《元始无量度人上品妙经四注》Vol. 3

Heaven, through its own movement, gives forth the radiance of the sun, moon, and stars; Earth, through its own movement, brings forth all things. From this we know that Heaven and Earth, too, have times of formation, decline, cessation, and desolation. They did not begin to be established and opened up only now. Thus the four seasons continually alternate, and all things grow and develop amid change. People do not know the reason behind this, so they call it “nature.”

This period is therefore called the “Kalpa of Vermilion Brilliance.” Shaowei says: This explains that the next Bright Kalpa is about to take shape. The True Writings were refined by fire, hence the name “Vermilion Brilliance”; the course of the kalpa follows numerical principles, which are also the laws of nature. Xuanying says: This passage describes the opening of the kalpa. Following the era of Longhan, the cosmic order between Heaven and Earth gradually took shape, and the sun, moon, and stars each settled into their proper places. “Vermilion Brilliance” refers to the Jade Calendar True Writings mentioned earlier. The Celestial Worthy of Primordial Beginning refined them with fire, making the True Writings bright and vermilion in color; hence they were called “Vermilion Brilliance.” Through these True Writings, Heaven and Earth were set in order, Qian and Kun (Heaven and Earth) moved and transformed, and the sun, moon, and stars followed their regular courses. All of this follows the laws of nature and is not the result of human contrivance. Here, “course and measure” means movement, while “cycle” refers to a numerical count. The Red Writings say: The course of the kalpa cycles day and night; thirty days make one exchange, and twelve exchanges make one measure. Three thousand three hundred measures make a minor kalpa, and nine thousand nine hundred measures make a major kalpa. The Scripture on the Generation of the Spirits further says that one measure equals one year.

The Celestial Worthy of Primordial Beginning established and guarded Heaven and Earth, and bestowed and spread the five scrolls of the True Writings.

Dong says: “Establish” means to set in place, “guard” means to protect, “bestow” means to distribute, and “spread” means to arrange. “Five scrolls” refers to the five scrolls of the True Writings, that is, the Jade Characters of the Red Writings. Youqi says: “Bestow” means to unfold and put into practice; “spread” means to lay out broadly. The Celestial Worthy of Primordial Beginning thus spread the Jade Characters of the Red Writings and the True Writings, stabilizing the foundation of Heaven and guarding the source of Earth. He also arranged the colors and directions of the five regions, fashioned the forms produced by Yin-Yang, and brought the creative power through which Heaven and Earth generate all things fully into effect, leaving nothing incomplete.

The Jade Characters of the Red Writings are dragon-shaped characters endowed with eight kinds of power.

“Red Writings” are true texts refined by fire, namely the Five True Texts. “Jade Characters” refers to inner sound-texts formed spontaneously by nature, also called the Numinous Writings of the Eight Assemblies. The Jade Tablets of the Eight Powers and the Dragon Writings both belong to the category of true talismans: the Jade Tablets command awe-inspiring spirits, while the Dragon Writings summon dragon spirits. According to tradition, these talismanic texts were placed by the Celestial Worthy of Primordial Beginning to guard the five directions and set in order between Heaven and Earth, then transmitted to the Highest Perfected Ones, immortals of high rank.

The Celestial Worthy of Primordial Beginning used the Red Writings to guard the five directions and secure the Five Sacred Peaks, establishing the foundations of Heaven and Earth to ward off calamities. He also used the Jade Tablets to govern the spirits and the Dragon Writings to summon dragon spirits, protecting the cycles of cosmic tribulation. In this way, Heaven would not collapse and Earth would not sink; the foundations of Heaven and Earth would remain firm and stable, allowing them to endure for a long time.

“Vast Brahma Qi fills the expanse; the patterns of all things unfold” means that Brahma Qi—the pure primordial Qi of Daoist teaching—spreads everywhere and fills the cosmos, from which the forms and laws of all things unfold.

“Brahma Qi” refers to the vital energy of Great Brahma: the primordial energy that forms the basis of Heaven, Earth, and all things. “Milo” means to encompass broadly, while “pattern” means a form or model. The Celestial Worthy of the Primordial Beginning transformed the vital energy of Great Brahma and set in motion the Red Radiance kalpa, bringing Heaven, Earth, and all things into being at once. Another interpretation holds that the Primordial Beginning settled the two forms of Yin and Yang in Heaven and Earth, laid out five scriptures, and used jade characters and dragon script to protect the kalpa. He then spread the true Brahma Qi throughout the ten directions, opening a wondrous teaching across the cosmos, so that all things under Heaven arose in its wake. The vital energy of Great Brahma permeates everywhere and shapes all things; whether curved, straight, square, or round, each has its own form.

“Primordial Guideline” refers to the governing order of primordial Qi, though some interpret it as the order of the stars. It flows and transforms throughout the thirty-two heavens, a Daoist division of the celestial realms. Once Heaven and Earth had opened and the sun, moon, and stars had each become luminous, the stars took their places and moved through the heavens, shining across all thirty-two. The sun and moon alternated in their radiance, illuminating countless worlds. It may also be said that primordial Qi is the great guiding principle of all things, extending throughout the thirty-two celestial realms.

The vital energy of Great Brahma flows without pause, traversing the ten directions: east, west, south, north, the four intermediate directions, above, and below. It is everywhere, and no dark or hidden place remains unilluminated. “Formless” means without shape or color; some commentators also explain it as the formless realm above the Three Realms.

“To revolve past the Dipper and pass through the Winnowing Basket” means to turn through the Dipper and Winnowing Basket lunar mansions. “Dipper” and “Winnowing Basket” are names of lunar mansions.

Xuan Ying says: In “revolving around the Dipper,” “revolving” means turning back, while the Dipper and the Winnowing Basket are constellations among the twenty-eight lunar lodges. The Dipper lodge lies to the northeast of the Winnowing Basket lodge, which lies to the northwest of it. The commentary therefore says that the two lodges stand on opposite sides of the northeast quarter.

This describes the course taken by the Great Brahmā Qi, the primordial energy of the cosmos. It rises from the Whirling Tower in the northeast, spiraling upward like a horn-shaped whirlwind. It travels from east to south, first passing the Winnowing Basket lodge; then it moves from south to west and from west to north, passing through Jiayi Heaven and Huangzeng Heaven. It then turns eastward, passes the Dipper lodge, and returns to the Whirling Tower. Once this circuit is complete, it brings growth to all things and completes the cycle of the year. This is why the course is called “revolving around the Dipper and passing through the Winnowing Basket.”

The commentary also says that Jiayi Heaven lies west of the Horn lodge. The Horn lodge is in the east, and Brahmā Qi travels from east to west, passing through Jiayi Heaven. Jiayi Heaven is the last of the thirty-two heavens, so it is described as “to the left of the Horn.” Huangzeng Heaven lies to the right of the Winnowing Basket lodge. It is the first of the thirty-two heavens and therefore belongs to the region associated with the Winnowing Basket. “Beginning with the Winnowing Basket” means that Brahmā Qi begins its course there. This is roughly what “revolving around the Dipper and passing through the Winnowing Basket” means.

“Circling through the Five Constants”: turning in its course and traversing the Five Constants.

Dongzhu’s commentary says, “‘Dipper’ refers to the Northern Dipper, and ‘Winnowing Basket’ refers to the asterism of that name. ‘Circling through’ means revolving and guiding; ‘the five constants’ refers to the Five Phases. The meaning is that the Five Phases are set in motion and guided by the natural Qi.”

Youqi’s commentary says, “The seven stars of the Northern Dipper revolve in the north, and as the days and hours change, the Dipper’s handle points out the direction. Its course passes through the asterisms Winnowing Basket and Net, and moves through the sequence of the five constants. Here, ‘the five constants’ refers to the five planets.”

Xuanying’s commentary says, “This explains how Brahma-Qi, the primordial energy of the cosmos, circulates throughout the thirty-two heavens and sets the Qi of the Five Phases in motion. As a result, the four seasons follow one another in turn, and all things transform and come into being. The Five Phases are Metal, Wood, Water, Fire, and Earth: Wood belongs to the east, Fire to the south, Earth occupies the center, Metal belongs to the west, and Water to the north. The coming into being of all things depends on the activity of Brahma-Qi. The Five Phases are also the enduring laws by which Heaven and Earth operate; hence the phrase ‘circling through the five constants.’”

The thirty-fifth division is assigned to the General Qi of the Upper Origin, one of the levels of the heavens in Daoism.

Dong says: “‘Thirty-five divisions’ refers to the thirty-five layers of heaven. ‘Division’ means each one’s own region; ‘total’ means governing all; and Qi (vital energy) here is Primordial Qi, the original vital energy of the cosmos. The ‘Upper Origin’ refers to the supreme Dao (the Way), revealed at the beginning of creation. It governs all the immortals, contains Heaven and Earth, separates Yin-Yang, sets the Five Phases (Wood, Fire, Earth, Metal, Water) in motion, and assigns ranks to the divine beings of the heavens. Once the three basic forms have separated, the nine-tiered platform shines forth. The Primordial Lord dwells above Jade Capital Mountain and Xuandu. The flying immortals of the celestial realm often scatter the fragrance of a hundred harmonies and spread five-colored clouds, using them to infuse the perfected flying immortals. On the platform stands the Great Perfect Jade Youth, who three times each day makes the banners of the Ten Absolutes circle once around it. The heavens then come to pay homage, circle the platform three times, and chant the cavern scriptures, Daoist liturgical verses.

“The thirty-two heavens are arranged in the four directions, eight in each, making thirty-two in all. Above them, three more heavens cover the whole. Above the Great Luo Heaven lies a realm of emptiness, where naturally formed five-colored clouds appear, their hues tawny and yellow; this is called Yellow Heaven. Above Yellow Heaven, the color is blue-green, and it is called Azure Heaven. Above Azure Heaven is the deep, empty void, accumulated emptiness tinged blue, called Blue Heaven. Each of the thirty-five layers of heaven has its own region, and all are governed by Primordial Qi and the supreme Dao. This is why they are called ‘the Upper Origin that governs all Qi.’

“Dong further explains that ‘thirty-five’ can also mean thirty-five stars. Youqi says: ‘Thirty-five divisions’ refers to the thirty-five celestial positions formed by the Sun, the Moon, the five planets, and the twenty-eight lunar mansions. Each lunar mansion contains many stars, and the Sun and Moon are not stars, so it is unsuitable to call them simply ‘thirty-five stars.’ Hence the term ‘thirty-five divisions.’ Here, ‘divisions’ means positions. All the celestial positions receive Qi from the Upper Origin; the Upper Origin is the original source from which all things receive their allotment.

“Shaowei says: The Ji and Dou lunar mansions lie near the northeast corner. Jiayi Heaven is to the left of the Jiao mansion and corresponds to the region of the circumpolar Dou mansion; Huangzeng Heaven is to the right of the Jiao mansion and is the region that begins at the Ji mansion. Primordial Qi, the inborn vital energy that pervades Heaven and Earth, first rises from the Fúyáo Terrace in the northeast. It ascends in a spiral like a ram’s horn, turning first left and then right. It passes through the Ji mansion, circles the Dou mansion, and then winds through the thirty-two heavens, setting the Qi of the Five Constant Powers—the five kinds of ever-moving vital energy—in motion. The seasons then change, and all things come into being and transform. The Scripture of the Taiji’s Myriad Secrets says: ‘Fragrant smoke arises on its own; the Mysterious Steps surge with Fúyáo.’ This means that Primordial Qi rises from the Fúyáo Terrace in the shape of fragrant smoke.

“Xuanying says: ‘Thirty-five divisions’ means the boundaries of the thirty-five layers of heaven. The Three Realms contain twenty-eight heavens; adding the seven heavens governed by the stars of the Northern Dipper makes thirty-five. The four stars of the Northern Dipper—Yangming, Yinjing, Danyuan, and Beiji—govern the four heavens of the Seed People. The three stars Xuanming, Zhenren, and Tianguan govern the three highest heavens: Jade Clarity, Highest Clarity, and Great Clarity. Another account holds that the three stars of the Three Terraces govern the three highest heavens; together with the thirty-two heavens mentioned earlier, they make thirty-five. ‘The Upper Origin that governs all Qi’ refers to the Supreme One’s Jade Clarity Xuandu. Primordial Qi circulates, passing through the Dou and Ji mansions and spreading throughout the thirty-five heavens. Its Qi rises into Highest Clarity Heaven and finally converges in the realm of Xuandu; hence the name ‘the Upper Origin that governs all Qi.’”

The Eight Luminaries—the radiant scenes of the eight directions—mysteriously unite, and the Primordial Qi, the source of the cosmos, enters the supreme and profound realm.

Dongzhu explains that the “Eight Luminaries” are eight colors, “mysteriously unite” means becoming one with the Qi of the Dao, and “the profound and profound” refers to what is deeply mysterious. The Lord of the Dao, the Most High, rides in a jade carriage adorned with the Eight Luminaries and is borne by flying clouds of the Three Primordials. He ascends above the Mysterious Capital to the Terrace of the Six Directions, unveils the profound principles of the Great Dao of the Primordial Beginning, and proclaims the Great Teaching to deliver the people. This supreme Qi is wondrous beyond measure and embodies the Dao’s natural character.

Youqi explains that the Twenty-Eight Lunar Mansions are arranged across the four directions, seven in each, and together are called the “Eight Luminaries.” The stars of the four directions converge with the sun, moon, Five Planets, and Northern Dipper, forming the light and Qi of the Eight Luminaries, which naturally blend together. Their blended light and Qi then enter the mysterious depths. Here, “the profound and profound” refers to the mystery of the Upper Origin. People receive the Qi of the Upper Origin innately, then return to the mysterious realm. The Qi above and below passes freely between them, so radiance and the glow of bodily fluids continue without interruption.

Shaowei explains that after practitioners attain the Dao, the spirits of the Three Divisions and Eight Luminaries unite in the netherworld and together bear up the practitioners’ bodies, enabling them to ascend through the layered heavens. “The profound and profound” means the heavens.

Xuanying explains that the “Eight Luminaries” are luminous scenes: the total Qi of the Upper Origin forms one luminary, while the sun, moon, and Five Planets make up the Seven Luminaries; together with the total Qi of the Upper Origin, they make eight. The eight luminous scenes unite in mystery and shine across the heavens, hence the phrase “mysteriously unite.” “The Qi enters the profound and profound” means that the Qi of the Great Brahma described earlier circulates and rises into the Heaven of the Most High. “The profound and profound” describes a height without end or limit. After people attain the Dao, the spirits of the Eight Luminaries bear up their bodies together, enabling them to ascend through the layered heavens—that is, to the realm of the Mysterious Capital of Shangqing.

The Great Sovereign is a revered deity in the wondrous realm; the Supreme Emperor and the High Perfected Ones are also beings of the highest rank.

Dong says: The Great Sovereign’s name is Yi Miao. He came from the Longhan era and appeared in the Chiming era. At the time when Heaven and Earth first opened, he dwelt in the void, roaming freely through a far-reaching, boundless realm and resting in a silent, secluded court. His divine radiance was clear and beautiful, a model looked up to by the myriad Dao.

Youqi says: The “Mystery within Mystery” mentioned earlier is the deepest level within the wondrous mystery. Here, “within the Mystery” refers to the domain of the Two Emptinesses and Three Realms. The Two Emptinesses are the Great Void and the Empty Cavern; the Three Realms are Jade Clarity, Highest Clarity, and the Supreme Ultimate. The Great Sovereign dwells in Jade Clarity, the Supreme Emperor in Highest Clarity, and the High Perfected One in the Supreme Ultimate. All beings called “Sovereign” bear an honorific title of the Celestial Worthy and rank on a par with the Celestial Worthy of Primordial Beginning, as in Supreme Sovereign, High Sovereign, Void Sovereign, and Jade Sovereign. The Supreme Emperor refers to the Lord Emperor of Taiwei, the most exalted among the emperors of the thirty-six heavens. “High Perfected One” is the highest honorific title for the Central Yellow Elder in the realm of the Supreme Ultimate.

The divine beings roam freely amid the Great Rosy Clouds, chanting the Cavern Chapters—the Daoist scriptures.

The Dongzhu commentary says: “‘Floating through the firmament’ means roaming and flying; ‘Great Rosy Clouds’ refers to Qi, the original vital energy spoken of in Daoism. The Three Venerables ride upon the Qi of Flying Mystery and chant the scriptures of the Empty Cavern, harmonizing them with the Qi of nature so that they may save those who cultivate the Dao.

“The Youqi commentary says: ‘Floating’ means drifting through the air, while ‘firmament’ refers to the body. Here, the Three Venerables are described as soaring through the clouds, their forms drifting high above. As soon as they open their mouths, they chant the Cavern Chapters—the chapters of the Great Cavern Scripture—and the Higher Chapters, the title of one kind of Cavern Chapter.

“The Shaowei commentary says: ‘Great Sovereign’ is the Dao Lord of the Emptiness Sovereign; ‘Supreme Emperor’ is the Supreme Emperor of the Golden Palace; and ‘High Perfected Ones’ refers to Perfected Ones of the third rank. In the Shangqing Heaven stands a mountain called the Firmament of Emptiness, where the Qi of Great Rosy Clouds gathers. The Emptiness Sovereign and Supreme Emperor, together with these High Perfected Ones, ride the Jade Carriage of the Eight Radiances, an immortal vehicle formed from eight auspicious manifestations. They fly above the Great Rosy Clouds, chanting and singing the scriptures of the Empty Cavern to guide those who study the Dao.

“‘Golden Perfected Ones shine in brilliant splendor; their resonant voices echo through the cloud palaces’ describes the radiant immortals in the Golden Palace, whose chanting reverberates among the clouds.”

Dong says: “Golden Truth” refers to scripture verses formed naturally. The divine beings of Brahma Heaven fly above the Supreme Ultimate (Taiji), chanting boundless music. Their song stirs the pure, gentle, and refreshing Qi of the spirit wind, which brushes over and spreads the melody of the Cavern Scripture. The Jade Maiden of Great Harmony answers the divine beings’ song at the Gate of the Flowering Capital. Their voices reach the Palace of Auspicious Clouds, hence the name “Cloud Encampment.”

Youqi says: “Golden Truth” means the radiance of Golden Truth and Jade Light: the light that shines from the Celestial Worthy. “Lush” describes its brilliant radiance, while “encampment” means gathering. The Celestial Worthy’s bodily light fills the great clouds, shining with golden brilliance. As the verses of the Cavern Scripture are chanted, clouds converge and mists gather.

Shaowei adds: “Golden Truth” means the true writings on golden tablets. The true writings first appeared and took shape in the Mysterious Void, crystalline and radiant; later they were inscribed on golden tablets, where they shone brilliantly. “Cloud Encampment” means the Cloud Palace. The Hall of a Hundred Jade Faces stands atop Dragon Mountain in the Mysterious Capital. Here, the passage describes the Supreme Deity chanting the true writings on golden tablets in a resonant voice, which carries into the Cloud Palace.

Shaowei also says: “Golden Truth” refers to the characters inscribed on golden tablets to record the true writings. “Bright” describes the characters as clear and shining; “lush” means their radiance is abundant. “Cloud Encampment” is the name of the hall in the Mysterious Capital where a hundred jades are set in place; the hall stands atop Dragon Mound Mountain. “Resounding voices” means that the chanting of the assembled sages carries throughout the Cloud Encampment Palace.

“Jade sounds gather Qi, and the spirit wind makes the mists converge”: the jade sounds—the clear, ringing voices of the heavens—draw in the breath, while the spirit wind gathers the mists.

Dong explains: “‘Jade tones’ are brilliant musical compositions, clear and resonant as jade. The flying immortals often ride on pens of emerald clouds, roaming through the Jade Radiance Heaven. Three times each day, they lead the great sages of Heaven to court at the Seven Treasures Palace. The Heavenly King celebrates this, sounding jade chimes and striking bells. The Morning Attendant gives a long cry, and numinous winds gather clouds and mist. As the winds billow, their sound becomes music of profound mystery.”

Youqi explains: “‘Jade tones’ are the sounds voiced in cries and chants by the Great Sovereign and the exalted perfected beings of Heaven. As they cry and chant, the jade tones rise high into the clouds, governing Qi—the vital energy of Daoist teaching and of Heaven and Earth. Numinous winds arise in the void and gather clouds and mist.”

Purple clouds flourish in radiant beauty, assisting and guarding the myriad immortals.

Dong explains: “Purple Void” is the Purple Tenuity Palace. “Lush” describes its flourishing splendor; “elegant” means radiant and distinguished. The palaces of Purple Tenuity are flourishing and beautiful, rising above Jade Clarity. Within them is the Palace of Sandalwood Orchids, where dwell those who have only just attained deliverance and received the teachings of the Numinous Treasure. They number in the hundreds of millions. Since their merit and virtue are not yet complete, for now they live scattered throughout the palace. When the cosmic cycle turns, the people of Tuoqiu will ascend to the Palace of Vermilion Mound according to the depth of their respective merits and virtue. There they will receive blessings and ascend to immortality, then become Perfected Ones.

Youqi explains: The middle realm of Jade Clarity is called Purple Clarity, hence it is also called Purple Void. The passage says that although the Three Venerable Ones are each the source of a realm, all belong to the rank of Jade Clarity; all Dao Lords, too, have attained the status of Jade Clarity. The Purple Void Palace is naturally flourishing and beautiful. With so many immortals shining around it and offering support, it appears even more radiant, and the light of the assembled sages becomes more brilliant.

Shaowei explains: “Purple Void” is the Purple Tenuity Palace, also called the Palace of Sandalwood Orchids. Its halls are magnificent, flourishing and beautiful. Within the palace dwell the people of Tuoqiu, numbering in the hundreds of millions, all of them newly delivered. The time has not yet come, so for now they live scattered throughout the palace. When the cycle turns, the divine Perfected Ones of the Three Sections, the Eight Radiances, and the Twenty-Four Perfected Ones will assist and guide them as they ascend to the Southern Palace and become immortals.

When a thousand kinds unite and return to the One, they naturally become Perfected.

“He” means to harmonize and blend; “he” means to gather and unite. Since beginning to accumulate learning and cultivate the Dao, perfected beings—those who have succeeded in cultivating the Dao—have passed through countless kalpas, or immeasurably long spans of time. They have repeatedly changed their forms and transformed their lives, relinquishing one body and receiving another as they cycle through the turns of fortune. Gradually moving from the coarse and shallow toward the subtle and refined, they are nourished and refined by the Jade Eyes, and only then do they become perfected beings.

Youqi says: Those who practice and recite scriptures can naturally become perfected if they enable the thousand perfected beings to harmonize their Shen (spirit), bring the Qi (vital energy) of the myriad Dao together, blend the Real with the Shen, and unite the body with the Qi of the Dao.

Shaowei says: All who ascend to a higher state—to transcend this world and enter the realm of immortals—must accumulate three thousand good deeds and bring every form of cultivation to completion. The Three Officials—the Officials of Heaven, Earth, and Water—then examine their merits and faults and enter their names in the registers, enabling them to ascend to the Southern Palace. There they are nourished by the Qi of Great Harmony and refined with Jade Paste. Only after undergoing harmonization and blending can they become perfected beings.

Within the Real there is a Shen called the Great Lord of Long Life.

Dong says: In the Palace of Long Life dwells a Lord of Long Life.

Youqi says: When a cultivator becomes one with the Real, the Real is present within the body, and within the Real there is a Shen. The Great Lord of Long Life and the other deities mentioned below are Shen of this kind. The Great Lord resides in the Palace of the Gate of Life below the navel, also called the Palace of the Bright Hall.

Shaowei says: This passage concerns the original Shen on whom people rely for deliverance. “Within the Real” refers to the Palace of Southern Perfection. The Great Lord of Long Life is also called the Lord of Deliverance and Life, with the courtesy name Xu Yuan. He governs and protects bodies that are withering and decayed.

The Lordling Wuying and the Venerable Spirit Baiyuan.

Dong says: On the left is the Shen Wuying, called the Lordling; on the right is the Shen Baiyuan, called Dongyang. Together they are known as the Focused Shen.

Youqi says: Wuying and Baiyuan are the names of two Shen who dwell together in the Palace of the Grotto Chamber. This palace lies about two inches inward from the space between the eyebrows.

On the left is Wuying, a name for a spirit within the human body, whose personal name is Gongzi. On the right is Baiyuan, another spirit within the body, whose personal name is Dongyang and whose title is Zhuanshen. The Youqi Commentary says that Wuying and Baiyuan are two spirits who dwell in the Palace of the Grotto Chamber, located between the eyebrows, about two inches inward. Wuying sometimes also resides in the liver, where he is also called Gongzi; Baiyuan sometimes resides in the lungs. The term “revered spirit” refers again to Baiyuan, not to a separate title.

Taiyi, the revered spirit who commands all the spirits within the body, joins with Siming, the deity who governs life; the two spirits Taokang and Heyan unite.

The Dong Commentary says that Taiyi’s personal name is Wuyou Shou; Siming refers to the Siming of the Supreme Emperor, whose personal name is Liming Chu; and Taokang is the spirit within the Gate of Life, a location associated in traditional Neidan with the root of life. The Youqi Commentary says that Taiyi is also called the Great Lord, the honored sovereign of the hundred numinous beings and master of the myriad Qi within the body. Siming governs life, hence the name Siming. The names Taokang and Heyan are related to the Great Lord’s name; the commentary says they form a complementary pair and are not each fixed personal names. The Shaowei Commentary offers another account: Taiyi’s personal name is Wuyou Shou, Siming’s courtesy name is Xuandu Qing, Taokun’s personal name is Huihai, and Kangjun’s personal name is Jingyan. The Xuanying Commentary says that Taiyi oversees all offices and is lord of the spirits, while Siming and the other perfected officials hold appointed positions within the Southern High system for guiding people across.

The spirits carry Fu, sacred tokens of authority, and Lu, registers recording the names and ranks of the deities. They protect life and strengthen its root.

Dongzhu says: The Young Lord holds the talisman for guiding people to transcendence. The Director of Fate oversees the registers that record life, death, and longevity, while the Great One subdues the host of demons. Together, they rely on the Dongzhang to elevate and guide people, enabling them to enter the Palace of Long Life.

Youqi says: The Great Lord constantly holds the Eight Talismans to protect people’s lives. These talismans symbolize the root of life.

Xuanying says: This passage describes what happens when people are guided to transcendence and attain the Dao. The Young Lord holds the Primordial Heavenly Worthy’s talisman for guiding people to transcendence. The Palace of the Director of Fate oversees the register of names of those who have received this guidance, while the Great One subdues the host of demons. The gods together recommend and protect cultivators, helping them preserve their lives and hold fast to life’s root.

Ascending to the High Clarity, entering and leaving the Flowery Chambers.

Dongzhu says: The High Clarity is the Purple Tenuity Palace, located above the Jade Clarity. The Flowery Chambers refer to the Palace of the Supreme Ultimate. Within the palace is the Green Flower Gate, beyond which lie winding, secluded chambers.

Youqi says: These gods originally dwell in the Palace of Great Tenuity in the High Clarity. They divide off their divine Qi and descend into the human body. Thus, at times they also rise again to the High Clarity and enter and leave the Flowery Chambers—that is, the chambers within the Palace of Great Tenuity.

Within the Eight Dark Regions, amid the subtlest things.

Dongzhu says: The Eight Dark Regions are the farthest reaches in the eight directions. “The subtlest” refers to things exceedingly small, such as a single hair or a blade of grass. The passage says that these gods’ influence extends beyond the farthest limits in every direction and can also enter places as minute as a hair or a speck of grass.

Youqi says: The Eight Dark Regions are remote, unfathomable places beyond the farthest limits in the eight directions. These gods can reach both the vast and the minute: at times they spread throughout the Eight Dark Regions; at others, they permeate the very tip of a single hair. In the human body, they manifest as the Dao; in all things, as life. In both cases, they are Qi of the Dao-nature.

Descending to settle within the human body: the Muddy Pellet and the Crimson Palace.

Dongzhu says: The Muddy Pellet refers to the brain, and the Crimson Palace to the heart. In the Palace of High Clarity, the Heavenly Worthy is called the Lord Great One. Though its divine Qi is subtle enough to reach the tip of a single hair, in the human body it manifests as the Dao, and in all things as life: that is, Qi of the Dao-nature.

The Dongzhu commentary says: “‘Mud Ball’ refers to the brain, and ‘Crimson Palace’ refers to the heart. When the Celestial Worthy dwells in the Palace of Highest Clarity, he is called the Lord of Great Unity. When he descends into the human body, he is called the Lord of the Mud Ball. The Incantation Opening the Scripture says, ‘Though the Celestial Worthy is mysterious and far away, through the Lord of the Mud Ball he is close to humanity.’ This is precisely what it means.”

The Youqi commentary says: “This passage explains that the Celestial Worthy guards the human body from within, dwelling at times in the Mud Ball and at times in the Crimson Palace. The Mud Ball is about three inches inward from the point between the eyebrows; the Crimson Palace is the heart. In cultivation terminology, the ‘Five Qi’ refers to the five kinds of Qi within the body. ‘Regulate the Five Qi within, and bring the hundred spirits into harmony’ means to regulate and harmonize the Five Qi, while governing the spirits within the body.”

In his commentary, Dong says, “‘Five Qi’ refers to the Qi of the five internal organs; ‘hundred spirits’ refers to the hundred gates and apertures in the body. ‘Blend’ means to harmonize: it means regulating all the body’s apertures so that spirit and Qi come into harmony.”

In his commentary, Shaowei says, “‘Chamber of Flowers’ is the Three-Flower Chamber in the Jade Clarity realm; ‘Eight Darknesses’ refers to the farthest reaches in the eight directions; ‘subtle and minute’ means the tiniest places, such as the tips of fine hairs; ‘Mud Pellet’ refers to the brain, and ‘Crimson Palace’ to the heart. With Taiyi as their chief, these true spirits can travel through the realms of the Three Pure Ones (Sanqing), enter and leave the Three-Flower Chamber, journey throughout the eight directions, and reach even the tiniest places.

“When these spirits descend to dwell within the human body, Taiyi resides in the brain and oversees all the spirits; Siming resides in the heart and receives the source of life; Wuying resides in the liver and commands the three Hun souls; Baiyuan resides in the lungs and restrains the seven Po souls; Taojun resides at the navel and safeguards the root of Jing and Qi; and Yankang resides in the kidneys and protects the Gate of Life. The spirit of the middle region dwells in the hollow places, regulating the breath and nurturing the source of life. Wuying resides in the liver and commands the three Hun souls; Baiyuan resides in the lungs and restrains the seven Po souls; Taojun resides at the navel and safeguards the root of Jing and Qi; and Yankang resides in the kidneys and protects the Gate of Life. The spirit of the middle region dwells in the hollow places and regulates the breath, bringing the hundred spirits into harmony, manifesting auspicious signs and sacred writings, and transforming living beings in accord with the changing cycles of the ages.”

The Book of Changes (Yijing) says, “Spirit has no fixed position, and the Changes have no fixed form. The transformations of Yin-Yang are unfathomable; this is called spirit.” From this, we can see that spirit is everywhere, yet cannot be fixed anywhere. It cannot be known through learning and intellect, nor confined by the categories of “being” and “nonbeing.” Some believe that each of these spirits resides within the human body, but a thorough survey of the scriptures shows that their accounts do not agree.

According to the Record of Secret Prophecies of the Celestial Elder, the spirits have ranks, and Taiyi is the most exalted: above, it guards the Three Pure Ones; below, it travels through the Nine Palaces. The Scripture of the Cavern Spirit says that Taiyi is named Wuyou Shou and styled Gui Huichang. It presides over all affairs of Heaven and Earth and is the highest-ranking spirit. Its upper body is black and its lower body red; it wears a crown that reaches Heaven, and its eyes are long and narrow. Those who visualize it continuously can live forever and never die. The Jade Scripture of the Great Cavern says that Siming carries out the documents of the Heavenly Emperor and is called the Minister of Mysterious Passage. Its upper body is white and its lower body green, and its face is round and composed.

The Record of the Three Origins of the Cavern Spirit says that the Three Origin Lords are the Three Origin Lords of Great Simplicity. The Three Origin Lord is a woman, with her hair arranged in a tall, triangular knot; the rest of her hair falls to her waist. She wears the ceremonial robes of Fuchen, a purple waist garment of floating-cloud brocade, and a feathered skirt patterned with nine-colored dragons. She carries a flowing-gold fire bell and tiger tallies bearing written registers. When she sits upright, three kinds of Qi—red, green, and blue—appear beneath her knees. The Three Origin Lord gives birth to three Plain Origin Lords: the eldest daughter, the Violet Plain Origin Lord, gives birth to Wuying; the middle daughter, the Yellow Plain Origin Lord, gives birth to Huanglao; and the youngest daughter, the White Plain Origin Lord, gives birth to Baiyuan. Huanglao, Baiyuan, and Wuying are collectively called the Three Origin Emperors. Their mother is called the Three Plain Origin Lord, that is, the Three Origin Lord. If practitioners make devout pilgrimages for many years, the Three Origins will descend to their dwelling, and the Three Plain Jade Maidens will arrive first. If Dao practitioners do not recognize the Three Origins, their cultivation will be unlikely to bear fruit. These Three Origins are spirits born of nature and appeared at the same time as the Celestial Worthy of Primordial Beginning. As all people respond together to true Qi, each comes to have a spirit corresponding to it.

“Ten turns restore the spirits; the myriad Qi become immortals together” means that after the Heavenly Pass—the passageway to the celestial realm—has revolved ten times, it can summon back numerous spirits, enabling the myriad Qi, which compose all things in Heaven and Earth and also refer to the gods, to attain immortality together. The Dongzhu commentary holds that when the Lord of the Muddy Pellet, a deity located in the human head, has preached the scripture ten times, all the myriad spirits can become immortals. The deities of the Three Offices and Six Palaces also each lead their retinues to arrive, manifest through transformation, and escort the Dao cultivator on the ascent to immortality. The Youqi commentary holds that when a person attains the Dao, the Heavenly Pass turns accordingly, enabling all spirits to return to their original nature and the myriad Qi to become immortals together. The Shaowei commentary says that the Seven Spirits, moved by compassion for living beings, turn in the ten directions to rescue them, set the myriad Qi in circulation, and enable all beings to attain the immortal Dao.

“The immortal Dao prizes life; the number of those it saves is boundless” means that the immortal Dao values life above all, and the number of people it saves is without limit. The Dongzhu commentary explains that “boundless” refers to revered deities such as the immeasurable assembly of great sages. “Saving people” also refers to the flying-heaven gods: at cockcrow, they ascend to the immortal hall on the Jade Terrace, gather the essence of the clouds of the Five Directions, and draw in the radiance of the sun, moon, and stars. They also consult the registers of life and death for those seeking immortality, saving the souls of the dead in the Ninefold Darkness—the depths of the underworld—and ushering them through the gate of the Dharma Wheel. If Dao cultivators understand this method, they can ride divine winds and mount clouds of vapor to ascend to Heaven and enter the Qian Forest, an immortal realm. Their ancestors, too, can leave the Palace of the Long Night, a place in the underworld, and ascend to the Palace of Renewed Life, an immortal palace where they may be born anew. The Shaowei commentary points out that because the immortal Dao cherishes life, the number of beings it can save is beyond counting.

“Heaven opens the Eight Gates above; the flying-heaven gods set the Dharma Wheel in motion. The constraints and judgments of sin and blessing, and the causes and conditions of past destinies” means that Heaven opens the Eight Gates and the flying-heaven gods propel the Dharma Wheel. The sins and blessings of living beings are subject to restraint and scrutiny, and each also has its own destiny and karmic connections.

The “Eight Gates” are the gates of the Dharma Wheel opened in the eight directions of the celestial realm. They are also places where sins and blessings are examined. The Most High Lord of the Dao, a revered Daoist deity, opens these eight gates to deliver the souls of cultivators after death; hence they are called the “Dharma Wheel.” The Youqi commentary says that once the dead have been delivered, the Demon King opens the Dharma Wheel gates in the eight directions, allowing cultivators to rise naturally without further obstruction at the gates of Heaven. The Shaowei commentary says that the gates of sin and blessing in the eight directions are overseen by the Flying Celestials, divine beings of the heavens. At the Eight Gates, the Lord of the Dao questions the dead about their sins and blessings, while the Flying Celestials recount their fated lot, karmic ties, and experiences in previous lives. These details are recorded in the Scripture of the Dharma Wheel.

All departed souls receive deliverance: the souls of the dead are able to regain life.

The Dong commentary says that the gates of the Dharma Wheel are where sins and blessings are examined, and that each gate has its own precepts. The causes of sins and blessings are all recorded in the Scripture of the Dharma Wheel. Through compassionate instruction, the Most High Lord of the Dao rescues souls who have fallen into hell because of karmic wrongs from the past. He investigates their offenses and then pardons them, enabling them to enter the gates of the Dharma Wheel. They ride in the Chariot of the Eight Radiances, a celestial immortal’s vehicle, ascend to Jade Purity, the pure celestial realm in Daoist teaching, and pay court at the Palace of Purple Tenuity, the residence of the Celestial Emperor, where they become guests among the sages. This is what “the dead soul receives a living body” means. The Youqi commentary says that the seven generations of ancestors bear this body because of me, and through it have also created five kinds of karmic action. Now that I have been delivered, the five karmic actions naturally dissipate, and my seven generations of ancestors, too, can be refined and reborn. With their source gone, the five karmic actions fade away on their own. Thus all beings are said to receive deliverance, benefiting from the grace of liberation.

Body and mind are reborn, and the message reaches throughout the heavens.

The Dong commentary says that “hearing” means “opening.” Once body and mind are reborn, they can ascend to the heavens.

Above the heavens, each has its own gate through which life may be reborn.

Dong says: “Among the ‘Eight Gates,’ each has a portal through which souls and spirits enter the cycle of rebirth. Youqi says that, since the body is delivered from suffering during life and the soul and spirit are able to be reborn after death, the Five Emperors of the Three Realms report them to the heavens above. The heavens also keep registers of those destined for rebirth; therefore, each has its own gate of life. Shaowei says that all matters concerning the rebirth of souls and spirits after death must be reported to the heavens. Each heaven has its own gate of rebirth. The Three Officials, divine functionaries who govern Heaven, Earth, and Water, then check the registers and arrange for the souls and spirits to be reborn in the appropriate place.”

“The Chapter of the Empty Cavern’s Ballads” refers to the numinous and wondrous verses passed down by the Demon King, whose words accord with the High Perfected, the divine beings who have attained the Dao.

Dong says: “‘Empty Cavern’ refers to the Three Realms, which are all empty. The Demon King, or Māra, is always within the Three Realms, where he beguiles people’s minds with ballads, varied tunes, and written verses. The numinous child turns the key points of the Eight Gates, and the assembled Perfected come to court. When Yufu sings, the Demon King is subdued. If people recite these numinous and wondrous verses, their names are entered into the Purple Tenuity Palace’s Dharma Wheel, the heavenly register system, and placed under the charge of the Director of Destiny, the deity who governs life and its registers. In this way they attain awakening, and their souls and spirits may also be delivered into the Palace of Renewed Life.”

Youqi says that, once the Demon King has been commended in the heavens above, he sings the ballads among the heavens. These verses are counted among the High Perfected, and their meaning accords with the Empty Cavern. Reciting them enables people to ascend to immortality, which is why they are called “numinous verses.” Shaowei says that, within the Three Realms and above the Empty Cavern, the Demon King receives instruction, is subdued and transformed, and performs the ballads. Their numinous and wondrous words of goodness accord with the Way of the True Sages.

The flying sounds of the First Desire Realm:

Dong says: The Desire Realm—the celestial realm with physical forms and governed by desire—extends from Huangzeng Heaven through the six heavens of Shangming, Qiyao, Mayi, and the others. These are collectively called the Desire Realm. Within it is a demon king named Yumo, who sings in the air. Youqi says: The Desire Realm is the first of the six celestial realms, lying above the lower realm, and so it is called “first.” “Desire” means attachment and craving; “realm” means a domain or sphere. The beings in these heavens have physical forms and desires. When they encounter things, they are prone to craving and attachment, which is why this is called the Desire Realm. The demon king sings in this remote expanse of sky, hence the phrase “a song through the air.” Shaowei says: Daoist scriptures teach that ordinary people whose speech karma is pure and who have accumulated the merit of the Ten Good Deeds can be reborn in the heavens of the Desire Realm.

The human way is fine and entangled, while the way to becoming an immortal is vast, deep, and difficult to discern.

Dong says: “Miaomiao” means fine and entangled; “mangmang” means dark and unclear. Amid the fine entanglements of the human way, it is difficult to cultivate successfully. The immortal way is deep and unfathomable, not easy to understand and beyond the sight of ordinary people; hence “mangmang.” Youqi says: “Miao” can mean tiny, or something distant and dimly visible; “mang” means vast and formless, deep and unfathomable. The human way cannot be put in order and made accessible simply by traveling far and exerting effort. The immortal way, meanwhile, is obscure and difficult to understand; if one does not act, one can easily be obstructed along the way. Shaowei says: By purifying their speech and accumulating the merit of the Ten Good Deeds, people can be reborn in the heavens of the Desire Realm.

The ghost way takes this for joy, yet stands directly opposite the gate of human life.

Dong says: “Joy” means delight, and the “gate of life” is the passage through which people are born into the Three Realms. The ghost way lies within the Three Realms. It commands ghost soldiers to cut off human life, killing people with violence and taking pleasure in it. Youqi says: The ghost way gives free rein to the mind and pursues desire, following one’s nature and conforming to worldly ways; hence it is called “joy.” In truth, this is a road toward death, as life is depleted day by day. The passages of life and death stand opposite one another, hence the saying that it stands directly opposite the gate of human life. Shaowei says: The ghost way takes killing as a pleasure, committing evil in groups and often cutting off people’s path to life. The “gate of life” is the passage through which people are born into the Three Realms.

The heavenly way prizes cherishing life, while the ghost way prizes ending it.

The Immortal Way is precious because it honors life. The Way of Heaven delights in nurturing life, while the ghostly way delights in killing. Youqi says that the way of the immortals and perfected ones seeks long life and enduring vision, and lasting stillness and purity; the way of evil ghosts, by contrast, seeks to send people into the underworld and bring them ultimately to extinction.

The Immortal Way often brings good fortune, while the ghostly way often invites danger.

Dong says that delighting in nurturing life brings good fortune, while delighting in killing brings danger. Youqi says that the Immortal Way belongs to life, so good fortune naturally appears; the ghostly way belongs to death, so calamity follows. Shaowei says that the human way refers to realms below the Three Realms, the Immortal Way lies above the Three Pure Ones (Sanqing), and the ghostly way belongs to the Six Heavens of Fengdu, the Daoist realm of underworld ghosts and spirits.

Lofty and exalted, pure and numinous, sorrowfully singing through the vastness of space.

Dong says that “lofty and exalted” refers to the Heavenly King named Alan. He often rides the wheel of radiant clouds, touring the heights of the nine layers of Heaven. He dwells above a jade tower and uses the Illumining Cavern Chapter to summon and command demonic hosts. Above him is the dwelling place of immortals and perfected beings; below him is the home of ghosts and spirits. When he chants numinous verses, his sorrowful song resounds through the vastness of space. Youqi says that even the highest perfected beings and sages, though their spirit and Qi are pure and numinous, sing as if in grief and compassion, their voices ringing through the empty expanse. This refers to the “Hymns of the Five Sufferings.” Xuanying says that the preceding passage urges people to cultivate the Dao and become immortals; this passage praises sorrowful songs that deliver beings without end. The Jade Emperor of High Exaltation pities the beings of the Three Realms and often sings sorrowful songs above the Three Pure Ones. His voice resounds through the vastness of space, expressing compassion and pity for all beings; hence the phrase “sorrowfully singing through the vastness of space.” “Numinous and clear” refers to the bright, refined spirit and Qi of the Jade Emperor.

May only the Immortal Way be fulfilled; may the human way not come to an end.

May the Immortal Way alone be realized, and may the beings of the human world not reach a state of decline and exhaustion.

Dong’s commentary explains that “binding” means restraining and imprisoning, “taking ears” means cutting off the ears, and “beheading” means cutting off the head. The “Six Ghost Peaks” are the six peaks of Mount Feng, with one palace on each peak. The Demon King says he has received a talismanic command and often chants “Cavern Verses,” passages from Daoist scriptures, to subdue Fengdu, the underworld in Daoist belief, imprisoning, expelling, and punishing demons that cause harm.

The Commentary from Secluded Abodes says that chanting this passage can imprison, expel, and punish demons. The “Six Ghost Peaks” are the six peaks of Mount Feng, each with its own palace; each palace extends a thousand li in every direction.

The Commentary of Shaowei explains that “A Person” is the Demon King’s self-designation. The “Six Ghosts” are the six celestial ghost bandits, and “edge” means sharpness and precedence. The Demon King says that he has received a talismanic command and chants the Cavern Verses to govern Fengdu, imprisoning and expelling demons. If demons cause harm, they are punished and destroyed according to the law.

The Commentary of Xuanying adds that after punishing the host of ghosts, the Demon King has the left ear of each slain ghost cut off and presented to him, thereby recording the number of ghosts killed. The left ear belongs to Yang, which is why the left ear is taken.

The Qi of the heavens is clear, bright, and vast; my Daoist teaching grows stronger day by day.

Dong’s commentary says that “vast and expansive” means clear and open. The Demon King sings in the sky, dispelling ghostly Qi and accomplishing his work, so the Daoist teaching grows stronger day by day.

The Commentary from Secluded Abodes says that once the demons have been restrained and the ghosts of the Six Peaks slain, the heavens’ true Qi becomes clear and unimpeded, and the orthodox Daoist teachings flourish as a result.

The Commentary of Shaowei says that through this awe-inspiring punishment and execution of demons, the evil Qi of the Six Heavens is swept away, and the orthodox law of the Three Heavens flourishes.

After the second expulsion of evil demons, the orthodox teachings of my Dao flourished and spread widely. Shaowei says: By wielding this awe-inspiring punishment and slaying demons, one can purge the evil Qi of the Six Heavens and allow the orthodox teachings of the Three Heavens to flourish.

The chapter text of the demon king of the Second Heaven of the Realm of Form:

Dong says: The Realm of Form extends from the Heaven of Empty Nothingness and Balanced Measure to the Heaven of Great Peace and Imperial Cliffs. It contains twelve tiers of heaven, all belonging to the Realm of Form. The demon king’s taboo name is “Mo,” and his courtesy name is “Luo.”

Youqi says: The Second Realm of Form is the middle realm. It lies above the Realm of Desire, which is why it is called “second.” “Form” refers to material shape, and “realm” to a domain. The Realm of Form contains eighteen tiers of heaven. Beings in this realm have bodies but no desires, which is why it is called the Realm of Form. The demon king governs this realm, so the scripture includes a chapter for him.

Shaowei says: The Realm of Form extends from the Heaven of Empty Nothingness and Balanced Measure to the Heaven of Boundless Vows. It contains eighteen tiers of heaven. The Daoist scripture says: Those whose bodily actions are pure and who have accumulated three hundred good deeds may be reborn in the Realm of Form. The demon king of the Realm of Form has the taboo name Mo-Luo.

Lofty and vast, the bright Qi rises and spreads in the four directions:

Dong says: “Luoluo” means lofty and far-reaching; “bright Qi” refers to clear, pure Qi. The Qi of heaven is lofty and clear, so the text says it rises and spreads in the four directions.

Youqi says: “Luoluo” means spacious, and “qian” means to unfurl. The scripture says that the heavens in the ten directions are vast and lofty, and their bright radiance spreads out in every direction.

Shaowei says: “Qian” can mean to rise in a circling motion. This means that the realm under my rule is lofty and vast, and its Brahma Qi—the pure Qi of the heavens—shines brightly as it rises in spirals in the four directions.

The heavens of Brahma practice circle through the ten directions: The heavens of Brahma practice, where pure cultivation is pursued, circle through the ten directions.

Dong’s commentary says, “‘Brahma’ refers to the Qi of Great Brahma, the primordial vital energy in Daoist thought. ‘The ten directions’ refers to the flying divine beings of the ten directions. Riding the Qi of Great Brahma, these divine beings soar through the Three Realms and travel throughout the ten directions.”

Shao Wei’s commentary says that as the Qi of Great Brahma circulates through the heavens, the immortals of the ten directions also travel back and forth ten times with it. Hence the phrase “circling through the ten directions.” Their numbers are boundless, and they became great immortals because “I” protected and guided them. Hence the phrase “all come from my person.” “I possess a Cavernous Chapter; recite it ten thousand times and become an immortal” refers to this song.

On “Countless great gods all come from my person,” Dong’s commentary explains that “countless great gods” means the innumerable great gods of the ten directions. Those who study and attain the Dao alongside the Demon King and the heavenly beings were also recommended by the Demon King and thereby became perfected beings. Hence the phrase “all come from my person.”

The Youqi commentary says that “Brahma conduct” means the conduct of ultimate truth, and “I” is the Demon King’s self-designation. The meaning is that the perfected beings who cultivate Brahma conduct among the thirty-two heavens, as well as the countless great gods of the ten directions, all dwell in these heavenly realms because the Demon King recommended them.

On “I possess a Cavernous Chapter; recite it ten thousand times and become an immortal,” Dong’s commentary explains that the “Cavernous Chapter” is a song sung by the Demon King. If those who cultivate the Dao can recite it ten thousand times, the Demon King will recommend them, enabling them to ascend directly to the rank of high immortals.

On “The immortal’s Dao prizes deliverance; the ghost’s Dao is bound to death,” Dong’s commentary says that the immortal’s Dao centers on delivering people to higher realms, while the ghost’s Dao leads them toward death and binds them together, until they all fall into an evil path. The Youqi commentary elaborates: reciting this empty Cavernous Chapter ten thousand times enables one to ascend as an immortal. The immortal’s Dao emphasizes the deliverance of both body and spirit, while the ghost’s Dao entangles life and death. When one is delivered, one’s ancestors can be delivered as well; when one is entangled, one’s descendants also suffer.

“Vast and boundless are Heaven and Earth; foul Qi fills the air” describes Heaven and Earth as immense and desolate, with foul Qi pervading them.

The Dong Commentary says: “Miaomang” means dark and indistinct; “hui” means foul and evil; “fen” means turbulent and confused. Heaven and earth are lofty, distant, vast, and all-embracing: pure, genuine Qi dwells above, turbid Qi below, while demonic essences and evil Qi fill the air.

The Commentary on Secluded Abodes says: Heaven is so high that it has no bounds, and earth so vast that it has no end. Foul Qi often gathers and spreads, permeating the entire Great Void—the boundless expanse of emptiness.

The pleasures of the Three Realms—once you transcend them, you can endure forever.

The Dong Commentary says: The Three Realms are the Realm of Desire, the Realm of Form, and the Formless Realm. Their pleasures are not ultimate. If you can transcend the Three Realms, you can attain the immortal Way, escape the cycles of the kalpas and the experience of birth and death, and so endure forever.

The Commentary on Secluded Abodes says: People in the Three Realms who become attached to pleasure and settle into it will fall once their enjoyment is exhausted. But those who understand that these pleasures are not true pleasure can transcend the Three Realms and endure forever.

Enable your own passage beyond the Three Realms, and let your body enter the realm of nature.

The Commentary on Secluded Abodes says: When you understand that the pleasures of the Three Realms are not true pleasure, you will not remain absorbed in enjoying them, but will continue to cultivate and advance. In this way, you can bring yourself through the perils of the Three Realms, and your body can enter the realm of nature—a state beyond human distinctions and restored to the Great Dao.

The Shaowei Commentary says: Though the Three Realms have pleasures, their blessings decline once they are exhausted. Even a lifespan as numerous as grains of sand must, in the end, succumb to death and destruction.

The pleasures of today are nothing but a favor granted by me.

The Dong Commentary says: Upon entering the Formless Realm, one arrives at these pleasures. The “me” here is how the demon king refers to himself. He claims that people enter the pleasures of the immortals only through his protection and recommendation. But when their blessings are exhausted, they too will decline. Even a lifespan as numerous as grains of sand must, in the end, succumb to death and destruction.

The pleasures of today are nothing but a favor granted by me.

“Longhan” is the name of an ancient cosmic age of tribulation. In the time of Longhan, jade characters—the sacred writing of Daoist scriptures—first appeared in the Kingdom of Great Fortune, and the sun and moon began to shine. The Celestial Worthy of Primordial Beginning compiled the jade texts, proclaimed the laws of the Dao, and guided living beings to salvation. The customs of that kingdom were so pure and sincere that they could scarcely be described in words. Its people began to govern themselves, and ritual and music flourished; human beings could live for thirty-six thousand years.

The transformations of the Longhan age were vast and boundless. After that cosmic cycle came to an end, the world passed through the age of Yankang and then sank into countless eons, for a span of time beyond measure. All of this truly existed; it was no illusion. Without understanding the mysteries and probing their subtle depths, one could hardly know it.

One commentary holds that when practitioners refine their bodily form, move from the ordinary to the sacred, escape suffering, and pass from death into life, they embody the Dao’s wondrous transformations and workings. At the beginning of Longhan, Heaven and Earth had not yet separated; all was vast, empty, and undifferentiated. How, then, could reality be distinguished from illusion? Another commentary holds that people in that age were naturally simple and did not know what to seek. Though everything lay open and level, it was difficult to tell what was true from what was false. Only in the “realm of I” spoken of in the scripture, where trials and hardships abound, could truth and falsehood be distinguished.

“Since my realm is difficult to save, I therefore composed the Cavern texts”: because this realm is difficult to guide to salvation, the Cavern texts—the collective name for Daoist scriptures such as Dongzhen, Dongxuan, and Dongshen—were composed to proclaim the Great Dao and guide living beings to salvation.

The “demon king” said, “Since the Longhan era—the ancient age of cosmic calamities described in Daoism—I have accumulated profound merit, yet I still have not become an immortal. Those who began cultivating the Dao later have shallow foundations, so it is truly difficult for them to transcend the realm in which I dwell. I therefore sing this song to encourage cultivators and help them discern the true Dao.”

The Youqi Commentary says: These words mean that this realm is difficult to transcend and that liberation is possible only through the Dongzhang, scriptural passages from Daoist classics. Although the demon king accumulated profound merit, he still did not become an immortal, and so composed this text. Cultivators have received protection and preservation, and also rely on the guidance and aid of scripture. The Shaowei Commentary says: The demon realms are numerous and often use illusions to mislead people, making liberation difficult. That is why this Dongwen was written.

The demon king transforms his appearance and flies through the air, using these manifestations to test your minds and bodies.

The Dong Commentary says: The demon king flies through the empty sky and sings to test whether cultivators’ minds are upright. The Youqi Commentary says: The demon king fears that cultivators may not seek the Dao with enough resolve or hold to it with enough firmness, so he displays transformations in the air to test them. Even when they face perils of water and fire, they must not be confused or shaken. The Shaowei Commentary says: The demon king displays his supernatural powers through flight and transformation to test people’s minds and bodies and lead them away from the right path.

In cultivating the Dao, some succeed and some fail; some grow lax and turn back. How many ultimately attain liberation?

The Dong Commentary says: Cultivators often hesitate and lack resolve; few truly persevere to the end. If they cannot distinguish the genuine from the false, they will be misled by occult arts and grow lax. Of those who ultimately attain liberation, not one in ten thousand. The Youqi Commentary says: After facing arduous trials like water and fire, some succeed and others fail. Few can stand apart and cross the difficulty on their own; many change their resolve, retreat, and fall. Almost no one attains liberation.

The demon king mocks you for being unable to attain liberation, and so sings this song.

“Dong says”: “You” means “you.” This mocks those who merely aspire to the Dao but have not truly attained results through cultivation. Even if they pass through billions of kalpas of rebirth without perishing, their hearts never become wholly single-minded, and in the end they cannot attain deliverance.

“Youqi says”: For those whose cultivation succeeds or fails, and who fall back from the path, the Demon King sighs, mocks, and pities them. He therefore composed this song, hoping that all living beings might transcend and attain deliverance.

The Third Song of the Demon King of the Formless Realm:

“Dong says”: From the Heaven of Manifested Stability and Supreme Wind to the Heaven of Exquisite Joy and Prohibition, there are ten heavens belonging to the Formless Realm. From the Heaven of Unsurpassed, Constantly Blending to the Heaven of Supreme Ultimate, Peaceful Nurturing, and Jia Yi, there are four heavens situated above the Formless Realm.

“Youqi says”: The Formless Realm lies above the Realm of Form, which is why it is called the “Third.” “Formless” means without bodily form, and “realm” means a region. The Formless Realm has four heavens. The beings there are utterly empty and still of both form and desire, so it is called the Formless Realm. The “Song of the Demon King” is a song sung by the Demon King of this realm.

“Shaowei says”: Daoist scriptures state that those whose mental actions are pure and who have accumulated six hundred good deeds may be born in the four heavens of the Formless Realm. The Demon King of this realm is named Shao.

Above the Three Realms, vast and distant, lies Great Luo.

“Dong says”: “Vast and distant” is read as “wondrous and distant,” meaning lofty and remote. “Great Luo” refers to the Great Luo Heaven, above the Three Realms.

“Youqi says”: Above the Three Realms lies the expanse beyond the rounded heavens. Although it has not yet reached the Great Nonbeing, it may all be counted within the bounds of Great Luo.

“Shaowei says”: “Vast and distant” means lofty and remote. Above the Three Realms are the Four Brahma Heavens and the Three Pure Ones’ Heavens, and only then comes the Great Luo Heaven. Saying here that Great Luo lies above the Three Realms omits the intermediate levels, as the Demon King did when composing the song.

Above, the roots of form are absent; the cloud layers rise in towering grandeur.

The Great Luo Heaven does not belong to the Realm of Form; it lies above all the other heavens. Clouds gather and form mountains, and atop them stand nine tiers of cloud towers, towering high. “Tier” refers to overlapping layers, while “towering” means rising high. The Great Luo Heaven contains five levels of realms. There, nothing obstructs beings through material form, and nothing is bound to a fixed foundation. Everything is formed from wondrous Qi, distant and luminous like clouds. Its appearances are difficult to describe, seeming both present and absent. Mountains, forests, cities, palaces, and towers all arise naturally from wondrous Qi rather than from human construction. They cannot be seen with the naked eye, so they are called “formless”; they stand suspended in the air without foundations, so they are called “rootless.”

Only the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), a revered Daoist deity, dwells in the Abode of Vast Kalpas. “Vast kalpas” refers to immeasurably long cycles of time. The Dao of the Celestial Worthy of Primordial Beginning has endured through countless kalpas and remains forever, hence the name Abode of Vast Kalpas. The Celestial Worthy of Primordial Beginning is revered throughout all five levels of the realm.

“Dividing and governing my realm, overseeing and inheriting the Mysterious Capital”: the Celestial Worthy of Primordial Beginning divides the domains and governs the world in which I dwell, while overseeing and inheriting the Mysterious Capital, the sacred celestial realm spoken of in Daoism.

Dongzhu explains that “institutions and governance” means that the Celestial Worthy of Original Beginning rules the Great Luo Heaven, with a Great Sage dwelling above it. On Mount Xuandu stands a platform made of seven treasures, which enshrines the Divine Scripture of the Three Treasures. Three times each day, the Great Sage ascends the platform, circles it, and recites the scripture to subdue the various kinds of demons.

Youqi’s commentary says that the Celestial Worthy of Original Beginning is not merely the ruler of a single realm: he also governs the demon kings of the Three Realms. He presides over all of Xuandu and spreads transformation, nurturing all things. Xuandu is the Jade Capital of the Great Luo Heaven.

On “Having passed beyond my realm, the body enters Yuxu,” Dongzhu explains: “my realm” refers to the Formless Realm. When a practitioner passes beyond the Formless Realm, they enter the realm of Yuxu. The Formless Realm is an upper realm adjacent to Yuxu; Yuxu is a realm formed from the Qi of Yuxu. By continuing beyond the Formless Realm, one can enter the Palace of the Purple Ultimate, where the Emperor of Yuxu resides. The Purple Ultimate is another name for the Supreme Ultimate (Taiji).

Youqi’s commentary identifies Yuxu with Xuandu, the Jade Capital. Shaowei’s commentary says that the Celestial Worthy of Original Beginning governs all realms and presides over Xuandu and Ziwei. “Having passed beyond my realm, the body enters Yuxu” means passing beyond the Formless Realm: after crossing the four heavens of the Form Realm, one enters Yuxu. The Supreme Origin of the myriad Qi and the Three Departments and Eight Radiances all condense from the Qi of Yuxu.

“I am the supreme ruler in my station, directing and restraining the assembled demons” means that the Celestial Worthy of Original Beginning occupies the highest position and commands and subdues the many kinds of demons.

The “Supreme King” is the king of all demons, named Shao. He calls himself the Supreme King because he commands and restrains the demons. Some commentators explain that “king” means a ruler above the demons, responsible for correcting and governing them: “correcting” means setting them right, and “governing” means keeping them in check. The demon king of this realm holds the highest position. He commands the Three Realms below and governs all demons.

In the air, transformations are countless, while foul and chaotic energies spread everywhere.

“Fen” means disorderly, and “pa” means flowers. In the Three Realms, the transformations of heavenly demons, ghosts, and spirits are elaborate and dazzling, intended to confuse the minds of those who cultivate the Dao; hence the phrase “fenpa.” Other commentators explain that these transformations in the air test the cultivator. “Fenpa” can also refer to the foul energy of the mundane world, which spreads and fills Heaven and Earth.

Few can hold fast to their true nature; many become lost and confused.

“Bao” means to hold fast. Few can preserve their true nature, while many are influenced by disruptive forces. One commentator laments that few people can keep their true nature and remain clear-minded; many are confused and fail to awaken.

The Dao of becoming an immortal is difficult to uphold, while the ghostly path is easy to stray into.

Commentators explain that the immortal Dao is formless, so it is difficult to hold to; the ghostly path is full of desires, so it is easy to go astray. Here the text draws on the principle of not displaying things that stir desire, so the mind remains undisturbed. Another interpretation is that becoming an immortal requires holding fast to one’s proper nature, which is not easy. If people do not cultivate the correct path, their minds are naturally susceptible to worldly thoughts; following their desires and drifting with the current makes it easy to fall into a crooked path.

The human way lies in the heart and mind; indeed, it is not determined by external things.

Dongzhu’s commentary explains: “Five Destinies” are the realms where beings undergo five kinds of suffering. “How can it be otherwise?” is an expression of grief and lament. The Demon King dwells within the Three Realms and sees practitioners who have failed to attain liberation. Instead, they are overcome by wicked spirits, fail to attain right understanding, fall into evil paths, and lose the merit of their former cultivation. Afterward, they must again cycle through the Five Destinies and endure all kinds of karmic retribution. This is truly sorrowful, and so the Demon King gives voice to this lament.

Youqi’s commentary explains: If one cannot transcend the Three Realms, one will naturally cycle through the Five Destinies. This is of one’s own making. What can I do for you? Thus it is said that a person’s fate is indeed not decided by someone else. The meaning of “Five Destinies” has already been explained above.

Shaowei’s commentary says: You do not wish to cycle through the Five Destinies within the Three Realms, yet you prize worldly splendor and forsake the root. What can I do for you?

The scripture says: Above the Three Realms, within the void, the Demon King’s chanting voice accords with the “Cavern Chapter” (a Daoist numinous text).

Dongzhu’s commentary explains: The Demon King praises and chants a numinous text in the void above the Three Realms, but he still remains within the Three Realms; therefore, it says that his voice accords with the “Cavern Chapter.”

Youqi’s commentary explains: The Demon King often chants this chapter in the void above the Three Realms, grieving for worldly people and sighing with deep sorrow. The sound and meaning of his chanting accord with the “Great Cavern” (a Daoist scripture). Here, “Demon King” means a king among demons; it does not mean that “the king himself is a demon.” He himself possesses the highest spiritual nature, and the words he speaks also accord with the “Great Cavern.”

The scripture says: Recite it one hundred times, and your name will be entered in the registers of the Southern Palace (a celestial office). Recite it one thousand times, and the Demon King will escort and welcome you. Recite it ten thousand times, and your Daoist practice will be perfected: you can ascend through the vast heavens, transcend the Three Realms, and take your place among the Immortal Lords (celestial officials).

Youqi says, “‘Recite it one hundred times’ refers specifically to this Chapter of the Demon Kings, not to reciting the entire scripture. Once you have recited it one hundred times, your name is entered in the register of those destined for ascension, and you may ascend to the Vermilion Palace of the Southern Heights. After one thousand recitations, the Demon Kings will protect you and accompany you, welcoming you when you arrive and seeing you off when you depart. When your cultivation is complete and you have recited it ten thousand times, you will be able to ride a dragon up to the Great Clarity, ascend to the Supreme Ultimate, roam through space, escape the calamities of the Three Realms, and attain the rank of Immortal Lord.

“Some people today have recited it ten thousand times but have not achieved these results. Perhaps they mix good deeds with bad, so their merits and faults cancel each other out. Or perhaps they recite with their mouths while their thoughts wander, and their conduct does not accord with ritual. This may instead bring about their downfall—how could they then expect to ascend to Heaven? If the heart accords with the scripture’s meaning, conduct accords with it as well, one acts wholeheartedly in goodness, and all distracting thoughts are cut off, then signs of attainment may already appear after a few thousand recitations. Why insist on waiting until ten thousand recitations before ascending through space?”

Xuanying says, “‘Immortal Lord’ is an exalted rank occupied by the High Perfected of the Most High. Those who can soar beyond the Three Realms first reach the Four Heavens of the Seed People. Above them are the Three Pure Ones (Sanqing); that is the rank of the Immortal Lord. Here, the text says that soaring beyond the Three Realms means attaining the rank of Immortal Lord, omitting the intermediate levels.

“‘When someone hears the numinous sound, the Demon Kings will honor his person.’”

Xuanying says, “‘Hearing the numinous sound’ means hearing the Lingbao chapter. The Dao Lord praises the fact that the Demon Kings of the Three Realms once composed songs of the Cavern Mystery themselves. If people can recite and uphold those songs and thereby attain reality and enter the Dao, how much more so for those who hear my Lingbao chapter? If they can recite and uphold this scripture, all the Demon Kings of the Three Realms will honor their person. Hence the phrase ‘the Demon Kings honor his person.’”

“Commanding the earth spirits…”

Shao Wei says, “This is a command issued by the Most High.” The Bowuzhi says that the earth spirits dwell beneath Mount Kunlun.

“Attendants guard and accompany them, welcoming them and seeing them off.”

Youqi says: If anyone hears the words of this wondrous scripture, the Demon King will be commanded to restrain the local earth spirits and deities: they will protect that person at home and come to escort and welcome them whenever they go out or return.

It frees people from the eight kinds of suffering associated with the three paths and five torments that follow from the Gate of the Underworld, and enables seven generations of ancestors to ascend, forever escaping the jurisdiction of the ghost officials.

Youqi says: The seven generations of ancestors ascend to immortality, escaping the punishments of the ghost realm among the eight calamities. They leave the dark regions forever and take their leave of the Northern Office, the government bureau that oversees the underworld. The three paths and five torments together are called the eight calamities, as explained in an earlier note.

After the spirits of the dead pass through Zhuling, the Palace of Zhuling in the south, and undergo their punishments, they leave the dark regions forever and take their leave of the Northern Office. The three paths and five torments together are called the eight calamities, as explained in an earlier note.

At Zhuling, the spirits of the dead undergo refinement and deliverance, gaining renewal and rebirth. This is called universal salvation, without end.

Youqi says: Once the seven generations of ancestors have ascended, they all enter the Southern Palace to undergo refinement and deliverance. When the process is complete, they can regain life. This may be called universal salvation and broad deliverance. Zhuling is the Palace of Zhuling in the south.

This secret text transmitted from Heaven is revered by all the heavens. Whoever divulges it carelessly or treats it with disrespect will fall into hell, and calamity will also befall seven generations of their ancestors.

Youqi says: If someone cherishes and reveres this scripture, the Heavenly Emperors, the assembled sages, and the honored deities will all respect them. But if someone carelessly divulges it or neglects the scripture, they will suffer punishment from the Three Officials—the Officials of Heaven, Earth, and Water—and calamity will also befall seven generations of their ancestors. As the scripture draws to a close, it issues this solemn warning once more; this is the purpose of the following two chapters.

The Dao says: These two chapters are sacred words secretly transmitted by the Heavenly Emperors of all the heavens and the most numinous Demon King.

Dongzhu says: “The Dao says” is repeated here because the scripture’s conclusion calls for a renewed warning: whoever treats it lightly or divulges it will suffer punishment from the Three Officials, and calamity will befall seven generations of their ancestors. This is the warning given in the following two chapters.

The Dao says: These two chapters are sacred words secretly transmitted by the Heavenly Emperors of all the heavens and the most numinous Demon King.

“Dao speaks” introduces the Dao Lord’s own account of the scripture. “The two chapters” refers to the Yuanshi Dongxuan Chapter and the Yuandong Yuli Chapter. They record the secret and difficult-to-understand names and sounds of the great gods of the heavens, the High God, and the demon kings, and are therefore called “the hidden teaching.” Youqi says that the words “Dao speaks” at the beginning of each later chapter likewise refer to the Dao Lord’s words. These two chapters were originally proclaimed by the Celestial Worthy of Primordial Beginning and later elaborated by the Most High. The first chapter discusses the concealed names of the thirty-two Heavenly Emperors; the second, the secret sounds of the demon kings of the Three Realms.

All of this is the speech of Great Brahma, not ordinary language used in the world.

Youqi explains that since these teachings were proclaimed by Primordial Beginning and expounded by the Most High, they belong to the secret chapters of the heavens and the hidden sounds of spirits and demons. They are naturally profound principles of Great Brahma, not ordinary worldly speech.

These words lack the pleasing sounds and rhythms of worldly language, and their chapters lack ornate, flowing literary style. They are therefore called mysterious and difficult to investigate fully.

Youqi explains that “speech” refers to words, while “curves” refers to chapters, lines, and phrases. Since the scripture is not ordinary worldly speech, it does not aim for the beauty of worldly sound and rhythm. It expresses the profound purpose of the celestial realm, so it also has none of the ornate, flowing language of worldly writing. Anyone who is not a Perfected One, learned in the mysteries and able to probe what is hidden, will find it difficult to examine closely. Shaowei further explains that “mysterious” means profound and distant, while “hidden” means concealed. Here the terms refer to the names of the heavens, the taboo names of the emperors, and the names of the demon kings in the two chapters. Their defining qualities are not pleasing sounds or elegant wording, but depth and obscurity, making them difficult to investigate clearly.

Heaven holds this scripture in the highest regard and keeps it concealed in the Upper Palace of Purple Tenuity in the Mysterious Capital.

Youqi explains that the holy ones of all the heavens venerate this scripture, so it is kept concealed above the Jade Capital in the Mysterious Capital. The three realms of Taiji, Jade Clarity, and Highest Clarity each have a Purple Tenuity Palace.

According to the Mysterious Regulations, this scripture is transmitted only once every forty thousand kalpas.

The Eastern Commentary explains that “Heaven” here refers to the heavens of the upper realm. In other words, the sages of the upper heavens treasure this scripture and keep it concealed in the Purple Tenuity Palace of the Mysterious Capital. Under the regulations of the Mysterious Code, it is transmitted only once every forty thousand kalpas.

Dong’s commentary says: “Heaven above” refers to the various heavens of the upper realm. The sages of that realm prize this scripture and keep it hidden in the Purple Tenuity Palace of the Mysterious Capital, a celestial palace. According to the arcane statutes of Heaven—the laws of the celestial realm—it is transmitted only once every forty thousand kalpas. “Arcane” here means heavenly. This passage describes the interval between transmissions in Heaven; among people, the scripture is transmitted once every forty years, which is why the practice is called an “arcane statute.”

Another account holds that after receiving the scripture through studying the Dao, one may transmit it to a single person after forty years. One may extend one’s life to four hundred years, become an earthly immortal and live for four thousand years, or become a heavenly immortal and live for forty thousand years. To transmit the supreme and perfect Dao in its entirety, however, requires passing through forty thousand kalpas.

Youqi’s commentary says: Since the scripture describes ten thousand kalpas as though they were a single night, and a thousand years as though they were this morning, a transmission once every forty thousand kalpas is not so long after all. This is the rule governing transmission by perfected beings of the celestial realm. It is called an “arcane statute”; it does not refer to the interval between transmissions by people of the Dao in the human world.

If a perfected person—someone who has achieved success in cultivating the Dao—comes bearing gold and treasure to show sincere intent, and first swears an oath before the heavens of the ten directions according to the established rites, then the scripture may be transmitted to them.

Dong’s commentary explains: The passage above describes the interval between transmissions in Heaven and the rules observed by perfected beings of the celestial realm. Here, it says that if someone is truly sincere, reveres the Great Dao in their heart, and is willing to show their earnestness with gold and treasure when seeking the scripture, they must abide by the prohibitions and covenants and swear an oath before the heavens of the ten directions before the scripture can be transmitted to them.

Youqi’s commentary explains: Both the preface and this passage mention bringing gold and treasure, but neither specifies an amount. The gold and treasure serve to show the seeker’s sincerity; the amount may be determined according to their means. What matters is swearing an oath before the heavens of the ten directions. Even if the offering of gold and treasure is small, the oath remains a grave obligation. The preface has already mentioned this, and the main text repeats the oath because people might take lightly the precepts that operate unseen; hence the repeated admonition.

The scripture says: The movements and transformations of Heaven and Earth, too, will eventually decline and come to an end.

Daoism teaches that the movements of Heaven and Earth follow set cycles and, in time, encounter decline and an end.

Dong explains: “Cycles and periods” can be understood in several ways. They may refer to life and death, the dispelling of calamity, and the accumulation of merit and receipt of benefits. Alternatively, “cycle” may mean a cosmic calamity, while “period” refers to a sequence of years. Yang Nine and Hundred Six are disasters that arise when the cosmic cycles decline. Thus, vast as Heaven and Earth may be, they too can collapse and be destroyed.

Youqi explains: when the workings of Heaven are obstructed, this is called “Heaven’s Obstruction,” corresponding to the calamity of Yang Nine; when the way of Earth is obstructed, this is called “Earth’s Negation,” corresponding to the disaster of Hundred Six. Hence the cycles of Heaven and Earth, too, have a time of decline and ending. Shaowei adds that lesser calamities are Hundred Six and Yang Nine, while greater ones are the destruction of the Three Realms—the Realm of Desire, the Realm of Form, and the Formless Realm. Xuanying explains that in “Negation and End,” “Negation” refers to the calamities of Yang Nine and Hundred Six, while “End” refers to the destruction of the Three Realms.

According to calculations based on the Yijing, “Yang Nine and Hundred Six” follows this scheme: nineteen years make one chapter, four chapters make one section, twenty sections make one cycle, and three cycles make one great cycle, totaling 4,620 years. Within a great cycle, there are altogether fifty-four years of floods and droughts. Nine is the limit of the yang numbers, so a Yang Nine calamity may take the form of a severe drought lasting nine years, or fires lasting seven, five, three, or one year. Eight is the limit of the yin numbers, so a yin calamity may take the form of floods lasting eight, six, four, or two years.

“Hundred Six” refers to the one hundred and sixtieth year after the start of a great cycle. By the calculation of yang numbers, a minor drought occurs then, hence the name “calamity of Hundred Six.” Taken together, the periods of Yang Nine and Hundred Six mean that minor Yang Nine and minor Hundred Six occur in the three-hundredth year of a great cycle. In the nine-hundredth year, major Yang Nine and major Hundred Six occur, potentially bringing nine years of severe drought and eight years of flooding.

The Book of Han gives the length of one great cycle as 4,617 years. When the numerical cycles of three great cycles run their course, the great calamity ends and Heaven and Earth are destroyed. The three cycles together amount to 13,851 years. A minor calamity occurs in the one-hundred-and-sixtieth year of a great cycle; this is the basis for the account of “Hundred Six.” The foregoing gives a general explanation of the meaning of “Negation and End.”

The sun, moon, and five planets also wax and wane.

The Dong Commentary says: When the sun reaches its highest point, it begins to move westward; after the moon becomes full, it gradually wanes. The stars may seem to stand still, but this too reflects the Way of Heaven reaching a certain stage of its movement. All these are natural patterns. The Youqi Commentary says: The sun and moon undergo concealment, eclipses, waxing, and waning. As the five planets—Metal, Wood, Water, Fire, and Earth—move, they also change position, sometimes proceeding forward and sometimes in retrograde.

Even the most perfected and numinous person, whose Virtue is supreme and whose understanding reaches the divine, encounters favorable times and hardship.

The Dong Commentary says: Even someone who has attained the highest level of sagehood may not yet have reached the state of a great sage. King Wen of Zhou was imprisoned at Youli, and Confucius suffered hardship between Chen and Cai; these are examples of encountering adversity. The Youqi Commentary says: Even sages and numinous beings experience times of prosperity and decline, ease and difficulty. How much more so ordinary people, whose trials are too numerous to count.

Those whose understanding of the Dao is shallow and whose cultivation is still immature also suffer illness and injury.

The Dong Commentary says: If even Heaven and Earth and the sages encounter adversity, then those whose cultivation is shallow cannot avoid illness and injury. The Youqi Commentary says: Those whose lives are fragile and whose study of the Dao is still new will, as a matter of course, encounter illness and calamity. If they do, they should accept them calmly and not give way to resentment.

Whenever such calamities occur, fellow practitioners should unite in mind and carry out a purification rite.

The Shaowei Commentary says: “Sharing the same Qi” means belonging to the same tradition—that is, those who have received the method of the wondrous Qi, the Daoist subtle primordial energy.

If they offer incense and pay reverence to the gods at six periods of the day, and recite the scripture ten times in all, blessings and De will soon descend, and every kind of ill omen will disappear. This immeasurably wondrous text can save countless beings everywhere.

The Youqi Commentary says: When such a calamity occurs, gather fellow students and practitioners, join together in carrying out a purification rite and offering repentance, practice the Way at six periods of the day, and recite this scripture until it has been read ten times in all. Then the reward of blessings and De will soon appear, and calamities and ill omens will fade away of their own accord. From this we can see that this numinous and wondrous scripture has vast power and can save beings throughout the world.

The Dao says: Those whose understanding of the Dao is shallow may not yet have attained the rank of the immortals. If their allotted lifespan is destined to end, their bodies will pass through Great Yin, the realm associated in Daoist thought with death and the underworld.

The Dong Commentary says: What is called death means passing through the office of Great Yin, the bureau that governs the underworld.

Dong says: “Death” here refers to the soul returning to the office of Great Yin, the realm that governs the underworld. Such people can all be delivered through chanting scriptures and practicing the Dao.

Youqi says: Those whose cultivation of the Dao is still shallow may have accumulated little merit in previous lives and have only meager blessings and virtue in this life. Their resolve to seek the Dao is therefore not firm, and they are easily drawn along by karmic obstacles. They have not yet been counted among the ranks of immortals, yet their names have already been entered in the registers of ghosts. When the unseen course of fate guides them to life’s end, their souls return to Great Yin and their bodies fall to the earth.

Shaowei says: The path of ghosts is Great Yin.

At the time of death, those among one’s fellow cultivators who have attained the Dao should burn incense for the deceased, chant the scriptures ten times, and deliver the body according to ritual procedure.

Youqi says: Fellow Daoists who cultivate together as members of the same covenant, and close friends who have made progress in cultivation, can deliver the deceased together if they observe purification fasting with single-minded devotion, chant the scriptures ten times, and perform the rite as the deceased is about to enter Great Yin. In this way, the living accumulate the merit of helping others cross over, while the deceased receive the blessing of having their souls delivered. “In accordance with the ritual” means performing the Five Refinements of the Living Corpse, a Daoist rite for refining and delivering the dead.

The deceased’s soul and spirit rise directly to the Southern Palace, one of the divine palaces in Daoist tradition.

Dong says: When someone is about to pass away, fellow cultivators should burn incense, chant the scriptures, and deliver the body at the time of death. Afterward, the soul and spirit rise to the Southern Palace and receive the blessings of nature.

In keeping with the merits of their cultivation, the deceased are allotted a number of days; in the end, they regain life. They undergo cycles of transformation without perishing, and go on to become immortals.

Dong says: When one’s merit is complete and reaches three thousand, one can ascend to heaven in daylight.

Youqi says: After the rite for delivering the dead has been performed, the soul and spirit rise to the Palace of Vermilion Mound, a Daoist place of refinement and deliverance, and undergo refinement in the Court of Flowing Fire. Depending on the depth of the deceased’s cultivation and achievements in life, and on the years and months that have passed, the soul and spirit return to their bodies and regain life when the appointed term is complete. Though outwardly they seem to have died, many years may have passed; to the deceased, it feels only as though they slept briefly, and the passage of time does not seem long. From then on, they can become immortals. This, too, is a form of corpse liberation, a Daoist path to immortality through the transformation of the body.

The Dao says: When the movement of Heaven and Earth reaches its end, one should also observe purification fasting, burn incense, and chant the scriptures.

After gaining a new life, although the body has outwardly died, many years may pass while it feels as though one has slept for only a short while; time does not seem long. One can then become an immortal. This is also one way to achieve liberation through death (shijie: a Daoist path to immortality in which the practitioner appears to die physically in order to leave the mundane world).

The scripture says: When the cycles of Heaven and Earth are nearing their end, one should also hold a purification ritual, burn incense, and recite the scripture.

The Dong commentary says: This is done to avert calamities. The Youqi commentary says: When Heaven and Earth are in a time of hardship and stagnation, and their allotted cycles are nearing their end, one should undertake purification, perform rites of bowing and repentance, and recite this scripture to suppress and dispel disaster.

When the stars move out of order, and the Sun and Moon grow dim and lose their light, one should also hold a purification ritual, burn incense, and recite the scripture.

The Dong commentary says: This is done to preserve peace and safety. The Youqi commentary says: When the Five Phases (Wood, Fire, Earth, Metal, Water) move out of order, and the Sun and Moon are eclipsed and lose their light, one should undertake purification, perform rites of bowing and repentance, and recite this scripture so that order is restored between Heaven and Earth.

When the seasons fall out of their proper course and Yin-Yang becomes unbalanced, one should also hold a purification ritual, burn incense, and recite the scripture.

The Dong commentary says: This is done to regulate Yin-Yang. The Youqi commentary says: When the cold and heat of spring, summer, autumn, and winter do not follow their seasonal course, and the rhythms of Yin-Yang and the climate become abnormal, one should undertake purification, perform rites of bowing and repentance, and recite this scripture to harmonize Yin-Yang and restore normal conditions.

When the state suffers calamity and fighting breaks out across the land, one should also hold a purification ritual, burn incense, and recite the scripture.

The Dong commentary says: This is done to safeguard the state. The Youqi commentary says: When the state encounters calamity and war breaks out everywhere, one should undertake purification, perform rites of bowing and repentance, and recite this scripture to dispel disaster.

When epidemic disease spreads and the people die or are injured, one should also hold a purification ritual, burn incense, and recite the scripture.

The Dong commentary says: This is done to eliminate the plague. The Youqi commentary says: When epidemic disease spreads and many of the people die or are injured, one should undertake purification, perform rites of bowing and repentance, and recite this scripture to remove calamity. The Xuanying commentary says: The people under the Son of Heaven are called “the myriad people,” while those under the feudal lords are called “the ten thousand people”; here, “myriad” indicates a great number. Since the scripture mentions calamity befalling the ruler of the state, it says that many people will suffer harm.

When a teacher or friend dies, one should also hold a purification ritual, burn incense, and recite the scripture.

When masters, fellow disciples, and friends die, the people under the Son of Heaven are called “the myriad people” (zhaomin), while those under a feudal lord are called “the ten thousand people” (wanmin). “One billion make a zhao”: here the term conveys a great multitude. If a ruler suffers calamity, the people of his state will also be harmed.

When a teacher, fellow Daoist, or friend dies, one should also establish a purification altar, burn incense, and recite the scriptures.

The Dongzhu says: When a master, fellow disciple, or friend dies, burn incense and recite the scriptures ten times to deliver the soul of the deceased. The Youqi Commentary says: When a teacher or fellow Daoist is near death, one may establish a purification altar according to the rites described earlier, transforming the remains so that the deceased may become an immortal.

The merit of purification rites and scripture recitation is great: above, they can dispel celestial calamities and protect the emperor; below, they can drive away misfortune and deliver the multitude of people.

The Youqi Commentary says: Practicing purification rites, observing precepts, burning incense, and reciting the scriptures bring profound merit and great blessings. Above, they can dispel celestial calamities and protect the fortunes of the emperor’s realm; below, they can eliminate disasters and broadly aid the people. The Shaowei Commentary says: The ancients believed that each year in the twelfth lunar month, the stellar qi known as “Great Mound of Accumulated Corpses” descends beneath the earth to burial mounds, where it mingles with the qi of decaying corpses. Demons and spirits move about by taking advantage of this, bringing on illnesses marked by alternating chills and fever, known as “epidemic poison.” Reciting the scriptures can purge epidemic poison and protect those afflicted by it.

Both the living and the dead benefit from this. Its blessings and merit are immeasurable, hence the phrase “limitless deliverance of gods and humans.”

The Youqi Commentary says: “The living benefit” refers to those who cultivate the Dao in this life, attain the Dao, and ascend to Heaven in broad daylight. “The dead benefit” means that their souls are delivered to Zhuling, the place in Daoist lore where the dead are refined and delivered; through this refinement, they become immortals. Gods and humans ascend to the realm of the Three Pure Ones (Sanqing), where they enjoy stillness and peace; people in the world can also swiftly escape the Eight Difficulties, the eight obstacles encountered in cultivating the Dao. The work of rescuing living beings is vast, and the virtue of universal deliverance is especially profound. The Shaowei Commentary says: The purification rites mentioned in the scripture refer to Daoist rites such as the Yellow Register Retreat. They use Five-Pattern talismans and registers to suppress and protect, and to confess transgressions; they are not ordinary vegetarian meals. The rites include three offerings of petitions—in the morning, at midday, and in the evening—through which one seeks communion with Heaven and Earth and prays for blessings and the dispelling of calamities.

The Four Commentaries on the Wondrous Scripture of the Upper Chapter on Primordial Beginning’s Limitless Deliverance, Volume Three

The Dao says: Anyone who possesses this scripture and can perform these meritorious deeds for Heaven and Earth, the emperor, and the people should, when disaster strikes, set their heart on holding a purification fast, burn incense, and recite the scripture ten times. The various heavens will record their good name, and the gods of every kind will protect them.

Youqi says: “Record the name” means to write down a person’s good name. If someone can receive and uphold this scripture, resolve to carry out each of the practices described above, and put them into action through purification and cultivation, they can dispel disasters for Heaven and Earth above, increase the emperor’s blessings in the middle realm, and save the people below from suffering. The various heavens will enter their name in the Yellow Registers and White Tablets, records of merit. Wherever they walk, stand, sit, or lie down, the myriad spirits will protect them.

The passages above explain, in turn, how those who cultivate the Dao and attain it can become ministers to the sagely ruler in the Golden Palace, the dwelling of the immortals.

Dong says: “The passages above explain, in turn” is like a document that says “the items above” before setting them out one by one.

Youqi says: If someone understands the profound principles and realizes the true Dao, and cultivates in accordance with the rules set out in the scripture, they will surely be able to assist the sagely ruler and take their place in the Golden Palace. The Golden Palace is where the sagely ruler resides.

Shaowei says: The sagely ruler here refers to the True Lord Li, the Later Sage of Great Peace in the Golden Palace. His personal name is Hong. Tradition says that he will descend into the human world in a future age of calamity and become its ruler; hence he is called the “Later Sage Lord” in advance. Yin’s Record of the Mysterious Center says that the Most High Lord Lao constantly dwells in the Purple Tenuity Palace, and is also called the Great Emperor of Heaven, the Celestial Worthy Taiyi, and the Sagely Lord of the Golden Palace. All things in Heaven and Earth come into being through his creative power. Those who sincerely observe purification and recite this wondrous scripture may hope to ascend to the Purple Tenuity Palace and become his ministers and assistants. The Jade Register says: If one does not visualize the twenty-four spirits within the body and does not know the names of the thirty-eight Radiant Spirits, one cannot become a minister of the Sagely Lord of the Golden Palace.

The various heavens record people’s merits and faults, omitting nothing, however small.

Youqi says: The governing deities of the various heavens watch over the human world, assess and record each person’s good and evil deeds, and examine the merits and faults of those who cultivate the Dao. Their records are exceedingly detailed; nothing, however slight, escapes them.

The demon kings of the celestial realm will also bear witness for you and recommend you. Only when a Dao cultivator has attained the Dao can they fully understand the scripture’s most profound words.

Dong says: The supremely numinous demon kings of the Five Heavens and Three Realms will protect you and recommend your merits. Only those with extraordinary bone structure, whose destiny is to attain the Dao and become perfected, can fully comprehend the scripture and deeply experience its true meaning. Shaowei says: As long as ordinary people diligently cultivate through purification and abstinence, they will naturally understand the scripture’s highest teachings when the day comes that they attain the Dao. These words are meant to address the concern that ordinary people may fail to grasp the deeper meaning, grow lax halfway through their cultivation, and lose their resolve. They are therefore offered as a deliberate reminder.

“Composed by the Dao Lord of the Great Brahma’s Hidden Utterances and Measureless Sounds in the Heavens” is the title and attribution of the text. Dong says: “Hidden” has four meanings: concealing names, concealing taboo characters, concealing matters, and using secret words. Youqi says that this is the title of the chapter. “Brahma” refers to the Dao; this scripture contains the secret, unfathomable words of the Great Dao in the Thirty-Two Heavens. Shaowei says: “Great Brahma” refers to the primordial Great Brahma Qi, which disperses and gathers to form sounds. “Brahma” also means “pervading,” signifying that it is everywhere. “Hidden utterances” are secret words of the celestial realm, difficult for ordinary people to understand. “Measureless sounds” means that beings of different kinds and in different regions can all hear its wondrous meaning, which is inexhaustible. The text has 256 characters in all, arranged across the Thirty-Two Heavens, eight characters for each heaven. They are also inscribed on the towers and palaces of the Mysterious Capital and throughout the celestial realms. If Dao cultivators recite and practice these characters, they can ride Qi and return to the realm corresponding to their own cultivation. Xuanying says that when practitioners’ cultivation and merit are complete, they can ride Qi and return to the corresponding realm. The specific method is given in the Jade Instructions on Inner Sounds.

The “Middle Section of the Numinal Writ of the Primordial Beginning” contains 256 characters. Each character is one zhang wide, and rays of light extend outward from its eight corners. The text serves two purposes. First, eight characters are placed in each of the thirty-two heavens—the Daoist celestial realms—to dispel calamities and aid all living beings. Second, the characters are inscribed on the gates, towers, and halls of Xuandu, the immortal realm of Daoist tradition, and of the celestial palaces. A practitioner who studies and wields these characters can ascend to the corresponding heaven and summon immortals from the ten directions.

The Dao Lord himself explained this beneath the section title. “Numinal Writ of the Primordial Beginning” refers to the sounds of the eight assemblies of numinal writings of the Celestial Worthy of Primordial Beginning—the heavenly script and sounds described in Daoism. Since this material concerns the workings and principles of the thirty-two heavens, it is recorded here.

Shaowei says: The annotations made today are based throughout on the Inner Sounds and Explanations of the Heavenly Perfected Sovereign. At times, they omit redundancies and draw out the key points; at others, they add words to make the meaning clearer. To help readers understand the scripture quickly, some annotations rearrange its passages and do not follow the original order exactly.

“Danlou acang, wuhe guanyin.”

Shaowei says: “Tanlou Ahui, Wuhe Guanyin”—these eight characters are a hidden phrase from Huangcengtian, one of the thirty-two heavens in Daoist cosmology. “Tan” describes openness and breadth; “lou” is the name of a long tower beneath Jade Capital Mountain. The tower above connects with the Palace of Mysterious Metropolis. It is also called “Loudou,” a name describing the mountain and tower rising together, spacious and lofty.

“Ah” is the name of a deity in the Mysterious Metropolis called Ana. He governs Loudou and presides over the Great Brahma Qi, the primal energy of the universe. When the Qi has circulated and converged through a set cycle, Ana beats Loudou’s drum, summoning all the perfected beings—immortals who have attained the Dao—to pay court to the Celestial Worthy of Primordial Beginning. The Qi completes three circuits each day, and the drum sounds once; this is its fixed rhythm.

“Cang” is the name of the Emperor Lord’s pleasure terrace. Because it is lush with greenery and beautiful flowers and trees, it is called “Hui.” “Wu” refers to the Great Void: within the Great Void, true sages arise naturally. The Jade Book of the Great Empyrean says, “Within the formless, the Real is born; the Real comes into being from the Void.”

“He” is the gateway through which the sun and moon emerge, enter, and meet; it means that the celestial sun and moon converge at the He Gate. “Guan” means to contemplate and perceive, and is also the sacred name of an Emperor Lord in Heaven. This lord governs the registers of the long night. “Yin” refers to the sound of these eight characters. When they are recited, perfected beings ride golden wheels to open a path through the netherworld, while jade maidens raise ornate banners and lift the veils of darkness. The Emperor Lord Guanjue, who governs the registers of the long night, frees those in the nether regions of the four directions from the Ninefold Darkness, the deepest realm of the netherworld. The ancestors of seven generations are brought back into the light, and even withered, decayed remains can be revived.

Xuanying says: The Celestial Perfected Sovereign said that these eight characters are all writings of Flying Mystery, arising naturally. Each character is one zhang square, brightly patterned and shining in all directions. The Celestial Worthy of Primordial Beginning issued a command for me to compose these characters and explain their sounds. Together, they form the “Sound of Measureless Vastness,” the Great Brahma hidden phrase of Huangcengtian. He entrusted it to the Dao Lord, who was to transmit it to those in Huangcengtian already listed in the registers of immortality and destined to attain the Dao. This chapter brings together the Flying Mystery Qi of the five directions in Huangcengtian and harmonizes the natural sounds of the eight characters; it is called the Cavernous Measureless Chapter. The chapters for the heavens that follow are governed by the same principle.

“Xuyan Mingshou, Falan Putan” is the next phrase in the scripture.

Shaowei says that these eight characters are celestial hidden words from Yuwan Heaven. “Xuyan” is the name of the heavenly gate in the northwest of Wangwan. When the cycles of a great calamity turn, the Xuyan gate opens, and the supreme sage Yuzhen then turns back the light. “The Leader” is the chief guide of the Celestial Worthy of Primordial Beginning. When the Celestial Worthy of Primordial Beginning opens a new cycle of transformation, the chief guide leads the way, suddenly illuminating the many Qi that move through Brahma Heaven.

“Fa” refers to the Dharma Wheel, the place where guilt and merit are judged. “Lan” means awakening; it is the personal name of an imperial lord in heaven, who oversees the deliverance and rebirth of departed souls. “Pu” refers to Bodhi, who is entrusted by the chief guide of the Celestial Worthy of Primordial Beginning with the nine-colored command pennant. “Tan” refers to Tanyi, who holds the banner of the Ten Severances and belongs to the Perfected One of the Upper Origin. The pennant and banner are both flags used in rituals to command and guide.

If people regularly recite the “Dongzhang” (chapters of the Dongzhen Scripture), the Dharma Wheel will convey the registers of their merits and transgressions to the deity of destiny. The Awakened Imperial Lord Lan delivers souls and enables them to be reborn; Bodhi turns the nine-colored command pennant, setting the cycles in motion; and Tanyi waves the banner of the Ten Severances, allowing life to continue. In this way, heaven and earth are kept from collapsing, and all things endure.

“Jiana Ayi, Huhe Liuyin” are celestial hidden words in the scripture.

Shaowei said: “Jiana, Ayi, Mifu, Hu, He, Liuyin”—these eight words are the inner sounds of Hetong Heaven, the hidden sounds used in the celestial realm.

“Jiana” is the title of the Master of the Register, who presides over Heaven. He oversees the registers of the living and dead among all beings, commands the immortals, and dwells in the Golden Flower Palace. The palace is joined to Dragon Mountain, rises splendidly above Jade Clarity, and is filled with numinous Qi within the Cavern of Emptiness.

“Ayi” is the name of a tree in the Seven-Treasure Grove; “Mifu” is a title of the Master of the Register. The Seven-Treasure Grove spreads its shade in every direction. It is a garden where the highest sages wander and admire the scenery, and a pleasure grove where perfected people who have attained the Dao roam.

“Hu” means awakening; it is also the name of a flying celestial spirit who oversees the rise, decline, and convergence of the cycles of tribulation. “He” means “Hemo”; in the celestial realm, this is a name for the Celestial Worthy of Primordial Beginning. “Liuyin” means to spread abroad and sing. When a cycle of tribulation ends, Hemo opens the teachings and saves all beings throughout Heaven and the human world. The celestial beings rejoice, and the myriad Dao circulate. At that time, the celestial force that saves the world grows increasingly urgent, while virtue among humanity steadily declines. The next tribulation draws near, and the true scriptures will disappear from sight. The Celestial Worthy knows this already, so he composes and sings these verses in advance. If people can recite the Cavern Verses regularly, the Master of the Register will erase their record of offenses during the long night and enter their names among the living in the Southern Palace.

“Huadu quli, xianpu yuzhen.”

Shaowei said: “These eight words are the inner sounds of Pingyu Heaven.

“Huadu” is another name for the Green Radiance Gate of the Taiji Palace in Heaven. “Qu” refers to the Brahma celestial spirits flying above the Taiji Palace. Riding the breath of the refreshing spirit wind, they sing the melodies of the Cavern Verses. “Li” means ‘Taiyu Zhen.’”

Shaowei said, “These eight characters are celestial hidden words of Pingyu Heaven. Huadu is another name for the Qinghua Gate of the Taiji Palace in the heavens. Qu means that celestial beings of the Brahma Heaven fly above the Taiji Palace, riding the fresh, nimble currents of wind as they sing the Dongzhang. Li is the name of the Jade Maiden of Great Harmony. Xian means auspicious clouds, the multicolored clouds of good omen. Pu refers to Pulou, the name of a celestial tower. The Jade Maiden of Great Harmony sings the song of the celestial beings before the Gate of Huadu, and the auspicious clouds spread out in response, drifting above Pulou. Yu is the hidden name of the Sovereign Lord of the heavens. Zhen means to arrive. The Sovereign Lord Yu often rides the Wheel of the Eight Radiances, traveling beyond the eight directions. He visits the abodes of ghosts and spirits, waves the Banner of Ten Severances—a banner with the power to summon spirits, command demons, and deliver celestial beings—and calls forth heavenly demons to raise up and deliver the celestial beings. If people can recite the Dongzhang regularly, the Flying Immortals will sing in response from afar, and the divine officials of the Three Realms will all come to welcome them. Their ancestors of seven generations will be freed from the dark, endless night and ascend to the Southern Palace.”

“Da Luo Great Brahma, auspicious clouds spread like smoke.”

Shaowei said, “These eight characters are celestial hidden words of Wenju Heaven. Da is the name of the Jade Gate in the heavens, and also a convenient passage leading to the Three Realms. Luo means that the palace gate is lofty and spacious. Da means Great Pardon. Whenever the Celestial Worthy establishes a new cycle of time, he proclaims a general pardon called the Great Pardon. The three evil paths are emptied, the Ninefold Darkness no longer confines guilty souls, and all beings are given a fresh beginning. Fan means the vital energy of Brahma conduct, which can bring the Kalpa of Longhan to an end and usher in the era of Chiming. ‘Spread smoke’ means that perfected beings scatter fragrant smoke at the Jade Gate. Auspicious clouds are clouds of good omen in all five colors. The passage depicts fragrance wafting upward and brushing past the Highest Zhen, while auspicious clouds link to the Purple Halls and the Flying Immortals dance upon Dharma Wheels in the sky.”

“Flying and scattering over the Jade Capital, bright demons come to the gate.”

Shaowei says, “The Perfected scatter incense throughout the Jade Gate, the palace in heaven. Auspicious clouds are clouds in which all five colors appear. The phrase ‘raising incense smoke to brush the Supreme Perfected,’ the revered gods of heaven, and ‘auspicious clouds joining the Purple Hall,’ a palace in heaven, describe the scene of flying celestial beings circling and dancing in the sky.”

The eight characters “Fly, scatter, Jade City, illuminate, demons, above, gate” belong to the inner sounds of the Moyi Heaven, secret meanings transmitted from heaven. Shaowei explains: “‘Fly’ is the name of the flying celestial beings. As the cycles of heaven and earth turn and enter the YanKang, a dark period of cosmic tribulation, the Qi of chaos opens anew. The flying celestial beings then bring forth light and radiance, giving primordial Qi to all the heavens. ‘Scatter’ refers to the sudden return of a cycle of the Longhan, an ancient era of cosmic tribulation. ‘Jade’ is an honorific title of the Jade Perfected Lord, the god who oversees deliverance from the underworld; ‘City’ refers to Fengdu, the netherworld in the Ninefold Darkness.

“When a person has accumulated good deeds, the Jade Perfected Lord opens the gates of the Long Night, and Fengdu opens a path of deliverance for the souls of the dead trapped by the Eight Calamities. Thus, seven generations of ancestors may return to life, and spirits in the underworld may regain the light. ‘Illuminate’ explains the meaning of these eight characters; ‘demons’ refers to the Demon Kings, ‘above’ to the Supreme Emperor, and ‘gate’ to those within the Supreme Emperor’s gate. If a person understands the meaning of these eight characters, the Demon Kings will submit in reverence, and the Supreme Emperor will nurture and protect that person’s spirit within the Gate of the God of First Life, who governs life at its beginning. At the gate are Lord Han, Director of Destinies, and the Director of Records. In the Southern Palace, the heavenly office that governs lifespans and deeds, they record merits and faults and determine the length of one’s life. Their grace extends to the Nine Clans, benefiting both the living and the dead.

“The phrase ‘the foremost of those who act without limit submits’ continues the preceding passage: the foremost of those who act without limit submits; the Supreme Emperor nurtures and protects that person’s spirit within the Gate of the God of First Life. At the gate are Lord Han, Director of Destinies, and the Director of Records. In the Southern Palace, they record merits and faults and determine the length of one’s life, extending their grace to the Nine Clans so that both the living and the dead receive its benefits.

“‘The foremost of those who act without limit; turning back, the traces flow into the mysterious.’”

Shao Wei says that these eight characters (“Wuhang shangshou, huizhi liuxuan”) are celestial hidden words from Yueheng Heaven. “Wu” refers to the highest Dao: the Qi of the Primordial Beginning opens and reveals the supreme Dao. “Xing” refers to the Primordial Beginning’s celestial ordinances, which uphold the eight directions and allow the Brahma Qi to spread through the four quarters and circulate without cease. “Shangshou” refers to the divine officials of the Big Dipper who oversee offenses. They turn the Celestial Gate, calculate and gather the courses of fate; when those cycles reach their end, a great calamity arrives. “Hui” means to turn, and “zhi” means to tread. When the calamity cycle begins, the Celestial Worthy of the Primordial Beginning strides through the void, turning in motion and spreading his teachings throughout the ten directions. “Liu” refers to the light of Liuchen, and also to its illuminating the halls of the long night.

“Xuan” means emptiness. Yueheng Heaven contains the scene of the Mysterious Capital, where there is a mountain with a peak of emptiness. It is where all the sages wander and dwell, and where the souls of the dead return. Those who have not yet perfected their cultivation, but whose bodies are destined to perish, have their souls ascend to the Empty Peak. There they receive refinement and deliverance, then ascend to the Southern Palace.

“Adalongluo, sixiang xuyuan” are celestial hidden words.

Shao Wei says: “Shao Wei” is the commentator’s title. These eight characters are the inner sounds of Mengyi Heaven, one of the heavenly realms—that is, the mysterious script and sounds of the celestial world.

“E” refers to nine winding mountain ridges in the celestial realm, joined to one another. “Tuo” refers to the towers and pavilions on the mountains, which rise up to reach the Qi of Jade Clarity, the Qi of a high celestial realm in Daoist belief, and overlook the Three Realms. The Divine Lord often rides three-colored clouds and a Nine-Dragon carriage, touring the A Hill Ridge and looking down to examine the transgressions of living beings.

“Long” refers to Dragon Mountain, which lies nine hundred million myriad li from Mount Atuo. “Luo” is a name for the sun and moon. The Jade Latitude says that perfected beings of the Nine Heavens of Highest Clarity call the sun “Radiant Purifier.” “Luo” also describes the crisscrossing mountain ridges, with the sun and moon illuminating their peaks.

“Si” refers to the palaces at the Four Extremities: the palace offices of Donghua, the Southern Pole, the Western Numinous realm, and the Northern Perfected. The Perfected Beings of the Four Extremities govern the registers of life and death. “Xiang” refers to the elephant-wheel carriage. Perfected beings often ride in these carriages as they tour the Three Realms, checking people’s records of life, death, and transgressions, and guiding those who study the Dao.

“Xu” means to nurture. It is a name of the Celestial Emperor and also refers to the Lord of Life’s Deliverance in the Southern Palace, who governs the refining and deliverance of decayed souls—that is, the refinement and salvation of the dead. “Yuan” refers to a youth, specifically the sun’s youthful attendant, who governs the infusion of fluids into celestial beings. When someone recites a Cavern Scripture, their jade name is entered into the Celestial Emperor’s register, and the Southern Palace transforms their fate in life and death. The Four Extremities bestow on them a natural feathered carriage, and their ancestors of seven generations may also roam happily in the Hall of Blessings.

The above concerns the natural jade characters of the Azure Heaven of the Eastern Nine Qi, the eastern blue celestial realm.

Xuan Ying says: “Heaven has eight characters, which combine to form sixty-four sounds, also called the sixty-four sections.” According to the Jade Characters of the Inner Sounds, these are the jade characters of the inner sounds. The secret incantations of the Eight Eastern Heavens are called “The Eight Books of Numinous Sounds, Sixty-four Sections.” Those who practice should wear the celestial characters corresponding to the heaven they cultivate. For example, one who cultivates Huangceng Heaven should wear its eight characters.

The first section of the Instructions on the Jade Characters of the Inner Sounds says: The first, second, and third characters of Huangceng Heaven are written facing upward on the Long Tower of the Dark Capital. They are used to calibrate the measures of the celestial realm and summon the perfected beings and celestial spirits of the ten directions. The fourth and fifth characters are written on the southern gallery of the pavilion where the Divine Lord tours. They govern the realm of emptiness and nothingness and can bring forth the naturally arisen divine perfected beings. The sixth, seventh, and eighth characters are written at the gates of the sun and moon. They govern the passage of light through darkness and open the dwelling of the long night. Each character is one zhang square, with eight corners, and shines brightly throughout Huangceng Heaven.

The Celestial Perfected Sovereign says that those who practice the path of flying immortals should write the characters of Huangceng Heaven in cinnabar on the ten fasting days of each month, the days designated for fasting and abstinence in Daoism. On the first, second, and third days, they write the first three characters, face north, wear them, and recite the incantation according to the instructions. If they practice this for one hundred days, the myriad spirits will come to pay homage. On the fifteenth and thirtieth days of each month, they write the fourth and fifth characters, face east, wear them, and recite the incantation according to the instructions. After twenty-four years of practice, the divine perfected beings will unite with them, and in life and death they will ascend to the pavilion where the Divine Lord tours. On the first-quarter, last-quarter, and full-moon days of each month, they write the sixth, seventh, and eighth characters and wear them while facing the moon. After eight years of practice, light will shine from within their bodies, their faces will turn golden, and in life and death they will ascend to the Hall of the Sun and Moon, undergo refinement, and become immortals.

Wearing these characters frees one from entanglement in the adverse records of transgressions kept by the Three Officials, the deities who govern Heaven, Earth, and Water. One’s name is entered in Huangceng Heaven, and one’s life and death follow the arrangements of Heaven’s cycles; even after countless kalpas, they will not come to an end. This method is precious and wondrous, and its efficacy is equal to that of flying through the heavens.

The example above uses Huangceng Heaven alone to illustrate the principle. The methods of wearing and practice for all the heavens that follow are carried out according to the Instructions on the Jade Formulae of the Inner Sounds.

“Northern Smoldering Cavern” describes a southern Court of Flowing Fire, seventy thousand li across, with flames surging in every direction. The Qi of Flowing Fire within the Palace of Cavernous Yang is blazing hot and in constant motion. “Jade Eyes” refers to the ointment of Flowing Fire. After cultivating the body, practitioners develop a jade-like radiance, bright as eyes; hence the name “Jade Eyes.” The Perfected of the Southern Pole govern practitioners in the palace who have just attained the Dao. They must all go to the Court of Flowing Fire, where the Perfected of the Southern Pole cleanse and refine them with fire ointment, washing away their worldly impurities so they may then join the company of the Perfected. “Shenshen” describes a great multitude.

“Brahma Form Descends from Emptiness; the Ninefold Spirit Determines What Came Before” means that the Celestial Worthy of Primordial Beginning was called “Brahma Form” in the Dragon-Han era, “Nameless Lord” in the Red Brightness era, and “Elder of Primordial Beginning” when the Sovereign Above set the cosmic cycle in motion. “Brahma Form” refers to the Celestial Worthy of Primordial Beginning, who came into being through Brahma Qi and appeared in accordance with the cycles of the kalpas, taking divine form without being born from a womb. “Descends from Emptiness” means that he descended from the void. “Ninefold Spirit” refers to the Perfected of Nine Radiances, who dwells in the Southern Upper Palace and governs the past-life ties and grievances of the dead souls beneath the Ninefold Abyss. “Determines What Came Before” means that the Perfected of Nine Radiances administers the registers of fate and calculates the merits of the dead souls in their former lives. In the heavens there is a Terrace of Scattered Flowers, where the Perfected of the Four Dippers dwell. For those who have accumulated meritorious deeds, the Perfected of the Four Dippers write and bestow a Talisman for Prolonging Life, enabling them to be delivered beyond the Ninefold Abyss.

“Marshes encircle the Bodhi Terrace; green gauze enfolds the great thousand worlds.”

Shao Wei explains: These eight characters are the inner sounds—the secret meanings transmitted in the heavens—of Zongpiao Heaven. “Duo” is the name of a mountain in the heavens. Many dragons’ caves lie on the mountain, and within one of them is a yellow chamber called the “Yellow Chamber,” also known as the “Hall of Jade Beauty.” “Luo” is the inner name of the Dao Lord of True Dawn. He dwells in the Yellow Chamber and endures without end through the great calamities of Chaos. After passing through the Longhan Calamity, an ancient legendary cycle of tribulation, he shines forth all the more; thus even the deepest hidden places are filled with joy. “Pu” is the secret title of the Flying Immortals, whose numberless perfected beings are known by this title. “Tai” refers to the Jade Terrace, located south of Marsh Mountain. “Green Gauze” is the Lady of the Moon, whose courtesy name is Luo Ying. Her face is like jade, and she wears a green cloak and azure robes, so she is called Green Gauze. She dwells in the palaces of the sun and moon. Above the Great Luo Heaven, she rides the breath of Brahma and sets in motion the gate of transformation, in accord with the patterns of Heaven and Earth, until the great calamity comes to an end. After receiving the joining of the sun and moon, she meets at the Jade Terrace.

“Great Thousand” refers to the levels of worlds. Master Lu says: A thousand worlds form one group, making a Small Thousand World; a thousand Small Thousand Worlds make a Middle Thousand World; and a thousand Middle Thousand Worlds make a Great Thousand World. The Great Thousand is the largest level among these thousandfold tiers, hence its name. Anyone who can recite the Cavern Scripture can ride a feathered wheel chariot, ascend to the Yellow Chamber, roam the Jade Terrace, and behold the Great Thousand World.

Vast and dim, the nine fiends; melodious songs, winding and turning.

Shao Wei explains: These eight characters are the inner sounds of Huangjia Heaven. “Vast and dim” describes something remote and indistinct. In ancient times, the Celestial Worthy of Primordial Beginning sank into the Yan­kang era; the jade characters of the heavenly scriptures were obscured and could not be seen, appearing remote and indistinct. “Vast” means that after the Longhan Calamity began, the characters of the heavenly scriptures appeared once more, boundless and expansive. When this Dao cycle arrives, both men and women can live for thirty-six thousand years. When the cycle reaches its end, another calamity follows. Each of the nine kinds of primordial Qi gives rise to a beast that harms wicked people. Once the calamity begins, these nine beasts are called the “Nine Fiendish Ghosts.” The Supreme True One of the Northern Emperor governs the registers of life and death, the records of people’s allotted lifespans, and therefore established the nine…