four years. After their cultivation, all can be reborn in the lower world as people of high status. Through the affinities they formed in their previous lives, they will also take delight in cultivating the Dao. They will no longer undergo the cycle of birth and death, but become immortals directly.

Those of the highest rank in cultivating the Dao who practice and recite this scripture can be delivered at once and ascend to the Southern Palace.

Youqi says: “Those who study the highest teachings” means people who, having heard of the Great Dao, cultivate diligently; who study the Daoist teachings attentively whenever they encounter them; and who persevere without pause, through both winter and summer. They are cultivators already entered in the registers of immortals beneath the Nine Palaces of Highest Clarity. By reciting and cultivating this scripture, they can attain the Dao in their own bodies and ascend to the realm of immortals, where they undergo refinement by fire in the Southern Palace. When the souls ascend to immortality, the fire refines their ghostly substance; when the living attain the Dao, it burns away the impurities from their bodies. At first, both must enter the Southern Palace, and only afterward ascend to the immortal rank suited to each. This is the level of cultivators of the highest rank.

People in the world who receive and uphold this scripture and recite it can prolong their lives. After death, all can attain the path of corpse liberation: their souls temporarily leave their bodies, bypass hell, then regain their physical forms and roam through the heavens.

Youqiu says: “The term ‘ordinary people’ refers to common folk, not cultivators who have surpassed the ordinary. The blessings they accumulated in previous lives are slight, and their cultivation in this life is limited. Thus, although they may enjoy long lives while living, their bodies temporarily dissolve after death. Yet they are not subject to the Three Offices (the divine authorities governing Heaven, Earth, and Water), nor do they suffer the trials of the Nine Courts (the bureaucracies of the underworld). After a set period, their original spirit returns and their bodies are reborn. They change their appearance in the halls of the Three Offices and regain a youthful appearance through the refinement of the ninefold-refined corpse. They therefore do not enter the Palace of the Southern Heights, but proceed instead to the realm of Great Emptiness. Great Emptiness lies in the three domains above the Great Clarity. This is the level of cultivation ordinary people can attain. From perfected beings to ordinary people, there are five ranks in all, each at a different level.

Shaowei says: This passage further explains that ordinary people, too, can gain deliverance by reciting this scripture. Their virtue is shallow and their cultivation incomplete. Although they cannot ascend with body and spirit together, they can gain deliverance through corpse liberation—that is, attaining the Dao by leaving behind or transforming the physical body. The Scripture of Original Form says: ‘When merit from previous lives has not been established, one cannot become an immortal in the flesh in this life; one must therefore attain the Dao through corpse liberation.’

According to the scripture cited above, there are four kinds of corpse liberation. The first is liberation through weapons: shedding the body by means of blades or execution, as when Ji Kang entrusted his body to the marketplace execution ground and the King of Huainan entrusted his form to prison. The second is liberation through writing: for example, Ciqing transformed his body by means of a shoe, while Zhang Fang shed his form by means of a bamboo staff. The third is liberation through the refinement of water and fire: Feng Yi sank into a great river, while Fengzi was burned in a tree of fire. The fourth is the refinement of substance in Great Yin. If someone appears to have died, yet their feet have not turned blue, their skin has not wrinkled, their eyes still shine, and their body can still be bent and stretched by others, this also counts as corpse liberation. The body left behind may remain uncorrupted for a hundred years, after which it can again transform into a whole person.

The True Words records Pei Jun as saying: ‘Immortals who attain corpse liberation cannot command a canopy or ride a flying dragon, nor can they ascend to the Supreme Ultimate or roam through the Nine Palaces. They have only attained freedom from death.’ Shedding the body by means of a bow or sword is called liberation through weapons; shedding it by means of a bamboo staff is called liberation through writing. Together with liberation through the refinement of water and fire and the refinement of substance in Great Yin, these are known as the four kinds of corpse liberation.”

This scripture is profound and subtle, able to save countless beings everywhere. Among all those in the heavens and in the human world, none fail to receive blessings and good fortune through it. Its immeasurable merit also benefits the living and the dead, bringing them deliverance.

Youqi says: The power and efficacy of this scripture reach to depths beyond measure. Reciting it ten times can cause the ten thousand kinds of breath to attain immortality together; completing five stages of practice can deliver people without limit. Heavenly beings and humans alike can thereby gain the blessing of liberation, while the living and the dead can rely on its grace to be rescued.

This scripture is a precious text kept hidden in Heaven and is not to be transmitted to the human world.

Shaowei says: When the Celestial Worthy preached this scripture, he did not transmit it to the human world. Later, the Queen Mother asked the Celestial Worthy to permit its circulation to meet the calamity of the jiashen year, and only then did the scripture spread among people. Lord Song says: This scripture delivers people in four ways. First, they ascend to Heaven in daylight, attaining deliverance in their present bodies. Second, they undergo corpse liberation, attaining deliverance by leaving behind the body or transforming its form. Third, the body remains incorrupt after death, and they are later revived. Fourth, the soul and spirit are temporarily extinguished, then immediately ascend to the Southern Palace to undergo transformation. Because people’s karmic burdens vary in weight, the results they receive differ as well. This scripture can also deliver one’s great-grandparents, which is why it is said to benefit both the living and the dead.

Those who cultivate the Dao and Virtue must express their sincerity with gold, silver, and treasures, and swear an oath before Heaven before receiving this scripture. If they disclose it carelessly or treat it with disrespect, calamity will extend to their ancestors for nine generations, and they will be conscripted into the service of the ghost officials for a long time.

Youqi says: Since this scripture is called a precious text hidden in the Mysterious Capital, it should not, in principle, be transmitted to the human world. Now, because the Supreme Lord of the Dao has caused it to circulate, it has once again been bestowed among people. Therefore, those who cultivate the Dao must express their sincerity with gold, silver, and treasures, and solemnly swear an oath. To break the oath is to bring punishment upon their ancestors for nine generations; to guard the scripture carefully and keep it secret is to enable their ancestors for ten thousand generations to accumulate merit together.

Shaowei says: The wondrous scripture is exceedingly precious, and transmitting it is no easy matter. How could one pass it casually to others, bringing calamity upon one’s ancestors for nine generations?

The Five Emperors who attend this scripture—the emperors of the five directions—each have twenty-four Jade Youths and Jade Maidens. Together, they guard the scripture and protect the bodies of those who receive it.

Youqi says: The wondrous scripture is exceedingly precious, and transmitting it is no easy matter. How could one pass it casually to others, bringing calamity upon one’s ancestors for nine generations?

The Five Emperors who attend this scripture each have twenty-four Jade Youths and Jade Maidens. Together, they guard the scripture and protect the bodies of those who receive it.

Youqi explains that the “jade boys and jade maidens of the Five Emperors” mentioned here are jade boys and maidens who serve the Five Emperors; it does not mean that the Five Emperors and the jade boys and maidens come together to serve. The Five Emperors are the Five Elder Imperial Lords, not the emperors of the five directions. There are forty-eight jade boys and maidens. They usually guard the scriptures and protect those who recite them. They also recommend people who sincerely uphold the scriptures and watch for the faults of disclosing or showing disrespect toward them. Those who recite the scriptures should therefore be cautious and reverent. When traveling, they should also carry the scriptures with them, so that the scriptures can protect them from calamity and free their minds from worry.

The scripture says: If one observes the fast and recites this scripture during the first month, one can release the souls of departed ancestors from the suffering of being implicated and detained by ghosts and spirits, allowing them to be delivered to the Southern Palace.

Youqi explains that the first month is the month of the great celebration of the Upper Origin. The blessings of reciting the scripture and observing the fast can therefore extend to one’s ancestors, freeing departed souls in the netherworld from the suffering of being implicated and detained by ghosts and spirits, and enabling immortal officials to rescue and deliver them. Here, “fasting” means keeping body and mind free from worldly distractions, not allowing the mind to wander, making both inner and outer realms pure and still, and focusing single-mindedly on preserving primordial Qi. Because this is practiced throughout the entire first month, it is called “the long fast.”

The scripture also says: If one observes the fast and recites this scripture during the seventh month, one can become an immortal, have one’s name entered in the registers of the heavens and listed in the yellow and white registers—the celestial records of the ranks of immortals—be erased from the register of the dead, and transferred to the register of the living.

Youqi explains that the seventh month is the month of fasting for the great celebration of the Middle Origin.

Youqiju explains: The seventh month is the month of the grand rite held for the Zhongyuan Festival. At this time, the Earthly Official examines the human world, and people may pray for their own deliverance: their names are entered in registers of white jade, and their names are removed from the registers of the dead kept at Fengdu and Daishan. In this way, they attain the status of immortals and take their place among the celestial offices. “Yellow registers” and “white tablets” refer to books made of gold and tablets made of white jade. The scripture mentions only the seventh month and not the Lower Origin in the tenth month because the Upper Origin is chiefly for praying blessings for ancestors, the Middle Origin concerns oneself, and the Lower Origin concerns one’s descendants. Since the text gives priority to those who have succeeded in cultivating the Dao, they have ancestors above to remember but no descendants below to care for; thus the Lower Origin in the tenth month is omitted. The scripture also does not discuss how to cultivate merit and accumulate good deeds during the Lower Origin. Those who cultivate the Dao should reflect carefully on its meaning.

Shaowei explains: When the Celestial Official conducts an examination at the appointed time, it is fitting to seek deliverance for one’s ancestors; when the Earthly Official conducts his review in the seventh month, it is fitting to pray for one’s own deliverance. This reflects the proper order of precedence and rank. “Yellow registers” and “white tablets” are books recording the names of those who have attained the Dao. The Scripture on Returning Names to the Register and Extending the Years says that having one’s name entered in the Celestial Emperor’s register of immortals depends on causes and conditions from previous lives, and also on diligent devotion to the cultivation of the Dao; it is not attained automatically.

Xuanying explains: According to the Grades and Categories of the Three Origins, the first month, when Yang energy first arises, is the time when the heavens of the Upper Origin conduct their review, making it fitting to seek deliverance for one’s ancestors. The seventh month is the month of the Middle Origin review and also the time when the Earthly Official conducts his examination, making it fitting to pray for one’s own deliverance. This too reflects the proper order of precedence and rank. The method of cultivating the Dao is to save all beings without limit, helping both the living and the dead, so that even the myriad things benefit from its grace. Those who cultivate the Dao should pray above for the imperial house and ancestral temples, and below for the departed souls dwelling amid the Five Sufferings; they should not pray only for the deliverance of their ancestors over seven generations. This teaching is intended to guide people to remember their ancestors and fulfill their filial duties; hence it says to pray for the departed souls of earlier generations.

During the tenth month, one should observe a fast for several days and recite and chant this scripture. In this way, one may pray blessings for the emperor, the ruler of the state, and the bonds between ruler and subject, father and son, bringing stability to the state and ensuring that its fortunes endure through generation after generation. The ruler will remain on the throne for a long time, the regions will be at peace, and the people will praise the age as peaceful. Reciting this scripture on the eight seasonal nodes—Beginning of Spring, Spring Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumn Equinox, Beginning of Winter, and Winter Solstice—can enable one to become a Perfected of the Nine Palaces, a Daoist title for an immortal.

Youqisu holds that the four seasonal nodes—Beginning of Spring, Summer, Autumn, and Winter—and the four solar terms of the equinoxes and solstices—Spring Equinox, Autumn Equinox, Summer Solstice, and Winter Solstice—are collectively known as the Eight Festival Days. On these days, the celestial realms hold grand celebrations and auspicious gatherings, and the merits and faults of those who cultivate the Dao are examined. If one fasts and recites this scripture on these days, one can become a perfected person of the Nine Palaces, a cultivator whose practice corresponds to the Nine Palaces. Besides its honored central position, the Nine Palaces has eight palaces around it, corresponding precisely to the Eight Festival Days. The days for reciting the scripture accord with the eight surrounding palaces; hence it is said that one can ascend to this state.

Shaowei holds that each cycle of a great cosmic era has three palaces, and the three eras together make up the Nine Palaces. Another explanation is that on each of the Eight Festival Days, eight divine record keepers descend to observe people’s good and evil deeds. For this reason, one should cultivate and recite the scripture on those days. The Eight Festival Days correspond to the Eight Trigrams. If one also adds together numbers such as three on the left and seven on the right, and includes the central palace, the total corresponds to the Nine Palaces; hence the name “perfected person of the Nine Palaces.”

Reciting this scripture on one’s personal natal day—the day corresponding to one’s birth year, month, and date—can bring clarity and rectitude to the soul and spirit, sustain the myriad forms of primordial Qi for a long time, free one from suffering and distress, and make the body radiant.

Youqi says: “Benzhen” refers to the day associated with the year of a person’s birth. On this day, deities such as the Director of Destiny examine the person’s accumulated good and bad deeds. One should therefore fast and recite scripture on one’s Benming day. Human beings take Qi—the vital energy that sustains life—as their root, and Shen—the mind and its numinous awareness—as their foundation. When Qi is abundant, Shen becomes calm and upright; when the roots are secure, the foundation of life grows deep. When Shen and Qi within are in harmony, radiance naturally appears without. Then sorrow can scarcely arise, and how could distress find its way in? Practicing and reciting scripture on one’s Benming day preserves one’s own Shen and Qi. The rules established by sages all have their reasons; from this, one can understand the principles of cultivating the true Dao.

Shaowei says: When Shen and Qi are balanced, the flow of Qi becomes unobstructed. Thus, on hearing the wondrous sounds of scripture, the mind and spirit become clear and upright; when one resonates with a realm of stillness and clarity, body and mind manifest radiance.

The commentary says: On a person’s Benming day, the Lord Director of Destiny, who oversees the recording of human good and evil, descends to examine that person’s deeds. One should therefore also practice and recite this scripture. When a person does evil, deviant Qi enters the body; when a person does good, upright Qi returns to them. In this way, one can preserve life for a long time and escape further distress.

Divine beings of the Three Realms—the Desire Realm, the Form Realm, and the Formless Realm—guard and protect the practitioner. The Five Emperors, who rule over the five directions, come to welcome them; the myriad spirits pay homage together, and the practitioner’s name is entered in the celestial registers. When their merit and virtue are complete, they ascend to the Shangqing realm, a revered heaven of Daoism.

Youqi explains that “attended and guarded by the Three Realms” means serving attendants and guards beside the demon kings of the Three Realms; “welcomed and escorted by the Five Emperors” means that the Heavenly Emperors of the Five Directions are responsible for welcoming and escorting those who come and go. At this point, the names and titles of the spirits who pay homage to the deities are entered in the Heavenly Emperor’s register. Those who cultivate the Dao and accumulate merit through ten thousand acts, perfecting a thousand forms of virtue, can ascend to Heaven in broad daylight and rise to the Upper Clarity.

Shaowei says that Master Lu considers the Upper Clarity to be the Central Metropolis. According to the Scripture of the Dragon’s Ascent, beyond the Four Brahma Heavens lie the Three Clarity Heavens: the Great Clarity has twelve heavens, where the Nine Immortals dwell; above it is the Upper Clarity, with twelve heavens where the Nine Perfected dwell; highest of all is the Jade Clarity, with twelve heavens where the Nine Sages dwell. These thirty-six heavens are realms that can never be destroyed. The Scripture of the Cavern Spirit says that the Three Clarity Heavens came into being through spontaneous transformation and stand suspended in empty space. Within them are palaces of the Seven Treasures, which neither arise nor perish, and they are guarded by the hundred spirits.

The scripture says: On the day of performing a Daoist ritual, one should first bathe with fragrant water, observe ritual fasting, then enter a quiet chamber and face east.

“On the day of practicing the Dao” means the day on which one recites and upholds this scripture. To avoid making it impossible for some people to keep up daily recitation over the long term, the text says “on the day of practicing the Dao”—that is, the auspicious day mentioned earlier.

Before reciting, one should usually bathe with fragrant water, then enter a quiet room set aside for the purpose and observe purification in body and mind, making oneself clean and focused. Those living in the mountains with limited facilities may keep their bedroom tidy, dress properly, wash their hands and rinse their mouths, and place the scripture on a table. They should then go to the scripture hall, burn incense, bow, and respectfully make their invocation. For the actual recitation practice, one may take the scripture indoors, sit upright facing east, burn incense, read attentively, and chant softly. If one recites casually, it is easy to misread the text; in that case, return to the preceding thirty characters and begin again. Do not rush to complete the prescribed number of recitations. Seeking to increase the count can instead undermine the practice’s proper effects, and the resulting misguidance can be considerable. While reciting, regulate the voice so that the spirit is calm and the mind feels at ease, and keep the fragrance of incense flowing through the room. When you reach this chapter, follow the ritual: visualize and click the teeth together.

Click the teeth together thirty-two times, so that the sound reaches the thirty-two heavens (the thirty-two celestial levels described in Daoism). In your heart, bow once to each of the thirty-two heavens, making thirty-two bows in all.

Shaowei says: “The True Words” states that clicking the teeth gathers the spirit, while swallowing saliva harmonizes body and mind. The Book of Changes says, “The Emperor emerges from Zhen.” Zhen is the east, as well as the direction of longevity and the honored direction of the celestial deities; therefore, one faces east. First visualize Huangzeng Heaven, then visualize each of the Heavenly Emperors in turn. Bow once for each, paying respects to them all in sequence.

Close your eyes and quietly visualize yourself seated among clouds of Qi in three colors: blue-green, yellow, and white.

Shaowei says: Xuan Qi is blue-green, Yuan Qi is yellow, and Shi Qi is white. Here, one is to visualize these three kinds of Qi.

All within and without is dark and still. The Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise, lions, and white cranes stand in rows on either side, while the sun and moon illuminate the surroundings. The room is bright and clear. A round radiance appears above the head, its light shining in all ten directions, and the scene becomes distinct and vivid. Then silently recite the secret incantation.

Youqi says: Burn more incense, and keep your eyes half open. Join your hands and rest them on your knees, then click your teeth thirty-two times. With each click, let its sound correspond to one of the thirty-two heavens. When you have finished, visualize yourself rising and bowing to the Heavenly Emperors of the thirty-two heavens. Begin in the east, facing north, then proceed in order around the four directions. With each bow, visualize one Heavenly Emperor.

After bowing, close your eyes and visualize yourself still seated. Beneath your seat, blue, yellow, and white clouds well up of their own accord, quickly filling the whole room and swirling densely. The Azure Dragon is on your left, the White Tiger on your right, the Vermilion Bird in front, and the Black Tortoise behind. Lions stand in rows on the left and right, in two lines of eight, seated facing one another; the white cranes are arranged like the lions. The sun is in front and the moon behind, their light filling the room. A radiance appears above your head, its light shining through all ten directions. When the visualization is complete, carefully call to mind the scene you have just visualized, making it as vivid as if you had seen it with your own eyes. A “secret incantation” means moving the mouth to recite silently, without making a sound.

The Supreme Lord of the Dao, the Mysterious Origin of the Unbounded (a revered Daoist deity), summons the Three and Five Meritorious Officers within my body (divine officials who convey commands), the left and right attendant envoys, the Jade Youth who attends to incense, the Jade Maiden who conveys words, the Five Emperors’ Talisman Officers (officials charged with conveying talismanic commands), and the Incense Officers on Duty for the Day—thirty-two of each kind—to report on my behalf the matter I have spoken of: “Today is an auspicious day. In a pure hall, I am observing a long purification retreat and cultivating this supreme scripture, the Scripture of Deliverance Without Measure. I, together with Jia and Yi (a form of address for the scripture reciter), recite the scripture in turn and seek rebirth. May what I report be conveyed upward and presented directly before the supreme throne of the Primordial Beginning Emperor, Sovereign of the Unbounded Thirty-Two Heavens.”

Shao Wei says, “‘Primordial Beginning, the Supreme Emperor’ is another title for the Celestial Worthy.”

On auspicious days, one should observe fasting for an extended period and remain pure, cultivating in a quiet, still sanctuary. One should practice in accordance with the scriptures and save all people. I, your servant, together with Jia, Yi, and the others, recite the scriptures and receive new life. May the matters we present ascend to the heavenly realm and be delivered directly before the revered throne of the Primordial Beginning, the Supreme Emperor, in the thirty-second heaven without equal—the thirty-second level of the highest heavenly realm.

Shao Wei says, “‘Primordial Beginning, the Supreme Emperor’ is another title for the Celestial Worthy.”

After completing the recitation, draw in Qi (vital energy) thirty-two times.

Shao Wei says, “‘Drawing in Qi’ means inhaling through the mouth, not exhaling. Then visualize the color of the Qi in each of the thirty-two heavens, inhaling it in sequence, beginning with the Heaven of Imperial Abundance, the third level.”

Face east and recite the scriptures.

The Hermit of Seclusion says: After performing the rite of burning incense and offering prayers, there is no need to write out every detail. Here, only the main points are briefly explained. “Incense Officer on Duty” refers to the officer assigned to each day among the Thirty-Two Heavens. They descend to inspect the Zhaijiao (Daoist sacrificial rites), then return to Heaven to report. “A day of auspicious celebration” refers to auspicious days such as the Three Yuan days and the Eight Festivals. The scripture often says “a day of auspicious celebration” and repeatedly mentions prolonged fasting, so one should observe fasting on these days.

In the prayer text, “I and A and B” refers to the sun and moon, Heaven and Earth, the stars, the ruler of the state, and the people. In ordinary circumstances, one instead says “I and my ancestors,” meaning oneself and one’s forebears. “The Supreme Emperor of the Primordial Beginning” is not the Celestial Worthy of Primordial Beginning. The Supreme Emperor holds an exalted rank equal to that of Primordial Beginning, and so may also be called “the Supreme Emperor of the Primordial Beginning.” From this we can see that the title “Primordial Beginning” does not refer only to one supreme deity.

After the prayer is complete, inhale the three-colored cloud Qi through the nose, then swallow it. Repeat this thirty-two times, then visualize the cloud Qi permeating the body. Wait quietly for a short while, then recite the scripture. Burn incense while reciting. For the first recitation, begin with the preface and accompany it with visualization, focusing the mind on divine beings or the forms of Qi. For subsequent recitations, one may begin directly with the line “Primordial Beginning, Cavern Mystery.” After reciting each passage, perform one visualization; ten cycles are best.

If an urgent matter arises, one may temporarily rise. If one is away for a long time, begin again as before, reciting from the preface and practicing visualization. Shaowei says: “Only the text from ‘Primordial Beginning, Cavern Mystery’ onward is the scripture.”

End of Volume One of the Four Commentaries on the Supreme Wondrous Scripture of Limitless Salvation by Primordial Beginning

The Supreme Wondrous Scripture of Limitless Salvation by Primordial Beginning, Volume Two

Commentaries by Yan Dong of the Qi dynasty and Xue Youqi, Li Shaowei, and Cheng Xuanying of the Tang dynasty; compiled by Chen Jingyuan of the Song dynasty

The Supreme Wondrous Scripture of Limitless Salvation by Primordial Beginning

Youqi says: The previous title uses both “Taishang Dongxuan Lingbao,” while this title directly names “Yuanshi Wuliang Duren” (“Primordial Beginning, Boundless Salvation of Humanity”). The preface is titled “Taishang” to show that it is a preface to the scripture composed by Taishang. The previous title is a general designation encompassing all divisions of the scriptures; the later title refers specifically to this scripture. The meaning of “Wondrous Scripture of the Highest Grade” is the same as in the previous note.

Shaowei says: The previous preface was written by the Dao Lord for the scripture, so the word “Dao” appears at the beginning of its title. Here, the Celestial Worthy speaks in person, so the title uses “Yuanshi” (“Primordial Beginning”). The portion of the scripture before “ziran” (“spontaneity”) also belongs to the Dao Lord’s brief preface; the main text spoken by the Celestial Worthy begins after “hundun” (“chaos”).

“Yuanshi Dongxuan, Lingbao Benzhang” (“Primordial Beginning, Profound Cavern; Lingbao’s Fundamental Chapter”):

Dong says: “Yuan” has several meanings. It means what comes first, because it arose before Heaven; it also means vast, because it encompasses everything; it means Qi (vital energy), because it permeates even the most minute things; it also means “nonbeing,” because it has no form or image; and it means “numinous,” because it can transform. It also means the Dao, because the scripture says, “The Dao that can be spoken is not the constant Dao.” This shows that the eternal Dao is formless and cannot be named precisely; one can only describe it in general terms.

“Shi” also has several meanings. It means congealing, because formless Qi begins to congeal; it means beginning, because the jade characters—the celestial script described in Daoist classics—first appear; it means generation, because Heaven and Earth come into being through it; and it refers both to the beginning of all things and to the limitless ultimate. The scripture says, “The nameless is the beginning of Heaven and Earth”; it also says, “The world has a beginning, which is the mother of the world,” and, “When the beginning makes a system, names arise.” It also speaks of “the beginning giving birth to One.” “One” is Heaven. Since Heaven is born from “the beginning,” this shows that “beginning” also means “yuan.”

Thus, in the end, all things return to “yuan.” When things first came into being, Heaven and Earth had not yet formed, and spirits and ghosts did not yet exist. All between Heaven and Earth was in a state of chaos and obscurity, with nothing yet distinguished from anything else. Primordial Qi began to coalesce, and the jade characters then took shape.

“Jade” is the essence of nature. “Radiance” means beginning, that is, the Origin; all things ultimately return to their original beginning. When the Origin first came into being, there was neither Heaven nor Earth, neither gods nor ghosts. Heaven and Earth were undivided, a formless chaos with no distinctions. Primordial Qi, the original vital energy at the birth of the cosmos, began to condense and formed the character for “Jade.”

Jade is formed from the essence of nature. The essence gives off light, bringing forth Heaven and Earth, the sun and moon, and the stars. The scripture says that it transforms into the divine Venerable Original Beginning to show that it possesses spiritual power. It says that it gives rise to Heaven and Earth, the sun and moon, and the stars so that all things may grow and be nurtured. The names of Heaven, Earth, and the myriad things came into being only after they were formed, showing that the Original Beginning creates and nurtures all things. It is called “Original Beginning” so that people may understand where all things begin and where they ultimately return.

“Cavern” means illumination: because it shines through the boundless, it is called “Radiance.” It also means reaching through: because it extends without limit, it is called “Penetration.” “Mystery” means emptiness, stillness, and profound depth, an unfathomable and luminous void; hence it is called “Emptiness.” The character for “Jade,” formed when Primordial Qi first condensed, abides within the empty Mystery, extending in all directions and shining without limit. It appeared in the Dragon Han, the remote primordial cycle described in Daoism, and lay hidden in Yan Kang. It came into being before Chi Ming, shone forth in Kai Huang, and endured into the age of Shang Huang.

“Numinous” is a title shared by all the sages; “Treasure” is what all the sages cherish; and “Scripture” refers to written words and chapters. When the character for “Jade” first appeared, it resembled a seal, with eight corners trailing rays of light. Its patterned brilliance shone forth and could respond to the infinite. In Heaven it is called “Numinous”; on Earth it is called “Treasure.” Within the empty Mystery it is called “Numinous”; once gathered into the canon it is called “Treasure.” Hence it is called the Numinous Treasure. The Lord of the Dao Above All explained its origins. Shaowei says: “The subtle words of the Original Beginning are joined as one and are mysterious; the Numinous Writings are precious, their sounds harmonious, and together they form a scripture.”

This is the central scripture of the supreme wondrous teaching. It can carry a person through ten transformations to salvation.

This passage explains the title “Supreme Wondrous Scripture” and the celestial order described in the text.

“Supreme” refers to primordial Qi, the original energy present at the birth of the cosmos, condensing into three kinds of Qi—azure, yellow, and white—and taking its place in three celestial palaces of the Upper Primordial Heaven. The first palace is called the “Palace of Purple Tenuity, Seven Treasures, and Primordial Yang in the Mysterious Capital.” It is governed by the yang energy at the beginning of creation and commands the Highest Perfected, the Jade Void High August Emperor, the emperors of the heavens, and the Great Gods among the Highest Sages. The palace has many officials, each appointed according to rank.

Azure Yang Qi can condense into the palace’s officials. It can also gather the Qi of the eight directions through a “Life-Prolonging Talisman” and swiftly transform into a human being. If the talisman is destroyed and the body burned, the person vanishes with the smoke and returns to Qi. Here, the transformations of talismans and primordial Qi illustrate how life in the heavens comes into being and passes away.

The Palace of Purple Tenuity has three offices: Left, Right, and Central. The Left Office oversees matters of life, investigated by the Solar Fire Officials; the Right Office oversees matters of death, investigated by the Lunar Water Officials; and the Central Office records the offenses and responsibilities connected with life and death, and administers the trial of the wind blades. The three offices command many officials and divide responsibility for twelve bureaus, celestial departments that record and review affairs. The Left Palace, called the “Left Palace of the Great Ultimate, Yellow Primordial, in the Great Mysterious Capital,” oversees the registers of life for men and women who have attained the Dao or are still cultivating it. It houses a Spirit-Summoning Talisman. The Right Palace, called the “Right Palace of the Great Ultimate, White Grotto, in the Great Mysterious Capital,” oversees the records of immortals after their passage into extinction, as well as registers of offenses and the dead. It houses the Office of Illuminating Truth, whose officials hold the same ranks as those in the Palace of Purple Tenuity.

The celestial realm of the Upper Primordial has three palaces, each with three offices, and each office commands twelve bureaus, making thirty-six bureaus in all. These institutions govern the heavens and oversee the Highest Perfected who have attained the Dao. On each of the Three Primordial Days—the Upper, Middle, and Lower Primordial Days—the Celestial Officials summon the relevant departments to review matters concerning Yin-Yang, water, fire, and the wind blades, along with the registers of the merits and offenses of the living and the dead. They then report to palaces such as Purple Tenuity and Great Tenuity. The specific system is set out in the “Precepts of the Three Primordial Days”; only one example is given here.

Tradition says that in the years of Longhan, the name of a primordial era, jade characters appeared and the sun and moon began to shine. Heaven and Earth separated, and the Perfected each took their appointed places. The Celestial Worthy of Primordial Beginning established laws and proclaimed scriptures for liberating people. He preached ten times, his voice reaching the ten directions, and saved immeasurable beings. He then composed ten Wondrous Scriptures, writing them in purple ink amid the Forest of Kongqing, a legendary sacred dwelling of immortals. Revered by all the sages, these scriptures were regarded as the root of the scriptures and were therefore called the “Supreme Wondrous Beginning.”

Youqi says this passage explains the meaning of the scripture’s title: reciting the scripture ten times summons responses from the ten directions and saves all people. “Ten” also symbolizes the Dharma Wheel turning ten times. That is why the preface says that reciting the scripture ten times can save countless millions of ancestors. Shaowei believes these scriptures use concise words to express expansive principles: they are Supreme True Scriptures and the source of the Wondrous Dao, capable of saving people and beings throughout the heavens. Xuanying explains that “Supreme” means this scripture ranks first among all scriptures, while “Wondrous Beginning” means that it contains methods for liberating people and is the source of all wonders. “Liberating people in ten cycles” means that each time the Celestial Worthy recites the scripture ten times counts as one cycle; one hundred recitations make ten cycles.

The Hundred Demons’ Hidden Resonances, Separating and Joining in Accord with Nature: The many demon kings chant secret melodies, each separating and joining in transformation, until all accord with the Way of Nature.

The Dongzhu commentary says that “the Hundred Demons” refers to demon kings such as the King of the Divine Empyrean. “Hidden” refers to jade characters, and “resonance” to musical tones. The demon kings came into being together with the various Primordial Qi and took part in the Cavern Chapters—the Daoist scriptures of the celestial realm. They concealed their individual tones within the scriptures, bringing them into accord with the Book of Nature and making them into scripture.

The Youqi commentary says this refers to the demons’ secret names and the hidden chapters of the Three Realms—the realms of Heaven, Earth, and humanity. These contents may be hidden or revealed, and may separate or join in transformation, but all accord with the Way of Nature.

The Shaowei commentary says that Heaven, humanity, ghosts, and spirits had all submitted to the teaching. The great demons of the Three Realms therefore led the demon host, gathered and chanted their resonant tones, and came to pay homage to the Primordial Beginning. They departed from Flying Mysterious Qi, the Daoist term for subtle Primordial Qi, and joined with the sounds of Nature. As the numinous wind played, all their sounds became songs. The Most High treasured these songs and had them recorded in the scriptures.

The Xuanying commentary says this describes how, as the Celestial Worthy recited scripture, he sensed the demons of the Three Realms flying through the sky, singing hidden resonances and coming together in an assembly. “Hidden resonances” refers to the secret sounds that arise naturally among the sages and assembled beings of the heavens, sounds beyond human knowledge. When sounds and phrases are arranged in parallel, they are called “resonances”; when the five tones are harmonious, they are called “sounds.” Together these are known as “hidden resonances.” “Natural” means that the scriptures arise from the wondrous Qi of the heavens. When played by the numinous wind, they naturally become songs, rather than being created by human effort.

“Separating and joining” has two interpretations. First, each demon king of the Three Realms chants melodies formed from the wondrous Qi of its own heaven: this is “separating.” These sounds then blend with the Cavern Chapters and, in their meaning, accord with the wondrous Way of Nature: this is “joining.” “Participate” means to intermingle. Second, the Celestial Worthy and the demon kings each proclaim their teachings, and their sounds differ: this is “separating.” Though their teachings are expressed differently, their meanings all accord with the true and wondrous, hence the phrase “separating and joining in accord with Nature.”

The Muddy-Hollow Red Script is the supreme, unsurpassed sacred text.

Dongzhu explains: “Muddy” means vast, and “Hollow” means unobstructed. “Red Script” refers to a scripture written in red, that is, the Red Book. It is the scripture of the Great Hollow, running through the kalpas of Longhan and Yankang. The Celestial Worthy of Primordial Beginning opened the kalpa in the Palace of Dongyang and used fire to refine jade characters. Since the Qi of Dongyang is red, it is called the “Red Script.” This scripture promulgates the rules of the Dao and saves sentient beings. Refined and perfected in the Jade Pure Realm, it is the true within the true, and is therefore called the “unsurpassed truth beyond all nonbeing.”

The Youqi commentary explains: “Muddy” refers to chaos, and “Hollow” to the Qi of Dongyang. The Red Book’s sacred text existed alongside the beginning of chaos, before Heaven and Earth took shape. It gathered above the empty void and coalesced within the Great Nonbeing. Within the Great Nonbeing, even “nonbeing” did not exist; the absence even of nonbeing is called “nonbeing beyond nonbeing,” hence it is called the “unsurpassed truth beyond all nonbeing.” The Celestial Worthy of Primordial Beginning fashioned it through the Qi of Dongyang and established it in the Court of Flowing Fire. Since the Qi of Dongyang is red, it is called the Red Book.

The Shaowei commentary explains: “Muddy-Hollow” is the nine hundred million myriad Qi of the High and Exalted Jade Emperor. The Emperor’s Qi blended and ran through all things, forming the Red Book’s sacred text. Before anything had yet come into being, it was already spread across the Five Directions. The Celestial Worthy of Primordial Beginning used this scripture to save sentient beings, enabling them all to ascend to the state of the “Supreme True.”

At the beginning of the primordial kalpa of creation, the Celestial Worthy of Primordial Beginning brought forth the various heavens.

Dongzhu explains: “Ancestor” means “first.” Before receiving his honored title, the Celestial Worthy of Primordial Beginning had already brought forth and saved sentient beings, enabling them all to ascend to the state of the Supreme True.

“Ancestor” means origin or beginning. “Primordial Beginning” refers to the time before anything had received a name. Heaven and Earth had already come into being, but in an age so remote that only after the Longhan Calamity—a primordial cycle of tribulation described in Daoism—did Heaven and Earth begin to separate. Events from an even earlier time can no longer be recorded. Thus, observing antiquity helps us understand the present: the principles of past and present are no different.

The Perfected Master of Secluded Abodes explains that this passage describes the Red Writ of True Script, the celestial true writing spoken of in Daoism, initiating the first cycle of tribulation and bringing the thirty-two heavens into being. The “ancestral calamity” refers to the Red Bright Calamity.

Shaowei explains that “ancestor” means beginning. At the start of the first calamity, the original Qi of the Mysterious Origin—the primordial energy spoken of in Daoism—suddenly brought all things into being and was able to give rise to five hundred million heavens. The generation and destruction of Heaven and Earth is called a kalpa. The “initial kalpa” is the time when the world has just come into being, before it has undergone any changes of rise and decline.

“Opening the Three Luminaries, these are the root of Heaven”: the Three Luminaries are the sun, moon, and stars, the three sources of light. Only after their appearance did Heaven and Earth separate, all things come forth, and the spirits take up their respective duties. Their light shines on through the ages, becoming Heaven’s foundation; they also make the sun and moon bright and the stars radiant.

Shaowei explains that Heaven and Earth separated into distinct forms, while the Three Luminaries cast down their light. All were formed by receiving the initial Qi, and so are called the “root of Heaven.” Xuanying explains that “luminary” means light. Once the heavens had taken shape, the sun, moon, and stars arrayed themselves and shone, their light extending throughout the cosmos. This is called “opening the light.” They were all generated by wondrous Qi, and so are the foundation of Heaven.

“Above, there is no further ancestor; only the Dao is the body”: at the highest level, there is no more ancient origin. Only the Dao itself serves as the foundation.

Dong explains: “‘Light’ refers to the three lights of the sun, moon, and stars, while ‘brightness’ means clarity and distinction. If the Jade Characters of True Script (the sacred writing spoken of in Daoism) do not manifest, the sun and moon have no radiance, and the myriad things between Heaven and Earth cannot appear distinctly.

“Without the True Script, nothing can be established; without the True Script, nothing can be accomplished.”

“To establish” means to take form; “to complete” means to grow. If the jade writings—the sacred scriptures through which the Great Dao manifests—do not appear, Heaven and Earth cannot take form, and the myriad things cannot grow.

Without scriptures, the dead cannot be saved, and nothing can be transformed into life. Dong’s commentary says, “Without scriptures, nothing can be accomplished.” It also says, “To save is to raise up; to bring forth life is to transform. If the true writings do not manifest, souls and spirits have no way to be raised up, and the myriad things cannot be transformed into life.”

Shaowei’s commentary says: Without the true writings to open up Heaven and Earth and reveal the Great Dao, the sun and moon could not shine, the stars could not gleam, Heaven and Earth could not be established, the world could not take form, wandering souls could not be saved, and withered bones could not be brought back to life. Xuanying’s commentary says: Unless the wandering souls in the Three Paths, the Eight Difficulties, and the Five Sufferings obtain the true writings, they cannot transcend the Three Realms. Likewise, those who cultivate and study the Daoist teachings cannot become perfected beings or enter the Great Dao without the true writings.

This is the Great Brahma—the vast, fundamental celestial realm—and is called “the Heaven within Heaven.” Dong’s commentary says: This heaven formed when the Qi of the Great Brahma of Wind and Marsh congealed. It hangs in the void, clear, lofty, vast, and boundless; suspended without falling, it lies above all the heavens, and so is called “the Heaven within Heaven.” Youqi’s commentary says: The true writings have a great power to bring forth the myriad things, and their transformative force extends everywhere; hence the name Great Brahma. “Brahma” is the foundation within the Dao; the Dao is the mysterious writing, so it is also called “the Dao within the Dao, the mystery within the mystery.” “Heaven” also carries the meaning of the mysterious. Shaowei’s commentary says: “Model” means a rule or pattern. Revealing the three celestial lights of the sun, moon, and stars, and arranging the writings of the Five Directions are all great methods carried out by the Celestial Worthy of Primordial Beginning. Since this realm stands above all the heavens, it is called “the Heaven within Heaven.”

Yuluo Xiaotai and Yushan Shangjing are names of paradisiacal realms in Heaven.

The Prosperous and Majestic Terrace, the Jade Mountain’s Celestial Capital.

“Prosperous” suggests flourishing grandeur, while “Luo” refers to the Great Luo Heaven. In the Great Luo Heaven stands Jade Capital Mountain, crowned with a seven-jeweled mystical terrace. The terrace lies within a seven-jeweled city, whose Jade Clarity Hall is the most exalted palace in the celestial realm. The High and Supreme Jade Emperor, a revered Daoist deity, governs the heavens from there.

“The Prosperous and Majestic Terrace” describes the flourishing beauty of the city gates and mountain forests surrounding the terrace, interwoven throughout the landscape. “The Jade Mountain’s Celestial Capital” means that Jade Capital Mountain stands above the realms of the heavens, with a capital city atop it; hence the name “Celestial Capital.” It is also called Jade Capital or Jade Clarity, both names deriving from the word “jade.” This realm is collectively known as the Mysterious Capital of Jade Capital. Commentators also explain that above Jade Clarity rise nine tiers of lofty terraces, reaching to the utmost heights and joining with Great Nonbeing. “Great Nonbeing” means the Great Luo Heaven.

Highest above, beyond all heights: the Great Luo Heaven of Jade Clarity.

This passage says that Jade Clarity stands at the highest point, in the Great Luo Heaven, the realm beyond all others.

The Dongzhu commentary says that the Great Luo Heaven lies above all the other heavens. The Purple Tenuity Palace is above Jade Clarity and appears within the Purple Void. After the Great Dao has become manifest, the Great Luo Heaven takes on a richly vivid yet limpid appearance. Each of the Seven-Treasure Trees grows in its own direction, spreading across one layer of heaven. The eight trees cover eight layers and encompass all the heavens; hence the name “Great Luo.”

The Youqi commentary says that above Jade Capital lies the realm of the limitless and the boundless, where there is only Great Luo Jade Clarity. “Great Luo” refers to the scene of empty space, while “Jade Clarity” refers to the palaces within it. The Shaowei commentary holds that the Great Luo Jade Clarity realm is so exalted and remote that nothing lies above it. It encompasses all the heavens, hence the name “Great Luo.” No dust lies above it: it is vast and clear, a place of Wuwei (non-action) in the great void.

The Xuanying commentary quotes the Classic of Original Aspects, which says that above the Great Luo there is neither form nor color, nor any defilement; it is therefore the highest realm.

“Vast and subtle, the blade of the kalpa, as though absent, as though present” means that amid the transformations of immensely long kalpas, the kalpa blade—the sharp Qi associated with the end of an age or with calamity—is subtle and hard to perceive, seeming both absent and present.

Dong Zhu explains that "miaomiao" means lofty, remote, and profound. "Yi jie" (one kalpa) is a metaphor for an extraordinarily long span of time. Imagine a boulder four hundred li long and four hundred li wide, or an empty city of the same dimensions, filled with mustard seeds. Once every hundred years a celestial being removes one seed. Or imagine brushing the boulder with a light, thin robe, wiping away a speck every hundred years. Only when the seeds are exhausted or the boulder is worn away is this called one kalpa.

In the phrase "qi chi ri ren," the "ren" is the word ren, an ancient unit of height. Ordinary people measure height in chi, but the Celestial Perfected (Tianzhen) measure the height of a high terrace in kalpas. The "Seven-Jewel Mysterious Terrace" (qibao xuantai) is a profound terrace adorned with the seven treasures, so tall that it seems one would need countless kalpas to measure it. The line "gazing up at the kalpa-ren terrace" (yangguan jieren tai) in the Buxu (Pacing the Void), the chant of movement performed during the zhaijiao (purification ritual), refers to this very terrace.

Even earth immortals (dixian) cannot see such a Seven-Jewel terrace, let alone ordinary people. Those who see it affirm that it exists, and those who do not see it deny it, which is why it is described as "seemingly gone yet seemingly present" (ruo wang ruo cun). The Commentary by Youqi further explains that this terrace is the nine-tiered terrace of Yuqing (Jade Clarity). It is lofty and profound, changes and appears and disappears, and has no fixed form, so it looks as though it both is and is not there. Although it has an appearance, it has no solid substance as ordinary people understand it. It is naturally produced from jing and qi.

The Commentary by Shaowei, citing the Zhenyi Ziran Jing (Scripture of the Natural Unity of the True One), says that the Jade Mountain is also called the "Jieren Terrace," meaning that the mountain is so high it seems one would need kalpas to measure it. It has form, yet is not bound by form, and so it seems both present and absent.

"When the Three Flowers depart, there is the Wondrous Court of Great Possession" (sanhua li bian, da you miaoting) means that once the Three Flowers have departed, what remains is the Wondrous Court of Great Possession.

Dongzhu's commentary explains that "Sanhua" (the Three Flowers) is the name of the Qinghua Gate of the Taiji Palace, and that "Lí Bù Sānbiàn zhī Diàn" (the Hall of the Three Convenient Dispersals) is the name of the Gate of the Three Realms. The Three Flowers lie above the Three Realms, where Brahmin spirit-beings fly over the Taiji and chant the mysterious Dongzhang of Boundless Measure (Wúliàng Dòng Zhāng). Their melodious song and the clear wind stir and carry one another, and this is called Taihe (Great Harmony). The Jade Maidens of Taihe answer the spirits' song at the Gate of the Flowery Capital, celebrate Dayou (Great Possession) before Yuanshi (the Primordial Beginning), and delight the assembled perfected in the Wondrous Court. Because they do not leave the Three Realms, they are called "Lí Biàn" (Departing Convenience).

Youqi's commentary explains that entering the Palace of the Three Pure Ones (Sānqīng) to attend a feast requires leaving behind the "Gate of the Three Conveniences," that is, the Gate of the Three Realms. The "Palace of the Three Flowers" is the Three Primordial Palace of Jade Clarity, whose three palaces, the Upper Primordial Jade Flower, the Middle Primordial Golden Flower, and the Lower Primordial Nine Flowers, are the dwellings of the Three Primordial August Lords. "Dayou" refers to the Great Dao and has the same meaning as "great clod" (dàkuài), the natural world, with principle in accord with all things. The commentary holds that because the Palace of the Three Flowers is where the Heavenly Honored One and the Great Dao Lord reside, it is called the Wondrous Court of Great Possession.

The line "Golden gates and jade chambers, myriad phenomena arrayed in order and purified" describes the solemn and pure immortal palace: golden towers and jade halls stand in orderly rows, their surroundings bright and clean, profound and quiet.

In the eastern immortal realm stand gates and towers of gold and palaces of white jade, arranged around the Gate of the Three Conveniences (sanbian zhi men). The golden gates are tall and magnificent, and the jade chambers are pure and solemn. Above them grows the Qianlin (qianlin) divine tree, its branches and leaves dense, shading the Palace of Eastern Florescence (Donghua). On its leaves appear the chapters of the Great Cavern Scripture (Dadong jing zhang). Between the purple-gold gates and the white jade palaces, the purple writing and jade characters shine, manifesting in the Highest Clarity realm (Shangqing).

"Pure Radiance" is the inner name of the Supervisory Deity, who dwells in and governs the Purple Tenuity Palace (Ziwei gong). The palace halls wind deep and secluded. Below them grows the Fusang tree, and above it stands a grove of Qianlin trees. Azure pheasants call among the treetops, and blue mists encircle the emerald peaks. Divine winds stir the fragrant plants, and a hundred kinds of celestial sounds rise through the mulberry grove. Each time the divine wind blows, the wondrous music of the cavern chapters resounds through the void.

Youqi (Youqi) explains that this describes the Jade Clarity realm (Yuqing), with city gates and towers built of gold and palaces built of white jade. The golden gates are stern and lofty, the jade chambers surround them, and everything is refined, dignified, clear, and bright.

Shaowei (Shaowei) explains that the halls built around the Hall of the Three Conveniences and following the Palace of Great Possession (Dayou gong) all have golden gates, jade chambers, Qianlin trees, and purple trees, arranged in towering rows, pure and limpid.

Xuanying (Xuanying) explains that "que" (que) means a gate tower. This passage describes the splendid and wondrous scenery within the Jade Capital: golden gates, jade-paved palaces, encircling the Palace of Great Possession and the Hall of the Three Conveniences, with Qianlin and purple trees rising in rows. The realm is pure and clear, and dwelling in it brings peace and supreme excellence, which is why it is called "Pure Radiance."

The vast Fanqi (fanqi), the pure primordial qi of the cosmos, circulates and flows, pervading the ten directions: the four cardinal directions and the zenith and nadir.

Dong’s commentary says: “‘Great Movement’ refers to the grand order governing the operation of Heaven and Earth. It encompasses the four directions and eight quarters, gathers the great Brahma Qi—the vital energy that is the origin of the cosmos—and extends through the heavenly gates of the Longhan era. In the time of Longhan, the cycles of Heaven shifted, and Heaven and Earth opened of themselves. In the time of Chiming, all things awaited the arrival of the proper moment before gradually becoming manifest. After the Chiming era began, spirits dwelt in each of the thirty-two heavens, and the Central Origin Earth Official of the Second Rank was established.

“The Earth Official was formed from the Qi of Primordial Cavern and Undifferentiated Spirit, together with condensed yellow essence. The Central Origin had three offices. The first palace was called the Cavern Spirit Palace of Pure Emptiness. It governed the Five Emperors, the Five Sacred Peaks, the perfected beings, and the terrestrial immortals who had attained the Dao. This palace was also called the Palace of Bright Dawn and Martial Achievement, and it had three bureaus: the Left Bureau, called the Bureau of Enduring Offenses and Bright Dawn, which oversaw the examination records of the officials of life and the officials of solar fire; the Right Bureau, called the Bureau of Severed Bonds and Yin Heaven, which oversaw the examination records of the officials of death and the officials of lunar water; and the Central Bureau, called the Bureau of the Seven Failings and Serene Illumination, which oversaw the records of offenses in life and death, as well as the trials of wind and blades. Each bureau commanded fifty million officials and administered the fourteen departments that recorded life and death, offenses and blessings. They carried out their duties within mountain caverns and the void. All of this is linked to the great Brahma Qi.”

Youqi’s commentary says: “The Brahma Qi of the true Dao of Jade Purity moves through the ten directions and spreads among the heavens.”

Shaowei’s commentary says: “The Brahma Qi encompasses five hundred million heavens and harmonizes the lines and coordinates of Heaven and Earth in the eight directions. It reaches down to the nine layers of the earthly realm and up to the Great Luo Heaven; all of these lie within the unceasing flow of Brahma Qi. Thus, countless worlds can hang suspended in space without falling. This force is like wind, yet not wind; like water, yet not water. It sustains and supports Heaven and Earth as though it possessed feeling and trustworthiness.

“Within it are spirits who enable people to be delivered and attain immortality.”

Dong’s commentary says, “The spirit who guides people through transformation and rebirth” is called the Flying Life Scholar, who is able to recite the Cavernous Chapters (an important section of Daoist scripture). The heavens therefore rejoice, and the Flying Life Scholar opens for people the gateway to immortality, bestows the Qi of long life, and refines their three souls. Once the spirits of the three souls have been refined, the Eight Radiances (the eight kinds of numinous spirits or Qi within the human body) can remain in place. Each of the Eight Radiances guards its own position, together supporting the human body as it rises to a nine-tiered terrace and wanders through Qian Grove, ultimately ascending to the Palace of the Mysterious Capital.

Youqi’s commentary says: The heavens in all ten directions have spirits of this kind, who oversee saving the world and enabling people to attain immortality. This does not mean that these spirits themselves are immortal.

Among them is the Lord of Long Life of the Southern Pole, a divine lord who governs longevity.

Dong says: “Nanjí refers to the Perfected of the Southern Pole. The Second Rank of the Central Origin—the divine rank overseeing the affairs of the Central Origin—has two palaces, a Left Palace and a Right Palace.

“The Left Palace is called Dongyang Palace, also known as Zongtian Palace. It governs the Earth Emperors who oversee the nine lands on earth, as well as the spirit officials of the Four Directions and Eight Extremities. Within the palace is an energy called Blended Yellow Qi. The earth offices and the officials responsible for inspecting affairs on earth number ninety-nine million, nine hundred and ninety-nine thousand, nine hundred and ninety-nine. They are all the spirits of the deceased who performed meritorious deeds in life. After receiving deliverance, they come here to take up official posts.

“Dongyang Palace has three offices: Left, Right, and Central. The Left Office is called the Office for Assessing Affairs; the Right Office, the Office of the Ancestral Spirits; and the Central Office, the Office of the Spirit-Like Deities. Following the system described above, the three offices appoint examiners to oversee matters of life and death. Together, they comprise fourteen bureaus.

“The Right Palace of the Second Rank of the Central Origin is called Beifeng Palace, also known as Yintian Palace. It governs the spirit officials on earth and likewise has three offices: Left, Right, and Central. The Left Office is called the Office of Lianwan and Ququ Springs; the Right Office, the Office of the Nine Dark Depths of Tasha; and the Central Office, the Office of the Xianchi Pool of Sinful Qi. These offices oversee matters of life and death.

“Each of the Three Officials of the earth has Left, Right, and Central Offices. Together, these offices govern fourteen bureaus. All these institutions are situated in mountain caverns and the empty, mysterious realm, and their names arise naturally. The immortals and Perfected of earth’s Five Sacred Peaks, Four Directions, and Eight Extremities descend on each of the Eight Nodes of the year to the three palaces of Qingling, Dongyang, and Beifeng. There they assemble to review the merits and faults, sins and blessings recorded in local matters of life and death. When all the officials have gathered, the examiners and summoners from the forty-two bureaus of the three palaces and nine offices each take charge of the registers of life and death. They record their findings in registers of two colors, green and black, and report them to the three palaces.

“The Perfected of the Southern Pole governs Dongyang Palace, where the Court of Flowing Fire is located. After attaining the Dao, practitioners must go to the Court of Flowing Fire to undergo refinement and deliverance and become Perfected; then they enter Dongyang Palace and attain long life. In the palace there is a lord who presides over the deliverance of life, styled Xu Yuan. Whoever is admitted to the Southern Palace and placed in Xu Yuan’s care can have even the withered remains of the dead refined and delivered.”

Youqi says: “The south governs life. Hence the saying that the Perfected of the Southern Pole manages the registers of those destined for long life.”

Shaowei says: “The Court of Flowing Fire extends eight hundred thousand li in every direction.”

Among them is the Great Spirit Sima, who oversees matters of deliverance from the world of suffering (the great spirit responsible for registering and managing the rosters of those to be delivered).

The Dong commentary says: In the Southern Palace, there is the Great Spirit Sima, who oversees deliverance from the world of suffering. The Flying Heavenly Spirit Kings of the Ten Directions also govern this palace alongside him. The Youqi commentary says: The Great Spirit Sima oversees the rosters of those to be delivered. “Sima” is the name of an official post. The Shaowei commentary says: The Southern Palace also has Sima, who oversees deliverance, and the Great Spirit who oversees deliverance. They both administer affairs in the palace and enjoy long life without death.

Among them is Lord Han, the Elder, who delights in granting people life (a revered spirit who oversees the rosters of those granted long life).

The Dong commentary says: The name of the Lord Who Delights in Life is You, and he resides in the Upper Southern Palace. Lord Han holds the offices of Director of Destiny and Director of Records, and governs the Ninefold Darkness of Fengdu (the underworld). When people accumulate good deeds, the Great Sage opens the Gate of Mysterious Night, freeing them from Fengdu’s suffering. Their seven ancestral generations can then leave the underworld, and the souls of the dead can attain the light. The Lord on High nurtures the spirits of the newly born, while the Director of Records registers and verifies blessings and longevity in the Southern Palace. The Youqi commentary says: Lord Han, the Elder, supervises the rosters of those granted long life and holds the same responsibilities as the Immortal of the Southern Pole. The most exalted among spirits are called “elders,” while “Lord Han” is an official title. The Shaowei commentary says: Lord Han is the spirit beneath the palace of the Lord on High who records the registers of immortals and enables people to be delivered. The Xuanying commentary says: “Elder” is an honorific for an aged person, and “delighting in life” means cherishing life. This indicates that the Southern Palace has a lordly spirit who delights in granting people long life without death. He records good deeds and helps people escape the suffering of the Three Realms (the Desire Realm, the Form Realm, and the Formless Realm).

Among them are the Director of Destiny and the Director of Records of the Upper South (divine offices that oversee registers of destiny and records of merit and fault).

The Dong commentary says: “Upper Southern Palace” is the name of a palace. The Perfected One of the Ninefold Radiance governs it. This means that the Southern Palace also has a lordly spirit who delights in granting people long life without death, records their good deeds, and helps them escape the suffering of the Three Realms.

Dong said: The Southern Upper Palace is the name of a palace. Perfected Jiuhua governs this palace and oversees the souls in the Ninefold Darkness who died as a result of karmic retribution from past lives. The Director of Destinies governs the length of life, while the Director of Records oversees registers and records. Both are officials under the Southern Upper Lord Emperor, and they often inspect the registers of those who cultivate immortality. If someone reports to the officials of the Mysterious Capital and knows and responds to the “sound of the eight characters,” that person may be delivered. When one cycle of calamity gives way to another, the Director of Destinies will send the Bird Mother in her phoenix chariot to receive that person and carry them up to Mount Kunlun.

Xuan Ying said: “Southern Upper” is another name for the Dongyang Palace.

To prolong life and increase one’s years,

Dong said: “Prolong” means to extend, and “years” means one’s lifespan. The Mother of the Nine Spirits dwells in the depths of the Fusang Hot Valley in the Eastern Sea. She constantly gathers and directs the workings of the earth, setting them in motion, while her primordial Qi rises to correspond with Heaven’s Gate. As Heaven’s Gate turns and the earth’s mechanism moves, each circuit of the heavens stirs the sea three thousand three hundred times, and the nine seas join and converge. The Mother of Kun emerges above the Eastern Sea and summons the Bird Mother to report the cycles of calamity to the Lord Emperor. In this way, those who cultivate immortality may prolong their lives, increase their years, and attain deliverance.

The Venerable Spirit Who Delivers from Calamity,

Dong said: In the Southern Upper Palace there is a Venerable Spirit who governs longevity and delivers people from calamity: the Supreme Lord Emperor, whose personal name is Yuchang. Riding an elephant-drawn chariot, he tours the gates of the Nine Mysteries and turns the nine mechanisms to answer the arrival of each cycle of calamity. When Heaven’s allotted span is nearly exhausted and the Solar Child’s light ceases, he delivers those who cultivate immortality, infuses their bodies with the essence of the Water Mother, and guides them with the Qi of Great Harmony. Thus he frees them from calamity and refines the corpses that lie in the long night.

Youqi said: There are also two Venerable Spirits in the south, the Director of Destinies and the Director of Records. The Venerable Director of Destinies governs the prolonging of life and increase of one’s years; the Venerable Director of Records governs the dispelling of misfortune and passage through adversity.

They revive the remains, bring the dead back to life, and deliver countless beings.

“Boundless” is the first among the many deities and commands the host of flying immortals. In the celestial realms, holy beings of countless ranks all receive “Boundless”’s measure of merit and transformation. In this way, they can deliver the dead from their bodily remains, absorb primordial Qi, and be reborn as human beings.

Extending life and adding years, overcoming calamities, restoring the bodies of the dead, and bringing those who have died back to life are all connected with the two divine lords who govern destiny and the registers of life and death. This is why the passage speaks of “Boundless deliverance of people.” The true officials each govern different duties, yet all can restore the remains and revive the dead. Whenever one cycle of tribulation gives way to another, they continually transform and deliver living beings; hence the phrase “Boundless deliverance of people.”

This summarizes the acts of deliverance described earlier: the true officials in the various offices can restore the bodies of the dead, bring those who have died recently back to life, and save living beings. “Remains” refers to a person’s bones and body; “restoring the remains” means making the bones of the dead whole again as a human body. “Boundless deliverance of people” means that, across countless cycles of tribulation, the number of people transformed and led to the Dao cannot be counted.

This passage describes the compassionate salvation offered by the Celestial Worthy of Primordial Beginning, who aids both the living and the dead. He established golden offices and jade halls, commands the true officials, surveys the Three Realms, and widely delivers living beings throughout the Nine Heavens. In this way, all people receive blessings whether living or dead, and all things, animals and plants alike, are granted grace and endure without decline across countless cycles of tribulation.

“Today the registers are checked, and the heavens attend before the hall”: today the records of life and death are collated and examined, and the deities of the heavens gather before the hall. “Checking the registers” means verifying the ledgers of life and death; “attending before the hall” means that the deities of the heavens come before the hall to hear or take part in this matter.

The review of the registers means checking the books of life and death. “Before the throne” refers to the emperor receiving court audiences and holding ceremonies in the palace hall. In the Nanchang Palace, the Jade Emperor checks the books of life and death and grants amnesty universally. Youqi says that “today’s review of the registers” means verifying the rolls of those who recite the scripture and have accumulated merit through good deeds, to confirm whether they qualify for deliverance and ascent. Thus, the countless divine immortals of the heavens in the ten directions travel together in their carriages, bearing the imperial brush, to appear before the sovereign. Shaowei says that “today” refers to the day when the Red Radiance opens the chart, and that “review of the registers” means checking the books of life and death. Any day on which such a review is held may be called “today.” At this time, the Heavenly Venerable of Primordial Beginning checks the books of life and death, while the sages and holy beings of the heavens all come before the palace hall to pay their respects.

The Great Sage of Longevity, Immeasurable Deliverer, Flying Heavenly Spirit King of the Eastern Utmost Realm—Dong says this is one of the eight directions of heaven surrounding Mount Jade Capital in the Mysterious Metropolis, as described by the Most High, and belongs to the heavens of the Eastern Utmost Realm. Its great chiliocosm, in the township of An’tai Hall, is called the “World of Receiving Goodness.” Youqi says this corresponds to what was stated earlier: after the scripture is recited once, the great deity of the East soars through the air and arrives.

The Great Sage of Longevity, Immeasurable Deliverer, Flying Heavenly Spirit King of the Southern Utmost Realm—Dong says this is a world in the South.

The Great Sage of Longevity, Immeasurable Deliverer, Flying Heavenly Spirit King of the Southern Utmost Realm—Dong says this is the heavens of the Southern Utmost Realm. Its great chiliocosm, in the domain of Wancity Pear, is called the “World of Abandoning the Worthy.” Youqi says that after the scripture is recited twice, the great deity of the South soars through the air and arrives.

The Great Sage of Longevity, Immeasurable Deliverer, Flying Heavenly Spirit King of the Western Utmost Realm—Dong says this is the heavens of the Western Utmost Realm. Its great chiliocosm, on Futang Isle, is called the “World of Universal Practice.” Youqi says that after the scripture is recited three times, the great deity of the West soars through the air and arrives.

The Great Sage of Longevity, Immeasurable Deliverer, Flying Heavenly Spirit King of the Northern Utmost Realm—Dong says this is the heavens of the Northern Utmost Realm. Its great chiliocosm, in the Wilds of Yutan, is called the “World of Clear Cold.” Youqi says that after the scripture is recited four times, the great deity of the North soars through the air and arrives.

The Great Holy One of Longevity, the Boundless Flying Heavenly God-King of the Northeast, is a great deity who comes to deliver living beings. The commentator explains that the northeast contains boundless heavens, including the Great Thousand World of Everlasting Peace, where blessings gather. Youqi understands this as describing the great deity arriving through the air.

The repeated invocation of the Great Holy One of Longevity, the Boundless Flying Heavenly God-King of the Northeast, means that when the scripture is recited for the fifth time, the great deity of the northeast arrives through the air.

The Great Holy One of Longevity, the Boundless Flying Heavenly God-King of the Southeast, is a great deity who comes to deliver living beings. The commentator explains that the southeast contains boundless heavens, including the Great Thousand World of Worthy Use, the Field of Original Blessings. Youqi understands this to mean that when the scripture is recited for the sixth time, the great deity of the southeast arrives through the air.

The Great Holy One of Longevity, the Boundless Flying Heavenly God-King of the Southwest, is a great deity who comes to deliver living beings. The commentator explains that the southwest contains boundless heavens, including the Great Thousand World of Benevolent Serenity, the Village of Extended Blessings. Youqi understands this to mean that when the scripture is recited for the seventh time, the great deity of the southwest arrives through the air.

The Great Holy One of Longevity, the Boundless Flying Heavenly God-King of the Northwest, is a great deity who comes to deliver living beings. The commentator explains that the northwest contains boundless heavens, including the Great Thousand World of Extended Worthiness, the Wilderness of Blessed Virtue. Youqi understands this to mean that when the scripture is recited for the eighth time, the great deity of the northwest arrives through the air.

“Boundless Flying Heavens Above” refers to the Flying Heavenly God-Kings among the boundless heavens above. The following commentary again mentions the heavens of the northwest and their world, and says that when the scripture is recited for the eighth time, the great deity of the northwest arrives through the air.