《元始无量度人上品妙经四注》Vol. 2

The Supreme Lords of the Flying Immortals, the Great Sages of Long Life, and the Immeasurable Deliverers of Beings above,

The Dong Commentary says: “Above” refers to the boundless and limitless Jade Palace of the Mysterious Capital and the Celestial Palace of the Purple Tenuity, where countless Lords of the Flying Immortals reside. Youqi says: This means that when the scripture has been recited for the ninth time, the great gods above descend through the air.

The Supreme Lords of the Flying Immortals, the Great Sages of Long Life, and the Immeasurable Deliverers of Beings below,

The Dong Commentary says: “Below” refers to the limitless realm, including the Five Sacred Peaks, the Five Emperors, and the official courts of Dongyang, Qingling, Beifengdu, and other places. Youqi says: This means that when the scripture has been recited for the tenth time, the great gods below descend through the air.

The Perfect Lords of the Flying Immortals, the Great Sages of Long Life, and the Immeasurable Gods of the Ten Directions,

The Dong Commentary says: In the Great Luo Heavens of the Ten Directions stands Jade Capital Mountain. Jade Capital Mountain is divided into eight directions; together with above and below, these make the Ten Directions. In each direction dwell endless Lords of the Flying Immortals, Lords who grant long life and deliver the world, and Immeasurable Gods.

These countless divine lords, Great Sages of Long Life, and Immeasurable Gods all come together before the Celestial Emperor. Youqi says: The true gods of the Ten Directions jointly oversee and witness the cultivators’ attainment of the Dao, realization of the True, and pursuit of long life and deliverance from the world. This is why they are called “the Great Sages of Long Life, the Immeasurable Deliverers of Beings.”

They travel together upon flying clouds, riding cinnabar carriages and green chariots, their vehicles sheltered by feathered canopies and adorned with treasures like fine jade.

The Dong Commentary says: The flying clouds are white, red, and blue-green. “Feathers” refers to ceremonial plumes; “canopy” means the carriage canopy; and “jade” refers to fine jade. The Great Sages of the Ten Directions and the Lords of the Flying Immortals ride carriages formed from cinnabar clouds and chariots formed from blue-green clouds. Vermilion birds and phoenixes serve as their canopies, while the wheels and hubs are decorated with the Seven Treasures.

Xuan Ying says: Cinnabar means red rosy clouds; green means blue-green cloud vapors. This passage describes how, when the Great Sages of the Ten Directions come to pay homage to the Primordial Heavenly Worthy, their vehicles are formed from the Three Pure Clouds of the Most High, cinnabar clouds, and the vapor of the blue-green skies. Hence they are called “cinnabar carriages and green chariots.”

Their vehicles are also drawn by vermilion phoenixes and five-colored black dragons.

“Accompanied by vermilion phoenixes and five-colored mystic dragons” means that, when the immortals travel, their chariots are drawn in turn by sacred creatures such as vermilion birds, phoenixes, and five-colored celestial dragons. “Mystic dragon” refers to a dragon in the heavens, and may also be understood as a dark-colored dragon, the source of all colors.

“Raise nine-colored insignia and numinous banners called the ‘Ten Severances’” means that the procession holds aloft nine-colored tallies and sacred banners known as the “Ten Severances.” An insignia is a ceremonial object symbolizing dignity and rank; banners are flags used in ritual.

A “jie” is a ceremonial baton used in processions, while a “fan” is an ornate banner. The nine colors are blue-green, red, white, yellow, black, green, crimson, purple, and deep blue. The High Perfected (those of high rank in the Shangqing realm) hold nine-colored ceremonial batons, while Jade Maidens (attendants in the celestial realm) carry numinous banners of ten sections.

The Youqi commentary says that the batons held by the High Perfected came in various forms, including ones with three sets of seven markings or nine colors, as well as purple-plumed batons and numinous banner batons. The ten-section banners were made by joining pieces of cloth in ten colors, offsetting the sections and sewing them together. The batons went before the banners, while the Perfected and Jade Maidens stood in two lines to either side, holding their batons and banners as they led the procession.

The Shaowei commentary says that the Great Saints of the Ten Directions rode in chariots of cinnabar clouds and three plain-colored clouds, drawn from the celestial realm. The chariots had phoenix-feather canopies and wheels of jade, and were drawn by interlaced vermilion phoenixes and black dragons, gleaming in five colors. Jade Maidens raised nine-rayed batons, while Perfected Ones carried ten-section banners. The ceremonial arrangements varied from one direction to another, but followed the same rules.

The Xuanying commentary explains further that a ten-section numinous banner was made by cutting cloth in ten colors into horizontal strips, joining them with gaps between to form ten sections, and attaching them to the top of a pole. The word “fan” conveys the idea of transformation, symbolizing the turning of misfortune into good fortune. Holding a baton symbolizes restraint in punishment and the avoidance of excessive penalties; carrying a banner symbolizes repenting, cultivating the Dao, and turning from evil toward good. The Great Saints raised these ceremonial objects to enlighten the ignorant. Perfected Ones carried the banners, and Jade Maidens held the batons. The ranks and forms of the batons and banners were set according to ritual rules; the specific regulations are described elsewhere in the Keyi (liturgical regulations).

Ahead, nine phoenixes sang in unison; behind, eight luan birds played their instruments together.

The Dong Commentary says: The male bird is called a “feng,” and the female a “huang”; a red bird adorned with five-colored markings is called a “luan.” Nine groups of phoenixes lead the way in front, while eight groups of luan follow behind. When the Perfected One Who Serves the Dawn gives a long cry, all nine phoenixes answer together; when the Perfected One of Western Radiance plays the Nine-Phoenix Flute, the eight luan cry out in unison.

The Commentary on Secluded Dwelling says: First, a long cry and song sound from the front, and the phoenixes join in as one. Then pipes and flutes are played behind them, and the eight luan cry out together.

The Xuan Ying Commentary explains: “Nine” and “eight” each correspond to Yin and Yang. The procession in front belongs to Yang, whose number is odd, so it takes nine; the procession behind belongs to Yin, whose number is even, so it takes eight.

In “Lions and white cranes, crying and singing in harmony,” “in harmony” describes sounds that are harmonious and pleasing to the ear. The Dong Commentary explains the line as meaning that lions and white cranes cry and sing, answering one another in harmony.

The lions roar like tigers, and the white cranes cry out like phoenixes singing. Many voices rise together, harmonizing and blending with one another in sounds that are peaceful and pleasing to the ear.

This is the music of Heaven. As the procession at the front whistles and sings, the nine phoenixes sing together; as the procession behind plays instruments, the eight luan birds call out at once. The Dongshen Jing says that in the Left Palace of Heaven One there is an instrument called the “Heavenly Jun.” The Jade Maidens on duty each day have their own specialty: on the zi day, they play the sheng and yu; on the chou day, they whistle and sing; on the yin day, they play the se zither; on the mao day, they strike the zhu; on the chen day, they play the qin zither; on the si day, they ring bells and strike chimes; on the wu day, they play the xiao flute; on the wei day, they play the jia horn; on the shen day, they sing the song of nine tones; on the you day, they sing the song of six variations; on the xu day, they imitate the calls of a hundred beasts; and on the hai day, they perform new music from throughout the world. Though the Heavenly Jun shares its name with a worldly instrument, its sound is different. Secular music is sorrowful and mournful, and can shorten one’s life; the music of Heaven is harmonious and pleasing to the ear, and can prolong life.

The Five Old Ones (the Celestial Emperors of the Five Directions) lead the way at the front, while the assembled immortals follow behind, supporting the shafts of the carriage.

The Great Gods of the Ten Directions, the Flying Immortals of Boundless Infinity, descend upon the halls in the Beginning Azure Heaven. The Five Emperors lead the way, while the assembled immortals attend and guide them at their sides. Here, “hall” refers to a palace or the place where an emperor holds court.

Youqi explains: The Five Elders lead the way, while the assembled immortals stand beside the imperial carriage. The Five Elders are the Lords of the Five Elders, who govern and oversee the five texts of the True Writings.

Shaowei explains: The Five Elders are the Heavenly Emperors of the five directions. The Great Sages of the Ten Directions hold exalted ranks, and so they summon the Five Emperors to lead the way, with the assembled immortals following to attend and guide them. The Five Elders lead the way, while the assembled immortals stand beside the imperial carriage. The Lords of the Five Elders govern the five texts of the True Writings.

The Scripture of Original Conduct records: In the east is the Venerable Primordial Elder of Azure Numinous Spirit, of the Peaceful Treasure Forest. He is titled the Azure Emperor; his surname is He, his personal name is Kai, and his courtesy name is Lingweiyang. He favors the color azure, rides in a chariot drawn by an Azure Dragon, and raises an azure banner. Ninety myriads of assembled spirits accompany him. He harmonizes the Qi of spring, causing all things to grow. In the south is the Venerable True Elder of Cinnabar Numinous Spirit, of the Brahma Treasure Flourishing Sun. He is titled the Red Emperor; his surname is Dongfu, his personal name is Jiyan, and his courtesy name is Chibiaonu. He favors the color red, rides in a chariot drawn by a Red Dragon, and raises a red banner. Thirty myriads of assembled spirits accompany him. He harmonizes the Qi of summer, causing all things to flourish.

At the center is the Primordial Elder of Original Numinous Spirit, of the Jade Treasure. He is titled the Yellow Emperor; his surname is Tongban, his personal name is Yuanshi, and his courtesy name is Hanshujiu. He favors the color yellow, rides in a chariot drawn by a Yellow Dragon, and raises a yellow banner. Twelve myriads of assembled spirits accompany him. He harmonizes the Qi of Earth and bears the Nine Heavens. In the west is the August Elder of Bright Numinous Spirit, of the Seven Treasures Golden Gate. He is titled the White Emperor; his surname is Shangjin, his personal name is Changkai, and his courtesy name is Yaopobao. He favors the color white, rides in a chariot drawn by a White Dragon, and raises a white banner. Seventy myriads of assembled spirits accompany him. He harmonizes the Qi of autumn, causing all things to ripen. In the north is the Mysterious Elder of Fivefold Numinous Spirit, of the Utterly Remote Dark Yin. He is titled the Black Emperor; his surname is Heijie, his personal name is Linghui, and his courtesy name is Yinhouju. He favors the color black, rides in a chariot drawn by a Black Dragon, and raises a black banner. Fifty myriads of assembled spirits accompany him. He harmonizes the Qi of winter, causing all things to be stored away.

The Lords of the Five Elders are all true gods of the celestial realm, born naturally; hence they are called “Primordial.” They did not become gods through later study and cultivation. Rather, as true gods, they naturally received their talismanic mandates, each governing one direction. Whenever a great kalpa turns over and the movement of Heaven and Earth reaches the end of a cycle, their offices change in turn.

Countless immortals, riding phoenix chariots and mounted on dragons and qilin, came through the clouds and across the sky. Each received a heavenly mandate to govern a particular region; when a great cosmic calamity passed and a new one began, the office each held would change as well. “A million chariots and ten thousand riders” describes the immense number of immortals. “Coming through the air” means that they arrived in midair, rather than on foot.

In the phrase “turning back amid radiant light, overseeing the perfected and delivering beings,” “radiant light” has several interpretations. One says that when the assembled sages arrived, they obscured the sunlight, then turned their chariots around before the Supreme Thearch. Another takes “turning” to mean shaking, and “light” to refer to the brilliance of their carriages and robes: after receiving the Heavenly Worthy’s talismanic command, their radiant ceremonial procession stirred, and they rode back to their respective celestial realms. “Overseeing the perfected and delivering beings” means that they watched over practitioners who cultivated the Way and recited scriptures until they attained perfection, and rescued the souls of the dead who could be delivered. The “Perfected Ones who deliver beings” often oversee the registers of the Nine Netherworlds, examining the causes and consequences of good and evil so that those who have done good may be released, while those who have done evil receive fitting retribution.

The ministers of the heavens came to the Upper Palace of Nanchang, a palace in the celestial realm.

Dongzhu explains: The Chancellor is a divine official in the Great Luo Heaven. “Upper Palace” refers to the Palace of Vermilion Mound. As a welcoming guide for those who have received salvation and been granted rebirth, the Chancellor registers their names and lifespans at the Vermilion Palace and erases the roots of their sins at the Three Offices. Youqi explains: The Nine Palaces have divine ranks such as the Senior Minister and the Two Perfected Ones, who assist with the affairs of the heavens. The Palace of Vermilion Mound is in the Upper Palace of Nanchang, south of the Nine Palaces, within the Heaven of Red Radiance and Yang Harmony.

The Director Han is in charge of the registers. Dongzhu explains: The Director Han is the Director of Fate. For anyone destined to receive salvation, the Director of Fate records and calculates their lifespan in the Southern Palace, enabling them to undergo refinement and salvation. “Refinement and salvation” refers to a Daoist rite for delivering the souls of the dead.

The Great Spirit Who Oversees Life. Dongzhu explains: The Great Spirit Who Oversees Life governs the Palace of the Long Night, examines the registers of Daoist practitioners, and delivers souls in the Nine Depths. Here, “Great Spirits” refers to the Flying Heavenly Kings of the Ten Directions. They often recite the Dongxuan Jing above the Flying Mystery, using the Qi of spontaneity to deliver Daoist practitioners. Youqi likewise says that the Director Han is the Director of Fate of Lord Han mentioned earlier. “In charge of the registers” means overseeing the registers of long life; hence the title Great Spirit Who Oversees Life.

They hold the registers of names and the rolls in their hands, and together appear before the Celestial Emperor.

The Eastern teaching says: The great gods of the ten directions each govern the officials responsible for registering and managing the name rolls, and bring the recorded registers before the Jade Emperor. The Jade Emperor’s personal name is Kuoyi. He dwells on the Dark Terrace of Jade Capital, was born together with the Celestial Worthy of Primordial Beginning, embodies the wondrous source, opens the path beyond life and death, and teaches those who cultivate the Way.

The Teaching of Secluded Abodes says: The perfectly true gods of the ten directions, together with the ministers of the various heavens and the great gods who oversee the lives and deaths of living beings—enabling the dead to be reborn or liberated—gather before the Heavenly Emperor with registers recording lifespans and deliverance. There they carry out the proceedings for advancement and liberation.

The Teaching of Shaowei says: Han Si is an official in the office of the Registrar, responsible for managing the registers, hence the title “Registrar.” The great god who oversees the lives and deaths of living beings is the Perfected One of Renewed Life, whose courtesy name is Fuxi. He governs the Office of the Long Night and is responsible for liberating the dead in the Ninefold Abyss, the depths of the netherworld. At that time, the emperors of the various heavens each brought their ministers before the steps of the Celestial Worthy to verify matters of life and death and examine cases of deliverance. Here, “Emperor” is the Celestial Worthy’s way of referring to himself. The Celestial Worthy is also called the “Registrar” and the “Jade Emperor.” According to the Scripture of Dragon Soaring, the Celestial Worthy of Primordial Beginning has ten titles: Natural, Limitless, the Great Dao, the Perfectly True, the Most High, the Old Lord, the August Sovereign, the Celestial Worthy, the Jade Emperor, and His Majesty.

Whenever someone is due for deliverance, the relevant records of the various heavens are carefully examined.

Dongzhu’s commentary says: If practitioners of the Dao can understand and recite the sounds of the “Eight Characters,” the divine spirits will open the Gate of Everlasting Light. Then the wandering souls of the ten directions can all be delivered from suffering and enter the Gate of Rebirth. They ascend to the Terrace of Jade Capital and find joy and peace in the Palace of the Purple Pole. There, divine infant boys—numinous youths in the realm of the immortals—chant “The Chapter of Boundless Measure.” The wandering souls can then immediately reshape their bodies in the Chamber of the Three Refinements, a sacred place where the dead are refined and restored to bodily form. They receive natural Qi (vital energy) and enjoy endless bliss and longevity.

Youqi’s commentary says: When practitioners in different places recite the scriptures to deliver the dead, if the souls being delivered truly meet the conditions for salvation, Heaven will consult the registers of the various heavens and examine whether their merit is complete. Shaowei’s commentary says: Heaven carries out deliverance according to the weight of each soul’s merit and the circumstances of the case, making strict checks and leaving none unaccounted for.

A universal proclamation to the Three Realms and the divine lands of Limitlessness.

Dongzhu’s commentary says: The Three Realms are the Realm of Desire, the Realm of Form, and the Formless Realm. “Limitlessness” refers to the boundless worlds in the ten directions. This passage proclaims the message throughout the endless reaches of the ten directions, so that all the divine spirits may know of it. Youqi’s commentary says: The decree is announced to the demon kings of the Three Realms and the Five Emperors—the heavenly rulers who govern the five directions—and is conveyed throughout the boundless divine regions. The officials in charge of Heaven will surely transmit it, so there is no dark or hidden place where it will go unheard. Shaowei’s commentary says: This is a decree issued by the Jade Emperor, a revered Daoist deity. The Three Realms comprise the six heavens of the Realm of Desire, the eighteen heavens of the Realm of Form, and the four heavens of the Formless Realm. The heavens and earth inhabited by divine beings have no boundaries, and so are called the “divine lands of Limitlessness.”

The Office of the Dark Springs, the Northern Capital of Luofeng.

Dongzhu says: The Northern Capital is the Jade Capital, while Luofeng is the name of a mountain. Mount Luofeng lies north of Heaven and Earth, beyond the Northern Sea, and is 2,600 li high. Inside and around the mountain are palaces built entirely of the Seven Treasures. They are where the ghosts and spirits of Heaven and Earth reside. The great demon king of the Northern Emperor, who governs the six heavens of the Three Realms, rules there. Each of the six palaces is overseen by the ghosts and spirits of one of the six heavens. Within the grotto heaven are also six palaces, arranged much like those outside.

The Water Official of the Three Grades of the Lower Origin gathers the vital energy of wind and marsh and condenses the essence of the vast morning qi. He established the three palaces of the Lower Origin. The first, called the Palace of the Grotto Spring at Tang Valley, is also known as the Palace of Clear Splendor and Fangzhu. It has authority over the Water Emperor, the Divine King of Tang Valley; the water offices of the Nine Rivers; the River Earl; immortals; perfected beings; the great spirits in the waters who have attained the Dao; and the souls of past and present lives who have not yet attained the Dao but have accumulated merit. Once these souls have received deliverance, they may rise to a higher station. The palace has three offices: the Left, Right, and Central Offices. The Left Office is called the Office of the Azure Origin and Spirit Abyss; the Right Office, the Office of the Nine Ices and Cold Night; and the Central Office, the Office of the Northern Single Azure Spirit. Each office registers names and official records and oversees the grotto chambers of the Nine Rivers.

The Left Palace of the Lower Origin is called the Palace of Clear Stillness, also known as the Palace Where the Waters of the South Converge. It has authority over the myriad kinds of spirits in the waters, including dragons, whales, and sea monsters, as well as the 500 million aquatic beings gathered at the Dragon Gate of the Water Mother. It also commands the vajra energy of the myriad layers of wind and marsh. The palace likewise has three offices: the Central Office, called the Office of the Spirit Treasure and Kalpa Blades; the Left Office, the Office of Kalpa Ages; and the Right Office, the Office of the Cold Court of the Long Night. They are responsible for governing the various kinds of spirits in the waters.

The Right Palace of the Lower Origin is called the Palace of the Northern Fengdu, also known as the Palace of Luofeng. It has authority over the souls of the dead who linger in the waters and the calamities of their punishment and forced labor. Within the palace, the Left Office is called the Office for Opening Deliverance from Kalpa Measure; the Right Office, the Office of the Spring Bend and Ghost Spirits; and the Central Office, the Office of the Great Kalpa of Spirit Communication. They govern the myriad spirits of the waters.

The Three Grades of the Lower Origin comprise three palaces, which oversee fourteen departments each, forty-two departments in all. Together, they govern the grotto chambers of the Nine Rivers. The names of these palaces and offices arose naturally. They govern all the spirits in the water offices of the Three Rivers, the Four Seas, and the Nine Rivers. They also govern spirits who have and have not attained the Dao, as well as perfected beings, immortals, and jade maidens of the Five Sacred Peaks on earth. On the Jiazi or Gengshen day of the sexagenary cycle, the Water Official descends to inspect the three palaces of Tang Valley, Clear Stillness, and the Northern Fengdu, checking and compiling the registers of the living and dead held by the nine offices.

In ancient times, Heaven and Earth changed and fell into the kalpa of Yanquang: darkness prevailed, and nothing had yet emerged. The flying heavenly spirits opened the light, whose radiance then shone throughout the heavens. All things received primordial qi and were nourished by spiritual energy. Thus Xuandu is also called the Jade Capital; “Great Sage” is likewise an honorific title for it. The High Perfected One of the Northern Emperor governs the palace of dark, unformed, mysterious spirit. Beneath the palace lie the Cold-Ice Court of Night and the Land of the Eight Difficulties, which is why it is called the Office of the Spring Bend.

Youqi’s commentary says: The Office of the Spring Bend is the ghostly office in the nine netherworlds of the Long Night. The Northern Capital of Luofeng is Fengdu, the ghost city governed by the Northern Emperor. Luofeng is the name of a mountain in the nine netherworlds beneath the Northern Sea; the so-called ghost city stands atop the secluded mountain of Luofeng.

Shaowei’s commentary says: The passage refers to the Right Palace of the Lower Origin. According to the Zhen’gao, the Northern Feng is located in the Gui direction, north of Heaven and Earth. It is also called the Fengdu Office of the Spring Bend, the Right Office of Fengdu. Luofeng is the mountain above the Northern Capital. It is 2,600 li high and 30,000 li around; a grotto heaven beneath it measures 15,000 li around. Palaces of the Seven Treasures stand both within and around the mountain. There are Upper, Middle, and Lower Officials, each with eight prisons, making twenty-four prisons in all. This is where the ghosts and spirits of Heaven and Earth reside.

The palace offices governed by the Three Officials of Heaven, Earth, and Water, along with the sources of the twelve rivers, all contain palaces built from the Seven Treasures. Each of the Three Officials has three palaces, making nine in all. Each official also oversees eight prisons, twenty-four altogether. These are places where ghosts and spirits dwell and are tried in the realms between Heaven and Earth.

Commentaries differ in their explanations of “the Three Officials’ nine offices and the sources of the twelve rivers.” The Dong commentary says that the Three Officials are the Heavenly Official, the Earthly Official, and the Water Official, who respectively oversee matters concerning life and death, ghosts and spirits, and human affairs. Together, they establish nine offices and govern 120 departments, each responsible for a particular kind of matter. They also administer the registers of life and death in places such as the Nine Seas, the Three Rivers, and the Twelve Streams. At each location, divine beings record life and death, good and evil, and merits and faults.

The Youqi commentary identifies the Three Officials as the officials of Fengdu, the Daoist realm of the underworld. Fengdu has six palaces, with one official for every two palaces, making three officials in all. Each official has three offices, for a total of nine. The sources of the twelve rivers refer to the Water Realm. The Three Officials, their nine offices, and the Water Realm each have divine functionaries who review and assess cases according to their circumstances, much like worldly government offices divided by responsibility. Because these institutions are located in the northern realm of Yin, they use the number twelve, formed from “two and six,” in establishing their officials. This account describes the principal administrators; lower-ranking divine functionaries are not listed individually.

The Shaowei commentary explains the Three Officials as the Heavenly Official of the Upper Origin, the Earthly Official of the Middle Origin, and the Water Official of the Lower Origin. It takes the nine offices to be administrative bureaus responsible for particular matters. It also interprets the “sources of the twelve rivers” as the sources of the Celestial River that the year’s twelve months pass through. The Celestial River’s source lies near the Dongjing constellation, and the moon passes through it each month as it completes a circuit of the heavens. Yellow water transformed from moonlight can wash and refine the souls of the dead, turning them into perfected immortals. This teaching appears in the Scripture of the Three and Five in Sequential Movement. The scripture uses the dates of the Three Origins and the Eight Seasonal Festivals, among other auspicious times, to encourage cultivation. It also says that those who succeed in cultivation can deliver their ancestors from suffering, enabling them to receive refinement and deliverance through the yellow water.

The Scripture on the Grades and Precepts of the Three Origins further explains the palaces and offices of the Three Officials:

The Heavenly Official of the Upper Origin belongs to the Jade Clarity Realm. It was formed by the congealing of the three kinds of primordial Qi (the fundamental energy from which all things in Heaven and Earth arise): green, yellow, and white. It is divided into a central palace, a left palace, and a right palace. The central palace, called the “Purple Tenuity Palace of Primordial Yang and Seven Treasures,” governs the emperors of Heaven, the highest sages and great spirits, and the associated registers of immortals. Within the palace are three bureaus: left, central, and right. They respectively oversee matters of life, matters of death, and the assessment of life and death, guilt and blessing. To “assess” is to examine a person’s deeds; the duration of each assessment varies according to the person’s merits and blessings. The three bureaus govern the various officials who administer life and death, guilt and blessing.

The left palace is called the “Left Palace of the Great Ultimate, Yellow Origin, and Profound Metropolis.” It oversees perfected beings who have attained the Dao, as well as the registers of men’s and women’s lifespans. The right palace is called the “Right Palace of the Great Ultimate, White Cavern, and Profound Metropolis.” It oversees the registers of immortals and the registers of guilt. Each of the three palaces comes into being through the transformation of its corresponding primordial Qi. Each contains Fulu (talismans and registers), used respectively to prolong life, summon spirits, and reveal the true. The three palaces of the Upper Origin together have nine bureaus and thirty-six departments, which record people in the registers of immortals according to their merits and allotted lifespans. Those whose merits are complete and who are destined to become immortals are entered in the Purple Tenuity Palace; those who revere and trust the Great Dao and practice its teachings are entered in the left palace of the Great Ultimate; and those destined to die are entered in the right palace.

The Earthly Official of the Middle Origin belongs to the Supreme Clarity Realm. It was formed by the congealing of the Qi of the Primordial Cavern and Blended Spirit together with yellow essence. Its central palace is called the “Palace of Clear Emptiness and Cavernous Spirit.” It governs the Five Emperors, the perfected beings of the Five Sacred Peaks, earth spirits, and immortals who have attained the Dao. It too has left, central, and right bureaus, which assess guilt and blessing, Yin and Yang, and the length of people’s lives. The left palace is called the “Palace of Cavernous Yang of the Southern Pole.” It oversees the various Earthly Sovereigns of the lands, the numinous officials of the eight directions, and the registers of lifespans. The palaces of the Middle Origin together have nine bureaus and forty-two departments. They oversee places such as mountain caverns, record good and evil, and submit reports.

The Water Official of the Lower Origin belongs to the Grand Clarity Realm. It was formed by the congealing of the Qi of Wind and Marsh and the essence of Dawn Vastness. Its central palace is called the “Palace of Cavern Springs at Tang Valley,” also known as the “Palace of Azure Florescence and Square Islet.” It governs the Water Emperors, the Water Realm and its offices, the River Lords, the gods of the waters, and the associated registers of immortals. The palace has left, central, and right bureaus, which assess guilt and blessing and the limits of people’s lifespans. The left palace is called the “Palace of Clear Numen.” It governs water spirits and divine beings such as merfolk, dragons, whales, and giant fish, as well as people’s registers of lifespan and their merits and faults in life and death. The right palace is called the “Palace of Fengdu.” It also has three bureaus, responsible for assessing guilt and blessing. The three palaces of the Lower Origin together have nine bureaus and forty-two departments, governing the Four Seas, the Four Great Rivers, and the gods of the waters.

In total, the Three Origins have nine officials, twenty-seven bureaus, and 120 departments. Offices on the left oversee matters of life, while those on the right oversee matters of death: merits are recorded in the green registers on the left, and faults in the black registers on the right. When a case involves both blessing and guilt, the relevant offices review it together. Those who attain the Dao are entered in the central palace; those with merits are reported to the left palace, and those with faults to the right. On important dates such as the Three Origins and the Eight Seasonal Festivals, the appropriate rites are performed to eliminate the roots of evil.

The Xuanying commentary emphasizes that this passage concerns refining the souls of the dead with yellow water formed from moonlight. “Twelve” refers to the twelve months of the year, and “sources of the rivers” refers to the source of the Celestial River. Souls who receive deliverance can be washed and refined by the yellow water and become perfected immortals. Likewise, cultivators who advance in their practice can use this means to deliver their ancestors.

Deliver our ancestors throughout the generations and kin from all past lives, freeing them from the sufferings of the netherworld; also extend pardon to our clan relatives across countless eons.

Quickly erase their registers of sin and cut off the roots of their harmful karma.

Do not imprison or detain them, nor force them to mingle among the ghosts. The scripture says that since the souls of the deceased have been delivered through the merit of reciting the scripture, and have received the grace of the Dao and attained liberation, they should no longer be bound or detained, or mixed in with the crowd of ghosts. The “Three Officials” are the divinities who govern Heaven, Earth, and Water. The scripture commands them not to detain the souls of those who have earned merit.

By command of the talisman of the Celestial Worthy of Primordial Beginning, the souls of the deceased are promoted at the appointed time and, at the Northern Capital’s Cold Pool, their bodies and souls are guarded by divinities. The Northern Capital’s Cold Pool is a frigid, secluded place in the Daoist underworld; “guarded by their respective departments” refers to divine generals assigned to protect them.

When the Celestial Worthy of Primordial Beginning proclaimed the scripture, he commanded the Three Offices and Nine Bureaus—the divine administrations governing the underworld—in the boundless worlds of the ten directions to summon all their spirits and attendants at once. In a single instant, they brought the wandering souls out. The offices of the long, dark night were opened as well, allowing the dead within to be delivered and see the light.

Youqi says: The Celestial Worthy of Primordial Beginning sent down a talismanic command, ordering deliverance to be carried out at the appointed time during daylight. The Northern Emperor notified the souls waiting to be reborn in the Cold Pool and commanded the various departments to bring them out from the Office of the Winding Springs, a prison in the underworld. The Cold Pool is a place where the souls of the dead are punished.

Shaowei says: Beneath Fengdu, the Daoist underworld, lies the Cold Pool. If the spirits neglect their duties, the Jade Emperor hastens them with a talismanic command. Then the Three Offices and Nine Bureaus of the icy night court dispatch their subordinates together to lead the wandering souls out of the offices of the long night and deliver them, so they may see the light.

Subduing the demon kings, securing their recommendation for ascent and deliverance, and entering the register of immortals in the Southern Palace.

Dong says: The demon kings of the Three Realms often chant songs that disturb the resolve of those cultivating the Dao. If cultivators remain steadfast, the demon kings will recommend them, enabling them to see the light.

The demon kings of the Three Realms often use songs to disturb the minds of those studying the Dao. Once a person’s resolve is firm, a talismanic command subdues the demon kings, who then recommend that person for direct ascent to Yellow-Flute Heaven and a journey to Golden Flower Mountain. There, the person receives the talismanic seal of Taiyi, a revered Daoist deity, to face the trials of the great demons. Only after passing these trials can the person be delivered. At this point, the talismanic command subdues the demon kings and makes them recommend that the dead ascend to the Southern Palace, the celestial register of immortals.

Youqi says: Having already commanded the Northern Emperor to rescue the spirits from the northern underworld, the next step is to subdue the demon kings so that the souls of the dead may enter the ranks of immortals in the Southern Palace.

The souls of the dead receive refinement and deliverance, transforming into immortals.

Dong says: The Southern Palace is the palace of longevity, where the Lord of Deliverance resides under the name Xu Yuan. When the souls of the dead enter the Southern Palace, Xu Yuan refines their decayed remains. The Life-Bearing Youth, a spirit child who governs the force of life, infuses them with life-giving moisture, registers their lives in the four extremities—the farthest reaches of the universe—and assigns them Natural Feathered Youths as attendants in the immortal realm. The Life-Bearing Youth also refers to the spirit child within the sun.

Youqi says: Once the souls of the dead have been led to the Southern Palace, the ointment of flowing fire refines their ghostly bodies. Their form and substance are thereby transformed, and they become immortals.

The body in this life receives deliverance and remains forever, life after life.

After the body perishes in death, the soul is refined and delivered, and can then be transformed again into a human being. When the Celestial Worthy of Primordial Beginning opens the Way and delivers beings from the world, the body ascends to the Palace of Immortality, where it endures through countless kalpas.

As the cycles of the kalpas turn, one’s lifespan becomes equal to Heaven’s.

The Dong commentary says: “To turn through the cycles without perishing is to share the lifespan of Heaven and Earth.” The Youqi commentary says: “If the Celestial Worthy of Primordial Beginning opens the Way and delivers beings from the world, the body ascends to the Palace of Immortality and endures through countless kalpas.”

As the cycles of the kalpas turn, one’s lifespan becomes equal to Heaven’s.

The Dong commentary says: “To turn through the cycles without perishing is to share the lifespan of Heaven and Earth.” The Youqi commentary says: “If one is delivered and ascends in this life, the body can endure as long as Heaven and exist alongside the Dao. Whether a kalpa is beginning or ending, one continues from one kalpa to the next. Even when the kalpas themselves undergo decline and renewal, one alone can endure. The end of a cycle in the life of Heaven, Earth, and the world is called a kalpa.” The Xuanying commentary says: “‘Turning with the kalpas’ refers to the distinction between great and small kalpas. At the transition between great kalpas, Heaven and Earth are destroyed and the fire of the kalpa blazes. A small kalpa refers to the end of a human life—that is, one passage through birth and death. ‘With the kalpas’ means that the souls of the dead, once refined and delivered, become human, yet still cannot escape death. After death they are reborn and become human again; this is turning with the kalpas. Since they can be born as humans in generation after generation, it is said that their lifespan becomes equal to Heaven’s.”

Forever freed from the Three Destinies, the Five Sufferings, and the Eight Afflictions.

The Dong commentary says: “‘Forever’ means for a long time. The Three Destinies are the three evil paths; the Five Sufferings and Eight Afflictions are the various hardships spoken of by practitioners. Through refinement and deliverance, the souls of the dead are freed from these hardships and remain free of them for a long time.”

Dongzhu explains: “‘Eternal’ means lasting forever. The ‘three paths’ are the names of three gates of evil. The first is the ‘gate of sexual desire,’ also called the ‘Way of the Upper Corpse’ and the ‘realm of the Heavenly Path.’ The second is the ‘gate of sensual desire,’ also called the ‘Way of the Middle Corpse’ and the ‘realm of the Human Path.’ The third is the ‘gate of greed,’ also called the ‘Way of the Lower Corpse’ and the ‘realm of the Earthly Path.’ These three gates of evil are also known as the ‘Ways of the Three Corpses’ or the ‘realms of the three paths.’ They remain within the human body, obstruct its three passes, sever the roots of life, hinder people from learning to become immortals, and suppress the soul that would ascend to heaven.

“The ‘Five Sufferings’ are also called the ‘Five Gates of the Paths.’ The first is the ‘gate where attachment to form torments the heart,’ also called the ‘suffering path of Mount Tai’s hell.’ The second is the ‘gate where attachment to love torments the spirit,’ also called the ‘suffering path of wind and knives.’ The third is the ‘gate where attachment to greed torments the body,’ also called the ‘suffering path of carrying stones and bearing mountains.’ The fourth is the ‘gate where rivalry over beauty torments the essence,’ also called the ‘suffering path of filling the sea to make a river.’ The fifth is the ‘gate where attachment to the body torments the soul,’ also called the ‘suffering path of swallowing fire and eating charcoal, and of cauldrons of boiling liquid.’ ‘Cauldrons of boiling liquid’ refers to a large pot of boiling broth, a traditional description of punishment in hell.

“That is why the scripture says: ‘The reason I have great troubles is that I have a body. If I had no body, what troubles could I have?’ These five sufferings and five paths of suffering remain within the human body, bind the roots of life, hinder people from attaining the true Dao, and cut off the path of cultivating immortality. The three gates of evil and the five sufferings are together called the ‘Eight Difficulties’ and are the roots of karmic wrongdoing. Unless one escapes the five paths and eliminates the Five Sufferings, all manner of attachments will persist, and one will sink into karmic wrongdoing.

“To cultivate the supreme Great Dao, one must first sever all attachments and eliminate the paths that lead to suffering. Then the true Qi—the original vital energy described in Daoist cultivation—will descend naturally, and the Dao of immortals will have a foundation on which to flourish. Ultimately, one may transform the body, roam through the Three Pure Ones’ realms, enter the abode of long life, and no longer suffer the Eight Difficulties.

“Transcend the Three Realms and roam freely in Shangqing, one of the Daoist heavens.”

Dongzhu explains: “‘Surpass’ means to rise; ‘soar above’ means to ascend to a great height. After a cultivator ascends to the Southern Palace, the King of Spirits, a revered celestial deity who commands the gods who fly through the heavens, orders the Inspector of the Feathered Guard, a celestial official in charge of the registers of those ascending to immortality and the rites of their reception, to examine the Register of Those Born Above. He then receives the talismanic mandate and departs as an immortal. He travels through the cloud palaces, clothed in garments formed from condensed clouds, and enters the Palace of Vermilion Mound directly. There he enjoys blessings and honor in Heaven, takes his place among the flying immortals, and flies with them through the clouds.

“The King of Spirits is the King of Miaocheng Heaven, whose courtesy name is Yusheng; he commands all the gods who fly through the ten directions. The Inspector of the Feathered Guard is named Miaoxue. He understands the sounds of Heaven and is known throughout the Three Realms as an earth spirit. He welcomes the gods who illuminate caves and spirits, and, sitting in stillness, can know the principles of nature. He flies through the Three Realms and dwells as he travels in Shangqing.”

Youqi’s commentary says: “A cultivator can share Heaven’s lifespan and bring body and spirit into accord with the Dao, forever escaping the toil of the ‘Three Stations’ and remaining far removed from the punishments of the ‘Five Afflictions.’ He rises beyond the ‘Eight Ordeals’ in the city of ghosts and ascends into the true realm of the Nine Heavens. The ‘Three Stations’ are the Station of Long Night, the Station of the Cold Pool, and the Station of Hauling Stones. The ‘Five Afflictions’ are the sufferings of the Knife Mountain, the Sword Tree, the Cauldron of Boiling Water, the Furnace and Coals, and punitive examination and banishment. ‘Eight Ordeals’ is a collective term for the Three Stations and the Five Afflictions. The transmitted text of the scripture repeats and omits parts of its explanation of the ‘Five Afflictions.’”

Shao Wei’s commentary says: “‘The Three Stations’ are groups of laborers put to work by the Three Officials: the Heavenly Official’s laborers summon thunder and drive lightning; the Earth Official’s laborers carry mountains and bear stones; and the Water Official’s laborers transport and draw water from the vast underworld sea. The ‘Five Afflictions’ are climbing the Knife Mountain, treading the Sword Tree, entering the Cauldron of Boiling Water, embracing a copper pillar, and swallowing fire and eating coals. The ‘Eight Ordeals’ are the deep and vast sufferings of the eight gates; they are the subject of the Dao Lord’s questions and the Flying Immortal’s answers.”

In the Heaven of Shangqing, there is the Celestial Emperor Yuzhen, whose courtesy name is Tuo Yu. There, a scene without color appears, and Brahmic practice spreads throughout.

Dong says: In the Heaven of Highest Clarity, the Celestial Emperor Jade Zhen, whose courtesy name is Tuo-yu, resides. The Five Sacred Texts—five kinds of divine scripture—condensed from Qi, shine forth on the ridge of the Cloudy Heights. This is what is called the Heaven of Wondrous Accomplishment. Jade Zhen dwells in the Heaven of Highest Clarity and does not enter the Realm of Form, the heaven of material things. Riding the Qi of the Great Brahma, he travels to and fro between the Heaven of Highest Clarity and the Heaven of Great Yellow, Imperial Zeng.

Youqi says: The Celestial Emperor of the Heaven of Highest Clarity is the most honored among the emperors of the thirty-six heavens. His Dao practice is equal to that of the Celestial Worthy of Primordial Beginning. He holds rank in Jade Clarity, and so is called Jade Zhen; this refers to Highest Clarity. Below Highest Clarity are four further tiers of heaven, each with nine heavens, making thirty-six in all. This differs from the account of thirty-two heavens. In the Heaven Without Form there are appearances but no material substance, which is why it is called “Brahma practice.” The text now goes on to describe the heavens in the four directions: each direction has eight heavens, making thirty-two altogether, known as the Four Brahma Heavens.

“Appearance” refers to an image, while “form” refers to material substance. The thirty-two heavens are said to be places where the exalted forms of the Supreme Emperor can be clearly seen, though they have no substantial body. They possess true appearance, yet are like empty space: one may enter and leave freely, without obstruction, and they do not hinder the myriad things. Hence they are called “Brahma practice.” “Brahma” means the Dao within the Dao.

The Three Pure Ones (Sanqing), the Five Realms, and the thirty-six heavens are called the Great Luo of the Four Directions. The four heavens of the Seed People among the thirty-two Four Brahma Heavens are called the Middle Luo. The twenty-eight heavens of the Desire Realm, Realm of Form, and Realm Without Form are called the Lesser Luo.

Shaowei says: The Celestial Emperor of the Heaven of Highest Clarity is named Jade Zhen, with the courtesy name Tuo-yu, and the title Celestial Emperor Lord of Purple Dawn. He does not enter the Realm of Form and has none of the three kinds of appearance; hence he is said to be “the appearance of the Formless.” Only the Qi of the Great Brahma circulates and moves within him, bringing him into being as an undivided whole. In the diagram, the heavens each have their own sun and moon. But the heavens from Highest Clarity up to Great Luo naturally emit nine-colored radiance without relying on the sun and moon; hence they are called “the appearance of the Formless, Brahma practice.”

The “scene without color” mentioned here means that this celestial realm has none of the forms or colors of the sun and moon in the world below. Only the Qi of the Great Brahma—the primordial Qi that forms the celestial realms—flows and mingles, bringing forth the myriad things. The scripture says that each layer of heaven has its own sun and moon. From the Upper Clarity Heaven up to the Great Luo Heaven, however, nine-colored radiance appears naturally, without relying on the sun or moon for illumination. This is why it is called a “scene without color” and described as the Brahma Way.

Taihuang Huangzeng Heaven, Emperor Yu Lan Yuming.

The Dong commentary says: This is the first celestial tier in the east. It belongs to the Clear Tenuity Heaven, and its emperor resides in the Qi of Primordial Yang. The Shaowei commentary says: This heaven is yellow, and the Qi it receives comes from the Brahma Qi of the northwest. Its emperor is named Guanjue, and he oversees the registers of life, the immortal records that chart the destinies of the living. People in this heaven live for nine million years. Their six faculties—eyes, ears, nose, tongue, body, and mind—are all tainted by desire, so this is called the Realm of Desire.

The Xuanying commentary says: The Brahma Qi mentioned in the scripture is the primordial Qi of the heavens at the four corners. “Corners” refers to the angular points between the cardinal directions. The heavens at the centers of the four directions receive Qi corresponding to the twenty-eight lunar lodges. The heavens at the four corners do not belong to the lodges in the cardinal positions; instead, they draw on the Qi of the lodges on either side to take form, which is why it is called Brahma Qi. “Brahma” carries the sense of being mixed and attached to nothing. For example, Huangzeng Heaven receives the Qi of the Kui and Bi lodges, and is therefore said to have Brahma Qi; the same principle applies to the next three heavens. Among the thirty-two heavens, from this tier upward, the people of each successive heaven live twice as long as those in the one below. In the scripture, the words before “Heaven” give the name of the celestial realm, while the words after “Emperor” give the emperor’s title.

Taiming Yuwan Heaven, Emperor Xu Anatian.

The Dong commentary says: This is the second celestial tier in the east. It belongs to the Yupei Heaven, and its emperor resides in the Qi of Upper Yang. The Shaowei commentary says: This heaven is green, and the Qi it receives corresponds to the northern Bi lodge. Its emperor is named Lanjue, and he oversees the deliverance of souls and their rebirth.

The second heaven in the east belongs to the Yu Yu Heaven. Its Heavenly Emperor dwells in the qi of rising Yang. The Shaowei commentary says that this heaven is green and its qi corresponds to the Northern Wall Mansion. The emperor’s name is Lan Jue, and he governs the deliverance and rebirth of souls. The people of this heaven live for eighteen million years. Of the six desires, one coarse root has been purified, while five remain tainted.

In the Clear and Bright He Tong Heaven, the Heavenly Emperor is named Yuan Yu Qijing.

The third heaven in the east belongs to the Great Red Heaven. Its Heavenly Emperor dwells in the qi of the sun. The Shaowei commentary says that this heaven is black and its qi corresponds to the Northern Room Mansion. The emperor’s name is Da Jue, and he governs the issuing of laws and teachings and the deliverance of heavenly beings. The people of this heaven live for thirty-six million years. Of the six desires, two coarse roots have been purified, while four remain tainted.

In the Mysterious Womb, Level and Nurturing Heaven, the Heavenly Emperor is named Liu Du Neixian.

The fourth heaven in the east belongs to the Original Radiance Heaven. Its Heavenly Emperor dwells in the clear Yang qi of the first of the Nine Heavens. The Shaowei commentary says that this heaven is red and its qi corresponds to the Northern Danger Mansion. The emperor’s name is Yu Wang, and he governs the summoning and subduing of demonic hosts and the elevation of immortals and perfected beings. The people of this heaven live for seventy-two million years. Of the six desires, three coarse roots have been purified, while three remain tainted.

In the Original Brightness and Refined Pattern Heaven, the Heavenly Emperor is named Chou Falun.

The fifth heaven in the east belongs to the Immeasurable Life Heaven. Its Heavenly Emperor dwells in the penetrating Yang qi of the second of the Nine Heavens. The Shaowei commentary says that this heaven is azure and its qi corresponds to the Northern Emptiness Mansion. The emperor’s name is Fan Yun, and he governs the circulation of primordial qi. The people of this heaven live for one hundred and forty-four million years. Of the six desires, four coarse roots have been purified, while two remain tainted.

In the Upper Brightness, Seven Luminaries, Moyi Heaven, the Heavenly Emperor is named Tian Huiyan.

The Dong commentary says this is the sixth layer of Heaven, belonging to “Heaven of the High Inspector,” whose sovereign position is linked to Yang Qi. The Shaowei commentary says this Heaven is black, and its Qi is connected with the Xu Nu lunar lodge in the north. Its Heavenly Emperor is named Yuzhen, and is in charge of opening the underworld and delivering those who suffer. People in this Heaven live for 288 million years. The roots of the five desires are relatively pure, though one still retains a coarse attachment. These six Heavens together are called the “Desire Realm.” The Taizhen Code says that beings in the first two layers of Heaven still have relatively coarse karmic results, and desire sexual union between male and female bodies. In the next two layers, desire takes the form of holding hands; in the fifth layer, of talking; and in the sixth, of looking at one another. Beings are born into these six Heavens through the six kinds of desire. If the root of one desire is relatively pure, they can advance to the next Heaven. Once all six desires are pure, they can leave the Desire Realm and ascend to the Form Realm. Lord Zong says that the Desire Realm still has physical form and sexual desire: Yin and Yang unite, and people are born from the womb. That is why it is called the “Desire Realm.”

Heaven of Vacuity Beyond the Balance, whose Heavenly Emperor is named Zhengdingguang.

The Dong commentary says this is the seventh layer of Heaven, belonging to the Tusita Heaven, whose sovereign position is established in Yang Qi. The Shaowei commentary says this Heaven is blue-green, and its Qi is connected with the Qian Niu lunar lodge in the north. Its Heavenly Emperor is named Wushang, and is in charge of proclaiming the unsurpassed Dao. People in this Heaven live for 576 million years. Beings here remain attached to all six kinds of visible dust—that is, external forms and other objects perceived by the eyes. They have only just left the Desire Realm and are still affected by visible dust.

Heaven of the Great Ultimate, Veiled in Mists, whose Heavenly Emperor is named Quyu Jiuchang.

The Dong commentary says this is the eighth layer of Heaven, belonging to the Heaven of Untroubled Joy. The Qi governed by its Heavenly Emperor is the Eastern Yang Qi at its utmost flourishing. The Shaowei commentary says this Heaven is purple, and its Qi is connected with the Dou lunar lodge in the north. Its Heavenly Emperor is named Xuyuan, and is in charge of refining and transforming the decayed remains of corpses. People in this Heaven live for 1.152 billion years. Beings here are relatively free of attachment to one kind of visible dust, while retaining coarser attachments to the other five.

Heaven of Red Radiance and Harmonious Yang, whose Heavenly Emperor is named Lijin Shangzhen.

The Qi of Nascent Yang refers to Yang Qi just beginning to arise and become manifest. A note attributed to “Dong Yue” says that this is the first heaven in the southern quarter, belonging to the Heaven of Responsive Transformation and Sound. The place where its Heavenly Emperor resides is formed from the Qi of Nascent Yang. The Shaowei commentary says that this heaven is white in color and its Qi belongs to the Brahma Qi of the northeast, lying between the lunar lodges Ji and Dou. The Heavenly Emperor’s personal name is Huanming. He is in charge of refining and transforming immortals, enabling them to attain the true Dao. The people in this heaven live for 234 million years. The coarse, turbid dust Qi of two colors is pure, while that of four colors is defiled.

The Heavenly Emperor of the Heaven of Mysterious Brightness and Reverent Splendor is named Kongyao Chouyin.

A note attributed to “Dong Yue” says that this is the second heaven in the southern quarter, belonging to the Heaven of Brahma Treasure. The place where its Heavenly Emperor resides is formed from the Qi of Yang Radiance. The Shaowei commentary says that this heaven is yellow in color and its Qi belongs to the eastern lunar lodge Ji. The Heavenly Emperor’s personal name is Shiyuan Zhu. He is in charge of responding to influences, bringing about transformations, and nurturing all things. The people in this heaven live for 468 million years. The coarse, turbid dust Qi of three colors is pure, while that of three colors is defiled.

The Heavenly Emperor of the Heaven of Radiant Brightness and Ancestral Fluttering is named Chongguang Ming.

A note attributed to “Dong Yue” says that this is the third heaven in the southern quarter, belonging to the Heaven of Moyijia. The place where its Heavenly Emperor resides is formed from the Qi of Cavernous Yang. The Shaowei commentary says that this heaven is green in color and its Qi belongs to the eastern lunar lodge Wei. The Heavenly Emperor’s personal name is Luo Jue Wang. As the kalpa draws to its end, he is in charge of receiving those who come to study the path to immortality. The people in this heaven live for 921.6 million years. The coarse, turbid dust Qi of four colors is pure, while that of two colors is defiled.

The Heavenly Emperor of the Heaven of Zhuluo Huangjia is named Moyi Miaobian.

The fourth heaven in the East is called Dahuabei Huangtian. It belongs to Yangming Qi, and the Celestial Emperor dwells there. Shaowei’s commentary says: This heaven is blue, and its Qi is linked to the Eastern lunar mansion of the Heart. The Celestial Emperor’s name is Shao, and he oversees the trials of those who seek to study and attain immortality. Two accounts are given of the lifespan of its inhabitants: one says 1,843,200 Qi-cycles; the other, 184,320,000 years. The five kinds of dust formed by sensory appearances have been roughly cleared away, but one kind of sensory dust remains.

Xuanying says: The six heavens described above all belong to the heavens of sensory dust. When a practitioner reaches this level, sensory dust is completely eliminated, allowing entry into the heavens of subtle dust described below. There are six levels of subtle-dust heavens.

In the Heaven of the Hall of Dark Radiance, the Celestial Emperor is named A Tiaoshen.

The fifth heaven in the East is called Fanming Heaven. It belongs to Yangyan Qi, and the Celestial Emperor dwells there. Shaowei’s commentary says: This heaven is red, and its Qi is linked to the Eastern lunar mansion of the Chamber. The Celestial Emperor’s name is Yunshang, and he oversees the opening and transformation of Heaven and Earth. Its inhabitants live for 3,686,400 years. The six kinds of sensory dust have been roughly cleared away, while all six kinds of subtle dust remain.

In the Heaven of Contemplative Radiance and Quietude, the Celestial Emperor is named Yumi Luoqian.

The sixth heaven in the East is called Mozhahe Heaven. It belongs to Yangming Qi, and the Celestial Emperor dwells there. Shaowei’s commentary says: This heaven is blue-green, and its Qi is linked to the Eastern lunar mansion of the Root. The Celestial Emperor’s name is Jingsheng, and he oversees the transformation of the bodies and minds of those who cultivate and study. Its inhabitants live for 7,372,800 years. One kind of subtle dust has been eliminated, while five kinds remain.

In the Heaven of Dark Radiance and Reverent Celebration, the Celestial Emperor is named Longluo Putí.

The seventh heaven in the East is called Yiluo Heaven. It belongs to Yanghao Qi, and the Celestial Emperor dwells there. Shaowei’s commentary says: This heaven is black, and its Qi is linked to the Eastern lunar mansion of the Neck. The Celestial Emperor’s name is Jingzhu, and he oversees the transformation of those who have already attained the Dao. Its inhabitants live for 14,745,600 years. Two kinds of subtle dust have been eliminated, while four kinds remain.

The Heavenly Emperor of Taihuan Ji Yao Heaven is named Wanli Wuyan. The Dong commentary says: This is the eighth heaven in the south and belongs to Nashou Ming Heaven. The Heavenly Emperor resides in the Qi of supreme Yang. The Shaowei commentary says: This heaven is green in color, and its Qi is linked to the Horn Lodge in the east. The text records that people in this heaven live for ten thousand years, and says that two kinds of fine dust are pure while four kinds are defiled.

The Heavenly Emperor of Taihuan Ji Yao Heaven is named Wanli Wuyan. The Dong commentary says: This is the eighth heaven in the south and belongs to Nashou Ming Heaven. The Heavenly Emperor resides in the Qi of supreme Yang. The Shaowei commentary says: This heaven is green in color, and its Qi is linked to the Horn Lodge in the east. The Heavenly Emperor’s taboo name is Kuoyi, and he oversees the instruction of those who cultivate immortality. People in this heaven live for 29,491,200 years; three kinds of fine dust are pure, and three kinds are defiled.

The Heavenly Emperor of Yuanzai Kongsheng Heaven is named Kaizhen Dingguang. The Dong commentary says: This is the first heaven in the west and belongs to Ranli Gongshou Heaven. The Heavenly Emperor resides in the Qi of lesser Yang. The Shaowei commentary says: This heaven is purple in color. Its Qi belongs to the Brahma Qi of the southeast and lies between the Chariot and Horn Lodges. The Heavenly Emperor’s taboo name is You. He oversees the refining and deliverance of the souls of the dead, enabling them to be saved and reborn. People in this heaven live for 58,982,400 years; four kinds of fine dust are pure, and two kinds are defiled.

The Heavenly Emperor of Tai’an Huangya Heaven is named Polou Atan. The Dong commentary says that the Heavenly Emperor’s taboo name is You, and that he oversees the refining and deliverance of the souls of the dead, enabling them to be saved and reborn. People in this heaven live for 58,982,400 years; four kinds of fine dust are pure, and two kinds are defiled.

The Heavenly Emperor of Tai’an Huangya Heaven is named Polou Atan. The Dong commentary says: This is the second heaven in the west and belongs to Shoulai Heaven. The Heavenly Emperor resides in the Qi of the Sun. The Shaowei commentary says: This heaven is white in color, and its Qi is linked to the Chariot Lodge in the south. The Heavenly Emperor’s taboo name is Wan, and he oversees the guidance and deliverance of virtuous people. People in this heaven live for 117,964,800 years; five kinds of fine dust are pure, and one kind is defiled. The Xuanying commentary says: The six heavens described above belong to the fine-dust heavens. When practitioners cultivate to this level, fine dust is completely exhausted, and they ascend to the light-dust heavens described below, which comprise six heavens in all.

The Heavenly Emperor of Xianding Jifeng Heaven is named Zhaozhen Tong.

Dong’s Commentary says: The third heaven in the West is called Jina Heaven. Its Heavenly Emperor dwells amid the Qi of Vast Yang. Shaowei’s Commentary says: This heaven is yellow, and its Qi is linked with the Yi lunar mansion in the south. Its Heavenly Emperor is named Liu, and he oversees the deliverance of souls who have accumulated good deeds and merit. The people of this heaven live for 23,592,960,000 years. Six parts of fine dust are pure, and six parts of light dust are stained and turbid.

The Beginning Yellow, Filial, and Vastness Heaven: its Heavenly Emperor is named Sāluólóu Wang.

Dong’s Commentary says: The fourth heaven in the West is called Anaboluojia Heaven. Its Heavenly Emperor dwells amid the Qi of Cavernous Yin. Shaowei’s Commentary says: This heaven is green, and its Qi is linked with the Zhang lunar mansion in the south. Its Heavenly Emperor is named Yimiao. He oversees parting the night and opening the darkness, thereby clearing a path into the netherworld. The people of this heaven live for 40,000 Sāluólóu Wang.

Dong’s Commentary says: The fourth heaven in the West is called Anaboluojia Heaven. Its Heavenly Emperor dwells amid the Qi of Cavernous Yin. Shaowei’s Commentary says: This heaven is green, and its Qi is linked with the Zhang lunar mansion in the south. Its Heavenly Emperor is named Yimiao. He oversees parting the night and opening the darkness, thereby clearing a path into the netherworld. The people of this heaven live for 47,185,920,000 years. One part of light dust is pure, and five parts of light dust are stained and turbid.

The Great Yellow, Gathered, Heavy, Floating, and Spacious Heaven: its Heavenly Emperor is named Mǐnbā Kuáng.

Dong’s Commentary says: The fifth heaven in the West is called Bolalihe Heaven. Its Heavenly Emperor dwells amid the Qi that Opens Yin. Shaowei’s Commentary says: This heaven is blue, and its Qi is linked with the Xing lunar mansion in the south. Its Heavenly Emperor is named Alan. He oversees summoning the host of demons and gathering the Perfected. The people of this heaven live for 94,371,840,000 years. Two parts of light dust are pure, and four parts of light dust are stained and turbid.

The Thoughtless Jiangyou Heaven: its Heavenly Emperor is named Ming Fanguang.

Dong’s Commentary says: The sixth heaven in the West is called Faming Yuanhuang Heaven. Its Heavenly Emperor dwells amid the Qi of Dark Yin. Shaowei’s Commentary says: This heaven is red, and its Qi is linked with the Liu lunar mansion in the south. Its Heavenly Emperor is named Aqiu. He oversees opening the gate through which virtuous souls may be delivered and transformed. The people of this heaven live for 188,743,680,000 years. Three parts of light dust are pure, and three parts of light dust are stained and turbid.

The ruler of Shangdie Ruanletian is named Emperor Bohubian.

The Dongzhu commentary says: This is the seventh heaven of the western region, belonging to Cainingyuantian. Its ruler dwells in the Qi of Great Yin. Shaowei says: This heaven is blue-green in color, and its celestial Qi corresponds to the Ghost Lodge in the south. The Heavenly Emperor’s name is Wuliang, and he governs the ranks of heavenly beings and all kinds of life. The people in this heaven live for 37,748,736,000 years. Four parts of their subtle dust have been purified, while two parts remain stained. Xuanying explains that “ranks” here refers to distinctions such as nobility and low status, wealth and poverty, and differences in lifespan.

The ruler of Wuji Tanshitian is named Emperor Piaonu Qionglong.

The Dongzhu commentary says: This is the eighth heaven of the western region, belonging to Tian Alilihe Tian. Its ruler dwells in the Qi of Utmost Yin. Shaowei says: This heaven is black, and its celestial Qi corresponds to the Well Lodge in the south. The Heavenly Emperor’s name is Tan, and he governs the salvation and transformation of all immortals. The people in this heaven live for 75,497,472,000 years. Five parts of their subtle dust have been purified, while one part remains stained.

The eighteen heavens described above are collectively called the “Realm of Form,” the celestial realm in which form and color still exist. The Taizhen Code says that the perfected beings of the Formless Realm have no desires and do not unite through Yin-Yang. Their people come into being naturally and feed only on fragrant Qi, no longer burdened by physical bodies. Xuanying explains that the eighteen heavens described above together constitute the Realm of Form. Continuing upward from Wuji Tanshitian leads into the Formless Realm. There are no bodies or visible forms in the Formless Realm, and the lifespans of its heavenly beings are the same as those described above. In the heavens of the Realm of Form, “subtle dust” remains as a burden on cultivation; the Formless Realm has no visible appearances. Those who reach it retain only consciousness and cultivate by contemplating Qi.

The ruler of Haoting Xiaodutian is named Emperor Huijuehun.

Dong says: The first heaven of the north belongs to the Heaven of Adaha. Its Heavenly Emperor governs the Qi of Yin generation. Shaowei says: This heaven is blue-green in color. Its Qi comes from the Brahma Qi of the southwest, and it lies between the lunar mansions Shen and Jing. The Heavenly Emperor’s taboo name is “Yu,” and he oversees the deliverance of those who cultivate and study the Dao. People in this heaven live for 150,994,944,000 years. Upon reaching this level, appearances and defilements have been cleansed away. The body is like empty space, and only consciousness remains; one then enters the practice of contemplating Qi. When contemplation of Qi is perfected, one ascends to Yuandong Heaven.

The Heavenly Emperor of Yuan Tong Yuan Dong Heaven is named Fanxing Guansheng.

Dong says: The second heaven of the north belongs to the Heaven of the Shanmings, and its Heavenly Emperor governs the Qi of Yin transformation. Shaowei says: This heaven is purple in color, and its Qi is linked to the western lunar mansion Shen. The Heavenly Emperor’s taboo name is “Shang,” and he oversees the transformation and deliverance of those who cultivate immortality. People in this heaven live for 301,988,988,800 years. At this stage, consciousness is still active, so one must practice “releasing consciousness”—that is, letting go of consciousness. Once this practice is perfected, one can be born into Miaocheng Heaven. Xuanying says: Treat consciousness as an activity like breathing. If one can release consciousness and attain Wuwei (non-action), one can ascend to Miaocheng Heaven.

The Heavenly Emperor of Taiwen Hanchong Miaocheng Heaven is named Nayuchouying.

Dongzhu says: This is the third heaven of the north, called Lino Heaven. The seat of sovereignty belongs to the Qi of Yinming.

Shaowei says: This heaven is white, and its Qi is linked to the Western constellation Zui. The Heavenly Emperor’s name is Tuo, and he commands the divine kings. Those who live in this heaven have a lifespan of 630,397,977,600 years. If practitioners forget all their former karmic connections, their awareness dwells in this heaven. Yet this heaven does not allow people to forget everything completely. Thus, when things call for a response, forms appear; when no response is called for, they return to nonbeing. By contemplating things as both existent and nonexistent, one can ascend to the higher Heaven of Forbidden Supremacy.

Xuanying says: This heaven does not allow one to empty away both existence and nonexistence completely. If one regards both emptiness and existence as wholly nonexistent, one loses the responsiveness within one’s true nature. The true is present within emptiness, and the true nature contains the capacity to respond and transform; from this, the myriad things come into being. Though the myriad teachings abide in the mind, they have no fixed form or appearance. When things call for a response, forms appear, but their appearance does not mean they exist absolutely. Therefore, one is taught to contemplate this mind without clinging to either existence or nonexistence, and so to be born into the Heaven of Forbidden Supremacy.

The Great Purity, Radiant Bliss, and Forbidden Supremacy Heaven: its Heavenly Emperor is named Longluo Juezhang.

Dongfang says: The fourth heaven of the north is called the Heaven of Bright Brahma, Encompassing and Greatly Summoning. It belongs to the Yin-cavern Qi of the imperial seat.

Shaowei says: This heaven is yellow and corresponds to the Western constellation Bi. The Heavenly Emperor’s personal name is Kui; he oversees the command and registration of demon kings. People in this heaven live for 12,079,595,520,000 years. The practitioner’s contemplation of Qi gradually becomes more subtle, and all past conditioning is eliminated. If they can penetrate deeply into the Way of Nature, they will ascend to the Heaven of Seed People. These four heavens are called the Formless Realm.

The Taizhen Code says: People in the Formless Realm have subtle bodies that no longer display visible form. At times their bodies may extend for several hundred zhang, yet ordinary people cannot see them; only realized beings can. Because their forms are invisible, this realm is called the Formless Realm. However, the roots of birth and death have not yet been severed for those in the Three Realms. Yin-Yang Qi still exists, so their lifespans must eventually end. They may ascend to a higher realm or be reborn among human beings, continuing to cycle according to the depth of their cultivation and merit until they attain the Dao.

Xuanying says: These four heavens all belong to the Formless Realm. If practitioners reach this level and continue to cultivate diligently, they can enter the four Heavens of the People.

The Heaven of Great Void, Highest, Constantly All-Pervading: its Heavenly Emperor oversees and inspects ghosts and spirits.

Dongfang says: This is the fifth heaven of the north, called the Heaven of Anigou. It belongs to the Yin-spirit Qi of the imperial seat.

Shaowei says: This heaven is green and corresponds to the Western constellation Zhen. The Heavenly Emperor’s personal name is Ji; he examines practitioners’ cultivation and accomplishments. People in this heaven live for 24,159,191,400,000 years. Here, practitioners begin to leave the Three Realms behind, becoming pure and unstained, and dwelling in joy and Wuwei (non-action).

The Heaven of Great Release, Jade Radiance, and Soaring Victory: its Heavenly Emperor is Miaomiao Xingyuan.

Dongfang says: This is the sixth heaven of the north, called the Heaven of Xuda. It belongs to the Yin-soul Qi of the imperial seat.

Shaowei says: This heaven is blue-green and corresponds to the Western constellation Wei. The Heavenly Emperor’s personal name is Fuxingyuan.

Dong says: The sixth heaven in the north belongs to Xuda Heaven. Its Celestial Emperor dwells in the Qi of Yin Souls. Shaowei says: This heaven is blue, and its Qi is linked to the Western mansion of the Stomach. The Celestial Emperor’s name is Fuli; he oversees the gathering of immortals and sages. The people of this heaven live for 48,318,382,800 years.

In Longbian Fandu Heaven, the Celestial Emperor follows the Way of the Highest Mystery.

Dong says: The seventh heaven in the north belongs to Yuanfan Xudai Taihun Heaven. Its Celestial Emperor dwells in the Qi of Yin Congealing. Shaowei says: This heaven is red, and its Qi is linked to the Western mansion of the Bond. The Celestial Emperor’s name is Eyi; he oversees the advancement of those cultivating immortality until they become sages. The people of this heaven live for 96,636,764,160,000 years. The beings here rise and fall with the movement of Qi, and no longer have ingrained habits that accumulate over time and are difficult to remove.

In Taiji Pingyu Jiayi Heaven, the Celestial Emperor selects teachings from many traditions.

Dong says: The eighth heaven in the north belongs to Shichan Ziran Heaven. Its Celestial Emperor dwells in the Qi of Yin at its limit. Shaowei says: This heaven is azure, and its Qi is linked to the Western mansion of the Legs. The Celestial Emperor’s name is Jingshang; he oversees the deliverance of the body and mind of those engaged in spiritual study. The people of this heaven live for 193,273,528,320,000 years.

The four heavens described above are called the “Four Heavens of the People,” also known as the “Heavens of Seed-People.” Another account says that the beings in these four heavens transcend the bounds of the two Qi of Yin and Yang, and are not limited by lifespan. They live in joy and purity. The Scripture of the Original Beginning says: “When accumulated habits have been completely cut off, one transcends the rank of the Seed-People.” Here, “congealing” refers to afflictions, while “habits” refers to the ingrained tendencies formed in the course of spiritual cultivation. The Taizhen Code says that ascending to these four heavens allows one to penetrate deeply into the Dao; one rises and falls with the movement of Qi, untouched by calamity.

The thirty-two kinds of Qi described above, their corresponding star mansions, the names of their Celestial Emperors, and the duties they oversee are recorded in the Scripture of the Cavern Spirit. The years of their lifespans, along with the defilement and purity of the faculties and their objects, are recorded in the Scripture of the Dragon’s Ascension.

There are thirty-two tiers of heaven, each governed by a Heavenly Emperor, making thirty-two Heavenly Emperors in all. According to one interpretation, the heavens are divided among the four directions, with eight tiers in each, for a total of thirty-two; each tier is ruled by one Heavenly Emperor. Each heaven also has its own inner title and hidden name. These names are similar to one another and often use Sanskrit, making them difficult to understand, so a special oral formula is provided to explain them.

The scripture’s phrase “the hidden names of the heavens” refers to the secret titles of the Heavenly Emperors, while “the hidden names of the heavens themselves” refers to the secret names of the heavens. Another commentary says that the heavens of the four directions are the Eastern Azure Heaven of the Nine Qi, the Southern Boat Heaven of the Three Qi, the Western Pure Heaven of the Seven Qi, and the Northern Dark Heaven of the Five Qi, with eight heavens in each direction. These heavens lie above the Three Luminaries—the three celestial manifestations described in Daoism—and below the Nine Palaces. They are arranged across the four extremes, the four intermediate directions, and the upper and lower regions, together forming the ten directions. Since the names of the heavens and the titles of their emperors are all secret names, they cannot be explained one by one here. Another interpretation holds that “hidden titles” means the taboo names of the Heavenly Emperors, while “hidden names” means the names of the heavens.

“Within heaven are numinous writings of empty openness and naturalness” means that within the heavens there are wondrous numinous texts of empty openness and naturalness. In Daoist usage, “empty openness” describes a realm that is profound and mysterious.

“Emptiness” means that which is mysterious and profound; “cavern” means that which is void and still. “Numinous Writings” refers to jade characters—that is, sacred script formed spontaneously by nature. The scripture says these jade characters exist within mysterious emptiness, and so they are called “Numinous Writings.”

Commentators hold that this scripture is a true utterance that appeared spontaneously within the empty cavern of the Taiji, and that it contains the mysteries of voidness and nature. “Numinous Writings of the Empty Cavern” also refers to the “Numinous Books of the Eight Convergences” and to the natural jade characters. The “Eight Convergences” are the gathering of Qi from the eight directions. The Numinous Writings arise from within the empty cavern, congealing from the subtle Qi of the eight directions. Stirred by numinous winds, they appear spontaneously as written characters and phrases; they are not created by human hands. Hence they are called “Numinous Writings of Nature.”

“Hidden Rhythms of the Various Heavens, the Sounds Within Heaven” means that the various heavens contain subtle and profound rhythms: the sounds of the celestial realm. “Rhythm” refers to musical tones, while “sound” is the patterned beauty formed by interwoven tones. Each of the various heavens has a chapter of eight characters. Its tones are subtle and its meaning profound, beyond easy investigation, so it is called “hidden rhythm.” Commentators also say these are the deep, hidden sounds of the ten directions. The “Record of Music” in the Book of Rites explains “sound” with the phrase “when sounds form a pattern, they are called music”: a sound made singly is a “sound,” while multiple tones woven into a pattern are called “music.”

“The Venerable One Within Heaven, the Spirit Within Heaven” refers to the revered beings and spirits within the celestial realm.

In the celestial realm there are both the Supreme Ones and great deities. The Four Annotations explain that “the Supreme Ones” are the imperial lords of the thirty-two heavens, while “the deities” are the divine kings who command the flying immortals of the ten directions.

The celestial realm also contains great demons and numinous officials. The Four Annotations explain that “great demons” refers to the demon kings of the Three Realms. “Numinous” refers to officials such as the Director of Destinies and the Registrar, who oversee the registers of life, record merit and transgressions, and supervise matters related to salvation and transcendence.

“Nine harmonies and ten unions” means that all conditions and connections are dissolved and gathered into unity. The Four Annotations explain that the Heavenly King lived in the era of Longhan; by then, all his conditions and connections had run their course. He was therefore able to pass beyond the world and ascend to the realm of Highest Clarity.

The “Dong” commentary says: “Harmony” means harmonizing, and “joining” means coming together. During the Longhan era, the Heavenly King’s many karmic conditions had come to fulfillment, allowing him to transcend the Three Realms and enter the realm of the Great Void. After undergoing refinement and deliverance by the Nine Immortals, he received the title “Great Sage.” When the new cycle of destiny began in the Chiming era, the Celestial Worthy of Primordial Beginning bestowed upon him the title “Heavenly King of Brahma’s Deliverance.” In radiant splendor, he rose through the Spirit Gate and ascended to the Jade Clarity Palace.

The “Youqi” commentary says: This passage speaks of the deities of the many heavens and the great demons, who are masters of recommendation and deliverance, as well as divine officials who oversee registers of names. If one receives their joint recommendation and protection through “nine harmonies and ten unions,” one can respond to circumstances and transform at any time, then ascend to Highest Clarity.

The “Shaowei” commentary says: “Venerable” refers to the highest sages and exalted ones; “spirit” refers to the flying heavenly spirit kings; “great demons” refers to the demon kings of the Three Realms; and “numinous” refers to the numinous writings of the Five Emperors. The jade characters—sacred script of the celestial realm—were brought into being jointly by these exalted spirits, demon kings, and numinous officials. They harmonized the essence of the Qi of the Nine Heavens and joined the sounds of the ten directions. They appeared through transformation in the Heaven of Highest Clarity, then spread to the thirty-two realms. The Jade Instructions say that the numinous writings of the Five Emperors are also called the True Writings of the Five Emperors. They were born together with the Five Elders and jointly govern the Qi of the Nine Heavens.

The “Xuanying” commentary says: This passage explains the origins of the True Writings and jade characters. They were formed in the Heaven of Highest Clarity by the highest sages and exalted ones of the many heavens, the great flying deities, the demon kings of the Three Realms, and the Great Emperors of the five directions, who harmonized the essence of the Qi of the Nine Heavens and joined the sounds of the ten directions. They then spread through the thirty-two heavens and became numinous written characters. “Nine Qi” refers to the Qi of the Nine Heavens.

“The boundless profundities are too deep to examine in detail”: The profound meanings concealed in the scriptures of immeasurable scope are hidden and far-reaching, making them impossible to investigate fully.

The “Dong” commentary says: “Profundity” means something hidden and obscure; “examine in detail” means to investigate carefully. The meanings of the scriptures of immeasurable scope are profound and secret, and cannot be investigated fully.

The “Youqi” commentary says: Their profundities are far-reaching and cannot be explained in full.

“Profound” refers to what is hidden and difficult to understand; “detailed” means examining something closely. The meaning of this scripture is subtle and profound, and very difficult to grasp fully. Youqi says that it can transform ordinary people into sages and turn the coarse into the refined. It can also help practitioners escape the Five Turbidities—the five kinds of defilement described in Buddhist and Daoist traditions—and ascend to the Three Pure Ones (Sanqing), the heavens of Clear Subtlety, Jade Surplus, and Great Red, where the revered Daoist deities dwell. Its meaning is so deep that it is difficult to explain in detail, and even exceeds what words can express.

Unfolding and revealing the wondrous, true Dao, it saves all beings throughout heaven and earth.

Dong says: “Unfold” means to bestow and spread out; “establish” means to set in place. Responding to the times, the Celestial Worthy of Primordial Beginning saves living beings by arranging the divine spirits and perfected immortals, establishing the thirty-two heavens, and guarding the Five Sacred Mountains, thereby saving beings throughout heaven and among humanity. Youqi says: “Unfold” means to open out; “establish” means to make broad and expansive. These words describe how the scripture’s power to transform people through divine spirits and perfected immortals spreads without limit, saving countless beings in the human realm and the heavens. Xuanying says this refers to the Celestial Worthy issuing sacred jade tablets and texts, thereby saving people, deities, and ghosts throughout heaven and earth.

Today we joyfully celebrate the bestowal of salvation and report this matter to the heavens.

Dong says that in the past, within a precious pearl in the Heaven of Beginning Azure, the Dao Lord received ten wondrous scriptures. At that time, the Celestial Worthy of Primordial Beginning summoned the great sages of the ten directions, the flying heavenly spirit-kings, and countless living beings, and they all entered the pearl. After the teaching was complete, the perfected ones oversaw the transmission of the scriptures to the Dao Lord. Those present rejoiced and celebrated in a way that words could not express. Proclamations and vows were carried throughout the thirty-two heavens, and the lands of the ten directions all received salvation; evil karmic ties and the roots of sin were forgiven at once. Youqi says that, having received the perfected ones’ oversight and recommendation, one relies forever on the grace of ascension and deliverance. This joy is impossible to describe fully: it is reported above to the thirty-two heavens and below to the Nine Depths, the farthest reaches of the underworld.

We pray that the three evils be dispelled and the roots of falling into hell be severed.

Dong says: “Three evils” refers to three harmful desires: sexual desire, attachment, and greed. They are gateways that lead people into evil. “Roots of the earth” refers to hell. The passage is a prayer to dispel these three harmful desires and cut off the roots that lead to a fall into hell.

Free yourself from the burdens of the “Five Gates” and be listed among the Great Mystery Capital, the wondrous celestial realm described in Daoism.

The Dongzhu commentary explains: “‘Five Gates’ are gateways leading to five possible destinations. This has already been discussed above, but it is explained again here. First, lust burdens the heart and spirit; second, desire and attachment burden the spirit; third, greed burdens the body; fourth, pursuing splendor and striving to outdo others depletes Jing and Qi; fifth, clinging to the body weighs down the hun and po. Since one must pass through gates to come and go, they are called ‘gates.’ ‘Great Mystery’ refers to the Great Mystery Capital.”

Human beings receive the Qi of nature, with Yin and Yang harmonious and uncorrupted. Without desires, they will not fall into the three evil paths or the five desires. They can pass beyond the gates of five kinds of suffering and ascend directly to the Palace of the Mysterious Capital. The Youqi commentary says that the “Five Gates” are gateways leading to the five paths. The five paths meant here are the three evil paths discussed earlier, together with the old vital breath and the human path, making five in all. Cut off the roads leading to the three evil paths, then pass beyond the gates of the five paths, and you can leave the ghost registers of Fengdu, the Daoist underworld, and be entered into the register of immortals in the Great Mystery. The Great Mystery is also the Nine Palaces within the Mysterious Realm, the domain of Shangqing.

The Demon King is responsible for inspecting and recommending practitioners. Those who cultivate the Dao encounter no obstruction and may enter the Gate of Heaven.

The Dong commentator says: “To detain” means to restrain or obstruct. Those who cultivate the Dao, once commended by the demon king, may ascend directly to the Three Pure Ones (Sanqing, the three celestial realms in Daoism). They pass through the Gate of Heaven without hindrance and roam freely in the realm of Highest Clarity.

The Shaowei commentator says: The Celestial Worthy grants a token of passage for ascending to Heaven, which the demon king commends and delivers. When the bearer reaches the Gate of Heaven with the token, its guardians dare not stop or question them. The Dongshen Jing records an ascent token that comes from the Huangren Wen: its text is indicated by the sixty-eighth character of that work. It must be written on blue silk and worn on one’s person. On the day a Daoist ascends to Heaven, if they do not have this token, the Five Sacred Peaks will detain their soul and prevent it from ascending with them; the rivers and seas will hold back their blood so it cannot rise with them; the Earth Official will detain their body and prevent its ascent; and the Heaven Official will close the Gate of Heaven and bar their way forward. The officials at the Gate of Heaven will call out, question them, and demand to see the token. Once they have obtained it, they may enter the Purple Palace of Taiyi, a celestial palace in Daoism, and pay their respects to the Lord of the Great Dao. After that, the various deities will no longer dare detain them.

The Eastern Dipper oversees the reckoning of lifespan, while the Western Dipper records merit and achievement.

The Dong commentator says: In the Heaven of Donghua stands a Terrace of Scattered Blossoms, where the Perfected Ones of the Four Dippers govern. They keep records of lifespan, life and death, and merit. The names of those who have earned merit are recorded by the Western Dipper.

The Youqi commentator says: The Eastern Dipper refers to the first star of the Northern Dipper, which oversees the extension of lifespan; the Western Dipper refers to its second star, which records merit and achievement.

The Northern Dipper governs death, while the Southern Dipper oversees the increase of life.

Dong says: The Southern Dipper and Northern Dipper govern human life and death. When someone has performed good deeds and accrued merit, the Three Officials—the deities who govern Heaven, Earth, and Water—report these good deeds. The Southern Dipper then delivers the person from calamities within the Three Realms, rescues them from the suffering of the Nine Depths, and proclaims an order to the demon kings forbidding them to obstruct the person’s path of doing good and cultivating the Dao. If the Three Officials report that the person is guilty, the Northern Dipper conveys an order to the demon king. The demon king then seizes the person’s soul and sends it to serve in the Nine Depths, where it endures countless kalpas and remains sunk for a long time in ill-fated circumstances. At that point, even good deeds bring no response. The Northern Dipper then removes the person’s name from the register of the dead, and the Southern Dipper enters it in the register of the living.

Youqi says: The Northern Dipper is the demon king. The demon king seizes people’s souls and sends them to serve in the Nine Depths, where they endure countless kalpas and remain sunk for a long time in ill-fated circumstances. At that point, even good deeds bring no response. The Northern Dipper removes their names from the register of the dead, and the Southern Dipper enters them in the register of the living.

Youqi also says: The Northern Dipper refers to the sixth star of the Dipper constellation, which governs the recording of people’s names in the register of the dead. The Southern Dipper refers to the fifth star of the Dipper constellation, which governs the recording of people’s names in the register of the living.

The Central Dipper’s Great Chief commands and oversees the many deities.

Dongzhu’s commentary says, “‘Kui’ means great, and ‘ling’ means spirit. Within the Northern Dipper there is a spirit child named Yufu. He often turns the wheel of growth and life in the Great Void, making ten revolutions to summon perfected beings and govern the gates of the heavenly realms in the ten directions. Whenever the great sages of the ten directions attend court at the Jade Palace and the myriad spirits, exalted perfected beings, and other numinous beings gather, Yufu proclaims their arrival in a loud voice.

Youqi’s commentary says, “‘Kui’ means leader. The ‘Central Dipper’ refers to the seventh star of the Dipper constellation. It leads the Dipper constellations of the four directions and governs the many spirits within the body. The Five Dippers of the five directions mentioned here are, in fact, the five stars of the Northern Dipper assigned to the five directions; they do not mean that each direction has its own group of Dipper stars.

Shaowei’s commentary explains further that this passage describes the duties performed by the Dipper constellations of the five directions. The seven eastern lodges govern the number of years in a person’s lifespan; the seven western lodges record a person’s offenses; the seven northern lodges remove a person’s name from the register of the dead; and the seven southern lodges enter a person’s living name in the register of the living. The Dipper of the center is what is usually called the Northern Dipper. The Treatise on the Celestial Offices says, ‘The Dipper is the Emperor’s chariot. It moves through the center, presides over the four regions, and observes signs of calamity and good fortune.’ This means that the Dipper stars are like the chariot in which the celestial emperor rides: they travel through the center, govern the four directions, and observe auspicious and inauspicious signs. Zhang Heng’s Numinous Constitution also says that one of the Dipper stars lies at the center, so the ‘Dipper’ here refers to the Northern Dipper. Since the people of China live south of the North Pole and look northward when gazing up from the south, it is called the ‘Northern Dipper’ and the ‘Northern Pole.’ The Mandate of Heaven is thereby conveyed to the four directions, making Heaven’s intent manifest. The Central Dipper is the commander who governs all Qi and oversees every spirit, as well as matters of life and death, offenses and blessings.

The commentary cites the Instructions on the True One, which says that within the Dipper there are five other Dippers: Yangming is the Eastern Dipper, Yinjing the Western Dipper, Danyuan the Southern Dipper, the Northern Pole the Northern Dipper, and the single star Tian Guan the Central Dipper. The commentary considers this account doubtful. It explains that the Eastern Dipper is the seven eastern lodges, such as Jiao and Kang. Belonging to Lesser Yang, they govern a person’s lifespan and record that person’s achievements and honors. The Western Dipper is the seven western lodges, such as Kui and Lou. Belonging to Greater Yin, they record a person’s good name. The Northern Dipper is the seven northern lodges, such as Dou and Niu. Also belonging to Greater Yin, it governs death and can therefore remove a person’s name from the register of the dead. The Southern Dipper is the seven southern lodges, such as Jing and Gui. Belonging to Greater Yang, it governs birth and thus enters a person’s name in the register of the living. The Central Dipper is made up of stars such as Kui; it governs the four Dippers and oversees all spirits, as well as matters of life and death, offenses and blessings.

The Azure Emperor, deity of the East, protects the human soul; the White Emperor, deity of the West, serves the human corporeal spirit; the Vermilion Emperor, deity of the South, nourishes Qi (vital energy); and the Black Emperor, deity of the North, keeps the blood vessels flowing.

The Dongzhu commentary says: The Lord Azure Emperor’s surname is Yan, his personal name is Kaiming, and his courtesy name is Ling Weiyang; he governs the human soul. The Lord White Emperor’s surname is Shangjin, his personal name is Changkai, and his courtesy name is Yaopobao; he governs the human corporeal spirit. The Lord Vermilion Emperor’s surname is Dongfu, his personal name is Jiyan, and his courtesy name is Chibaonu; he governs the Qi of Dongyang and resides in the heart palace. The Lord Black Emperor’s surname is Heijie, his personal name is Linghui, and his courtesy name is Yinhouju; he governs blood and Qi and commands the kidneys. The Perfected Ones of Shangqing offer a different account: the Lord Azure Emperor’s surname is Chang and his personal name is Jingming; the Lord White Emperor’s surname is Hun and his name is Caorushou; the Lord Vermilion Emperor’s surname is Yan and his name is Dongdan; the Lord Black Emperor’s surname is Xuan and his name is Mingmeng.

The Youqi commentary says: The Azure Emperor resides in the East and belongs to Wood, governing the liver. Since the soul is stored in the liver, it is said that the Azure Emperor protects the soul. The White Emperor resides in the West and belongs to Metal, governing the lungs. Since the corporeal spirit is stored in the lungs, it is said that the White Emperor serves the corporeal spirit. The Vermilion Emperor resides in the South and belongs to Fire, governing Qi. Since Qi arises from Fire, it is said that the Vermilion Emperor nourishes Qi. The Black Emperor resides in the North and belongs to Water, governing blood. Since blood returns to Water, it is said that the Black Emperor keeps the blood flowing.

The Yellow Emperor, sovereign of the Center, resides at the middle and governs all; none of the other deities may overstep their positions.

The Dongzhu commentary says: The Lord Yellow Emperor’s surname is Tongban, his personal name is Yuancheng, and his courtesy name is Hanshuniu. He governs the Qi of Earth and guards the Center.

According to the Eastern Commentary, the Yellow Emperor Lord, who governs the Earth Qi and guards the spleen, has the surname Tongban, the given name Yuancheng, and the courtesy name “Containing the Pivot.” The Perfected One of Shangqing says that his surname is Ma and his given name is Zhongshen.

The Secluded Abode Commentary says: In the Yellow Flute Heaven stands Golden Flower Mountain, on which the palace of the Five Emperors is built. The divine kings of the Five Emperors dwell there. Clouds of five colors often rise above it, the sun and moon stand on either side, and flying immortals guard the palace before and behind. In Heaven, the Five Emperors command the flying immortals; on Earth, they guard the Five Sacred Peaks and command the spirits and ghosts; within the human body, they govern the five organs and command the five spirits. The liver stores the hun, the lungs store the po, the heart stores Qi, and the kidneys store blood. The spleen lies at the center and governs the flesh. Human beings take their model from Earth, Earth takes its model from Heaven, Heaven takes its model from the Dao, and the Dao follows what is natural. Each spirit has its proper place, so none oversteps its station or falls into disorder. The three realms thus come together and realize their De.

The Shaowei Commentary says: This passage explains that each of the Five Elder Emperor Lords received a command in the Red Script, a sacred mandate written in red characters. In Heaven, they command the immortals of the five directions; on Earth, they command the spirits of the Five Sacred Peaks, along with spirits and ghosts; within the human body, they command the spirits of the five organs. Their duties are clearly defined, so there is no disorder. The sequence of these mandates is described in detail in the True Writ.

The Demon King of the Azure Heaven is named Bayuan Choubo.

According to the Eastern Commentary, the Demon King of the Azure Heaven has the surname Bin and the given name Chichengba. The Demon King of the Azure Heaven was born at the same time as the Celestial Worthy of Primordial Beginning and rules over the Nine Heavens. Choubo is also one of the demon kings of the Three Realms and governs those realms. Those who cultivate the Dao can gain blessings by recognizing him and knowing how to invoke his name; those who do not recognize him will suffer calamity. If the demon king recommends and protects them, they may enter the realm of the Three Pure Ones (Sanqing).

The Secluded Abode Commentary says: This passage concerns the Azure Emperor. The first four characters give his title, the middle two his personal name, and the final two his courtesy name; the rest should be understood in the same way.

The Demon King of the Vermilion Heaven is named Futian Danshi.

The Eastern Red Celestial Demon King has the surname Fu and the personal name Yousu. His power seems able to shake the vault of heaven, and his strength is enough to topple mountains. He flies through the Three Realms—the levels of heaven and earth described in Daoism—obstructs people’s merits, and subdues the demons. Youqi says: This concerns the Red Emperor, a sovereign deity in the Eastern divine system.

The White Emperor Demon King has the surname Fu and the personal name Yousu. His power seems able to shake the vault of heaven, and his strength is enough to topple mountains. He flies through the Three Realms, obstructs people’s merits, and subdues the demons. Youqi says: This concerns the Red Emperor.

The White Emperor Demon King can make mountains overturn and has six eyes.

The Eastern commentary says: The White Celestial Demon King has the surname Chi and the personal name Zhangshi. He has one head but six eyes; he can split mountains and overturn stones, commands all the ghosts and spirits of the Six Heavens, and cuts off people’s paths to life. Youqi says: This concerns the White Emperor.

The Black Celestial Demon King is Jian Chou Lang Fu.

The Eastern commentary says: The Black Celestial Demon King has the surname Xu and the personal name Zhishi. He is fierce and hideous, and delights in killing. Youqi says: This concerns the Black Emperor.

The Yellow Celestial Demon King is Heng Tian Dan Li.

The Eastern commentary says: The Yellow Celestial Demon King has the surname Tianmen and the personal name Bo Kuang. He is a great demon king. He wears robes patterned with mysterious designs, a crown that spans the heavens, and a dragon-headed sword at his waist. He often rides a feathered wheel chariot through the clouds. He frequently composes and sings ballads, some as long as three thousand words, to confuse and corrupt later students. For this reason, the Most High recorded these ballads in the Precious Scripture for Dispelling Demons.

Youqi says: This concerns the Yellow Emperor. The Yellow Celestial Demon King’s title and name are the same as the Azure Emperor’s. The Azure Emperor is responsible for protecting those who study and cultivate the Dao and for driving away demonic obstacles and trials.

Shaowei says: What follows explains how demons and ghosts disrupt people as they receive the heavenly mandate and execute the patriarchal sovereign. Those who take the form of celestial demons were all people in past lives who observed precepts, practiced generosity, and advanced with courage and diligence, but brought about this karmic retribution by envying those who surpassed them.

The Great Demons of the Five Emperors are the lords of all spirits.

The Demon Kings of the East, South, West, North, and Center are respectively the Azure Emperor, surnamed Poluo and named Wanxing; the Red Emperor, surnamed Zhe and named Shangbai; the White Emperor, surnamed Deng and named Yu’er; the Black Emperor, surnamed Xiao and named Gongsun; and the Yellow Emperor, surnamed Wansong and named Chansheng. Each commands thirty-eight thousand subordinates. They came into being at the same time as the Six Heavens, the six heavenly realms described in Daoism. They govern the Three Realms, their merit and virtue are equal to those of the various heavens, and they are the lords of ghosts and spirits. Youqi explains that these five directional Heavenly Emperors, the great demons of the Five Heavens, command all the deities of the five heavens and five directions, and so are called “lords.”

When they travel, drums and music accompany them. They command ghost troops and fly through the vast reaches of space. Xuanying explains that the great demons of the Five Emperors often lead ghost troops in flight through the boundless Great Void, accompanied by attendants playing music and beating drums; hence the phrase “flying with drums and attendants.”

They carry command banners, ceremonial insignia, and drum signals as they roam and survey the vast reaches of space.

The Five Heavenly Demon Kings travel with their ghost spirits and many followers. Retinues escort them before and behind, carrying banners, ceremonial regalia, and drums and flutes. They fly through the clouds, roaming the Ten Directions and the vast emptiness of space. The term “hui” refers to a feathered, flag-like ceremonial object used to give commands; “chuang” is another kind of ceremonial banner. The drums and wind instruments provide the rhythm for their procession. This passage depicts the Demon Kings touring the great void with full ceremonial regalia and a multitude of followers.

The Yuqing Yinshu says that each of the Five Emperor Demon Kings wears a tiger-headed pouch and commands 38,000 followers. They were born at the same time as Heaven and often harassed people cultivating the Dao, preventing them from attaining the Dao. They once also relied on their own sacred achievements, believing they could stand alongside the Heavenly Emperors. Later, when the Longhan—the name of a kalpa in Daoist legend—opened the charts, the Demon Kings submitted to the teachings of the Celestial Worthy of Primordial Beginning. Thus the Song of Walking in the Void says, “The Demon Kings respectfully accept their duties”: they humbly accept their commands and are therefore able to pay court to the heavens.

The Five Emperor Demon Kings describe themselves as illustrious and noble, with all the proper ceremonial dignity, as though they could rival the heavens. “Equal in merit” means that they believed their achievements matched those of the heavens.

“Heaven above saves people and strictly governs Beifeng” means that Heaven carries out its saving work and exercises strict authority over Beifeng. Beifeng, the divine domain in the north that governs the underworld, is the realm of the dead in the Daoist cosmology.

Dong says: The Demon King governs the Three Realms and rides in the capital of mystery. He regularly inspects the Northern Feng ghost realm, checking the karmic offenses from past lives that correspond to the souls of the dead. This passage says that the capital of mystery protects those who are meant to attain deliverance. Youqi says: The Demon King has guides before him and attendants behind him, as well as ceremonial guards, banners, and the rhythm of drums and music. For this reason, he calls himself “brilliant and imposing,” meaning exalted and magnificent. The scripture also speaks of those who cultivate the teachings that deliver the world: the Demon King uses his might to subdue and capture the demonic spirits, enabling them to join the ranks of the heavens and share in their merit.

Shaowei says: When the Celestial Worthy delivers beings in the Heaven of Primordial Azure, he summons the Northern Emperor and commands him to announce that the Demon King must slay ghosts and spirits and forbid them from bringing calamities. The decrees are the same in every kalpa in which beings are delivered.

Dong says: The Divine Lord is the chancellor of the Great Luo Heaven. His courtesy name is Kuoyi, and he dwells on the Terrace of Primordial Yang. He governs the assessment of whether humans and spirits throughout the great thousandfold world may attain deliverance, and enables them to ascend to the Hall of Boundless Measure. “Inauspicious” means what is not good. At that time, the Divine Lord receives the Celestial Worthy’s talismanic command to sweep away the essences of the myriad demons and the inauspicious ghosts, and to remove calamities from the Offices of the Three Officials. He makes the dead into guests who may be reborn, settles their names in the Vermilion Palace, where the immortals dwell, and erases the death records of their nine ancestors. Thus people receive blessings from the Perfected, escape the darkness of night through ten thousand kalpas, and are granted rebirth by the Divine Lord.

Youqi says: The Divine Lord is the Divine Lord of the Great Luo Heaven. “Receiving the command” means that the Divine Lord obeys the order to issue the commands of the Five Emperors’ Great Demons, directing them to protect those who cultivate the Dao and sweep away what is inauspicious.

The Eight Powers exhale poisonous Qi, while fierce horses display their might in every direction.

The Eight Awe-Inspiring Powers refer to eight awe-inspiring spirit dragons. They possess the might of fierce beasts such as the dragon, qilin, tiger, leopard, lion, vermilion serpent, and heavenly steed. They can exhale poisonous Qi and suppress evil forces in every direction. The heavenly steed is a spiritual horse from the celestial realm; as it gallops, it can drive away demons and malign spirits.

The Celestial Warriors and Mighty Men clear the way ahead, while the Great Marshal carries a banner. The Celestial Warriors are armored soldiers of the celestial realm, charged with driving away harmful spirits in front. The Great Marshal commands the forces of execution and leads celestial troops and ceremonial attendants, who flank the procession and follow behind it, to punish ill omens and destroy ghosts and demons. Another interpretation holds that the Great Marshal commands demons and spirits, and carries a banner to repel harmful forces.

The Molten-Gold Fire Bells are hurled out on both sides. They fly ten thousand li, their rays interweaving and spreading in all directions until the void is filled everywhere with their awe-inspiring light, driving away demons. When thrown, the Fire Bells make a sound that reaches the Supreme Ultimate, while their light shines for a thousand li. They travel ten thousand li and strike in all directions; perfected beings often use them to subdue demonic essences. The Dongzhen Jing says that the Fire Bells have light but no physical form, and that when thrown they can fly ten thousand li.

If harmful spirits dare to offend or obstruct the Supreme Perfected—the perfected beings who have attained the Dao—they will be punished. Those who possess this Jing are regarded as Supreme Perfected, so harmful spirits dare not resist them. Weapons of gold and iron strike and kill in front, while the Great Heaven carries out punishment behind them.

A “yue” is shaped like an axe. “Jutian” refers to a mighty warrior. The golden yue strikes down its target from the front, while the Jutian warrior carries out the execution from behind with a sword. “Gold” can also refer generally to iron implements; some say the yue was decorated with gold, hence the name “golden yue.” Another explanation holds that the Heavenly Warrior (Tianding) strikes down offenders from the front and cuts them down from behind, destroying ghosts, monsters, and spirits. The Shaowei commentary says: If ghosts or spirits dare to offend and wantonly commit evil, obstructing the work of the Highest Perfected, Heavenly Warriors are sent to strike them down from the front and cut them down from behind.

“Slaughter and dismemberment” means tearing apart and cutting down; “soul” refers to the hun and po. “Wind and fire” refers to punishments such as wind knives and fiery mountains. The sentence says that ghost souls are torn apart amid wind knives and fiery mountains. The Youqi commentary explains that slaying ghost souls and cutting away demonic essences happens as swiftly as the wind and as fiercely as fire, hence the phrase “wind and fire without pause.”

“Head” means the head, and “form” means the body. “Thousands upon thousands” and “myriads upon myriads” describe an enormous number, not precise counts. The sentence says that guilty ghost souls number in the thousands and myriads: some are beheaded, others dismembered. The Youqi commentary points out that the orthodox and the deviant, good and evil, arise in opposition to one another; evil obstructs the right way and harms good deeds.

“Hundreds of demons hide their forms; myriads of monsters lose their essences” means that demons and monsters all conceal themselves, while the evil spirits lose their vital essence. Since the ghost souls and demonic essences have already been slaughtered, beheaded, and dismembered, how would they dare return to cause offense? The Youqi commentary also says that such fearsome punishments are carried out to eliminate ghosts and evil spirits, causing the demons to hide and the monsters to lose their vital essence.

“The Three Officials of Beifeng inspect the ghost encampments” means that the Three Officials—deities in Daoism who govern the affairs of Heaven, Earth, and Water—and Beifeng, the realm where the underworld is located, clearly investigate and examine the ghost ranks.

Dongzhu’s commentary says: “The Three Officials” are the Officials of Heaven, Earth, and Water. “Northern Fengdu” refers to Fengdu in the north, a place specifically charged with investigating treachery and wrongdoing. Nine divisions of inspectors are established in Fengdu’s nine offices. There are also the Messengers of the Nine Capitals: during a calamity cycle after the Longhan era, each of nine kinds of Qi gave rise to a beast that harmed evil people. When the calamity cycle began, these nine beasts came to be called the “Ghosts of the Nine Evils.” The Northern Emperor, the Supreme Perfected, established the Nine Evils above Fengdu to assist the Three Officials; their number reached 810,000. They received the Qi of Heaven and joined with the Nine Evils, later becoming known as the Messengers of the Nine Capitals. They constantly patrol the nine offices of the Three Officials, where no soul, whether good or evil, can hide from them.

Youqi’s commentary says: “The Three Officials” are the three officials among the Six Palaces, which lie above Northern Fengdu. The Three Officials command all ghosts, and so send them to patrol and guard their jurisdiction, preventing evil spirits from intruding upon those who cultivate the Dao.

If anyone shelters or conceals guilty souls, the Golden Horse will speed along the relay roads and report the matter to the authorities above.

Dongzhu’s commentary says: “Golden Horse” means the Golden Dragon. It investigates good and evil and reports matters as swiftly as a courier horse.

Youqi’s commentary says: If anyone allows guilty souls to hide, the Golden Horse will come and report it. “Golden Horse” describes its strength and power, like adamantine; hence it is called the Golden Horse.

Shao Wei’s commentary says: All ghosts fear its might, and it clearly investigates their encampments. If any ghost tries to flee and hide, no one dares shelter it. It swiftly passes through the Dragon Gate to submit its report, hurrying upward to make the matter known, just as a courier horse in the human world must deliver documents within a set time.

Proclaim this throughout the boundless reaches; all spirits must obey.

Dongzhu’s commentary says: This is a universal proclamation to all spirits above and below, commanding them to obey.

Youqi’s commentary says: Throughout Heaven and Earth, in every hidden and secluded place, near and far, whenever the decree is issued, none will fail to hear it.

The Five Directional Emperors of Heaven within the Three Realms must each submit a report of the matter to Shangqing.

“Primordial Cavern Jade Register” refers to the Jade Documents formed when the Celestial Worthy of Primordial Beginning gathered the essence and Qi of nature into a text radiating eight-cornered light. It shone through the void, illuminating the four directions, separating Heaven and Earth, and bringing forth the sun, moon, and stars. Because the sages treasured these documents, they called them the “Jade Register.” They record the changes and cycles of the cosmic tribulations, and were compiled as a scripture by perfected beings; hence the name “Jade Register.” Shaowei’s commentary holds that the “Primordial Cavern Jade Register” was formed by the Celestial Worthy of Primordial Beginning gathering the primordial, cavernous Qi of truth. It records the merits of cultivation and sets out the nine ranks of immortals. Practitioners rise step by step through these ranks, advancing to the Nine Perfected and the Nine Sages, until at last they transcend the Three Realms, roam freely in Highest Clarity, unite with the Dao in perfected truth, and never fall again.

In “Longhan and Yankang,” “long” means divine, while “han” means vast. According to Dong’s commentary, when the Jade Documents first appeared, they conveyed the principles for delivering people from worldly existence. In a miraculous manner, they revealed the way to all beings, enabling people to unite with the Dao in perfected truth and never fall again.

Dongzhu’s commentary says: “Dragon” refers to spirit, and “Han” means vast, so “Longhan” signifies what is sacred and immense. The Jade Characters—the sacred script of the celestial realm—first appeared and conveyed the laws, enabling all beings to be delivered from suffering. They also revealed themselves to the world through wondrous signs, and so the place was called “the Abode of Everlasting Joy in the Great Hall of Blessings.” The immense, boundless teaching is called “Longhan.” “Yan” means enduring, and “Kang” means peace. After the Longhan period ended, the radiance of the heavenly book’s Jade Characters faded away. The sun and moon lost their brilliance, Heaven and Earth grew dark and chaotic, and all things became indistinguishable. This enduring and peaceful state is called “Yankang.”

Youqi’s commentary says: “Yuan-dong Jade Calendar” is the name of a chronology in the emptiness of Heaven. “Longhan” and “Yankang” are names for kalpas of immeasurable antiquity, profound and difficult to fathom. The Yankang kalpa came before the Longhan kalpa; this passage speaks of two past kalpas.

Shaowei’s commentary says that this chapter describes the formation and destruction of the cycles of the kalpas. The Mysterious Record of Mount Gui says that “Primordial Cavern Supreme Sovereign” refers to primordial Qi. The Celestial Worthy gathered the Qi of the Primordial Cavern and fashioned it into a book of the Jade Calendar. In the Jade Calendar, the Longhan kalpa is the first kalpa, the Chiming kalpa is the period when Heaven and Earth are created, and the Yankang kalpa is the final period. The cycle repeats: after it ends, it begins again. “Yankang” means enduring peace. When a kalpa ends, the Three Realms—the Desire Realm, the Form Realm, and the Formless Realm—fall into emptiness and ruin. The essences, spirits, and consciousnesses of all things dwell for a long time in the Great Void. Yankang is therefore also called the kalpa of destruction; Chiming is the period when Heaven and Earth are created anew. The kalpa of destruction and the kalpa of creation alternate in a cycle, together forming a great kalpa. Thus the end of each cycle is called Yankang, while the creation of Heaven and Earth in between is called Chiming. “Kaihuang” and “Shanghuang” are names for lesser kalpas. The Numinous Chapters says that Longhan follows Yankang and opens a new world, while during Chiming Heaven and Earth shine again and return to their proper places. This passage speaks of the Yankang and Chiming periods that followed Longhan.

Xuanying’s commentary says: “‘Yuan’ refers to the root and beginning; ‘dong’ refers to emptiness and stillness. ‘Jade’ is something precious, while ‘calendar’ carries the sense of recording a course of events and the number of kalpas.” This passage explains that the Celestial Worthy of Primordial Beginning recorded the True Writings, recounting the kalpas that had passed before and their beginnings, endings, and great cycles. Because the True Writings were precious and the records of the kalpas could serve as a guide, they were treasured and called the “Jade Calendar.”

Across the infinitely distant cosmic cycles, in which Heaven and Earth pass from formation to destruction, the universe lies in chaos: Heaven and Earth have not yet separated, and the myriad things have no distinct forms. Commentators say that these ages are so remote they cannot be counted one by one, and can only be summed up as “a hundred million kalpas.” Whenever a kalpa ends, the Three Realms—the Realm of Desire, the Realm of Form, and the Formless Realm—are destroyed and return to chaos. They are then generated anew, with the Three Qi, the three primordial energies that give rise to Heaven, Earth, and all things, as their foundation.

At this time, no light or color remains in the heavens, and no abyss or spring remains beneath the earth. “Color” refers to the light and color of the heavens; “abyss” refers to deep waters. Ordinarily, the sun, moon, and stars illuminate the sky, rivers and springs flow on Earth, and the human body has Three Palaces, inner chambers that house spirit and Qi. When the cosmic cycle ends, the Three Realms fall into darkness, and Heaven, Earth, and all things return to their source: there is no light above and no water below.

The wind and marsh pervade the void; the Qi of adamantine bears up the heavens.

Dong says: Wind and Marsh is the sacred primal Qi sent forth by the Celestial Worthy of Primordial Beginning. “Pervade” means to reach everywhere; “void” means emptiness. “Adamantine” means true, and “unyielding” means strong. The Qi of Wind and Marsh is stronger than true gold, so it is called “unyielding wind.” It surrounds the nine layers of the earthly realm and supports the nine heavens. It reaches through the void and holds aloft the vital essence of the clear Celestial River, keeping it suspended high above so it does not fall. The true adamantine Qi bears up the heavens, holding the celestial realm aloft in space; the earth, too, is held in place by the adamantine Qi.

Youqi says: Wind and Marsh is the Qi of the Dao; adamantine is the Qi of essence. The Qi of the Dao is supremely supple, and so it can reach through the void. The Qi of essence is supremely firm, and so it can set the celestial realm in motion and form it. After the cosmic ages have run their course, the heavenly realm will still exist naturally, though it will have lost its light; it is therefore still called “heaven.”

Shao Wei says: Wind and Marsh is the Qi of the eighth layer of the earthly realm. It is hard as gold, so it is called “adamantine,” also known as “unyielding wind.” When the great cosmic catastrophe brings heaven and earth to an end, this Qi can fill the void and support the celestial realm, keeping it from falling. The Scripture of the Inner Sounds of the Nine Earths and the Elixir of Su Ling says that deep beneath the earth lie layer upon layer of earthly realms. Hundreds of millions of miles down is the Moist Earth, whose Qi is yellow. Twenty hundred million miles farther down is the Firm Marsh Earth, whose Qi is purple. Another twenty hundred million miles below lies the Great Wind Marsh Earth, whose Qi is blue-green. Farther still, extending without end or boundary, lies the Earth of the Pervading Abyssal Framework, whose Qi is green. All these realms are held together by the binding power of the wind and sacred breath, which supports the earth and keeps it suspended in space without falling.

Each of the nine layers of the earthly realm has four sovereigns. Together they are called the Thirty-Six Sovereigns, corresponding to the Thirty-Six Heavens. If cultivators do not understand the inner sounds of the heavens—the sacred sounds and script used in the celestial realm—the Celestial Emperor will not enter their names in his register. If they do not understand the inner sounds beneath the earth, the Earth Sovereign will not submit their names to the higher authorities. In the end, they will be obstructed and unable to become immortals.

Between Heaven and Earth there is no distinction between the obscure and the dim; no forms or shadows can be seen, and there are no boundaries or ends.

The Dongzhu commentary says: “Obscure” refers to what is distant, while “dim” refers to what is near. Between Heaven and Earth there is no distinction between high and low, or near and far; everything is indistinct and hard to make out. Here, “form” refers to Heaven and Earth, while “shadow” refers to the three luminaries—the sun, moon, and stars. “Boundary” means an edge, and “end” means a stopping point. Heaven and Earth have no visible forms, and the sun and moon give off no light; there is neither a boundary nor an end. The Youqi commentary says: Above Heaven lies an unfathomable obscurity; beneath Heaven are forms and shadows that cannot be seen. Their boundaries cannot be explored above or below. Only the Dao exists on its own, giving rise to all things in a state of undifferentiated wholeness.

The vast, undifferentiated primordial scene is empty and far-reaching, without light.

The Dong commentary says: “Minghong” means an ancient and distant time; “Great Brahma” refers to Qi; and “vast expanse” means open, spacious, and remote. The Celestial Worthy of Primordial Beginning lay hidden during the Yan Kang kalpa. At that time, Heaven and Earth were ancient and chaotic, empty and boundless, and there was no light for countless kalpas.

The Youqi commentary says: “Great Brahma” is the Great Dao. The Qi of the Great Dao was deep and dark, not yet differentiated; this is why it is called “the realm of misty, primordial emptiness.” Heaven and Earth were vast and limitless, yet not yet manifest, hence the phrase “without light.”

The Shaowei commentary says this describes the changing of the kalpa cycles of Heaven and Earth. Above the Three Realms and below the Four Classes of people, there was no deep and distant domain of Heaven and Earth; all around was empty, without form or boundary. Only the “nonbeing” of Great Brahma was vast and still, while the Three Luminaries—the celestial lights of the sun, moon, and stars in Daoist belief—had not yet appeared.

The Xuanying commentary explains: “Minghong” describes emptiness that cannot be fathomed; “liao” means deep and boundless; and “kuo” means open and limitless. The passage says that within the Three Realms there was no radiance from the sun or moon. Only the Qi of Great Brahma filled the cosmic void, hence the phrase “a vast expanse without light.” The preceding account describes the end of the previous kalpa, Yan Kang. At the beginning of the present kalpa, Long Han, the Yin and Yang of Heaven and Earth had not yet formed, and all things were chaotic; only Brahma Qi could be seen flowing. Then, when the era of Red Radiance opened, the circumstances were as described below.

Red Radiance opened and established the order of Heaven and Earth; the kalpa cycles unfolded according to the natural course.

Dong Zhu says: “Scarlet” represents Fire and also refers to the Qi refined nine times by the Primordial Beginning. “Opening” means to open, and “chart” means an image. In the Yan Kang era, the Celestial Worthy of Primordial Beginning opened the cycle of Scarlet Brightness, entrusted the world of Chanli to the Great Sage and Jade Emperor of the Highest Height, and used Fire to forge the True Writings, making them shine brilliantly and allowing jade essence to flow forth. Thus the Palace of Dongyang took shape. Since all things manifested their forms from this, the era was called “Scarlet Brightness.”

Youqi says: At this time, the True Writings of the Scarlet Script appeared, the charts and registers—Daoist texts recording the names and talismans of the celestial realm—shone resplendently, and the laws governing the transformations of Yin-Yang were set in motion.