《元始无量度人上品妙经四注》Vol. 4

At the opening of a cosmic cycle, the Nine Chou—divine spirits who assist the Three Officials and punish evildoers—appeared in the names of nine ghosts with animal forms. The Supreme Perfected Lord of the Northern Emperor oversees the registers of life and death, and therefore established the Nine Chou to assist the Three Officials, the deities in charge of Heaven, Earth, and Water. Their number extends to 810,000. As the Qi of Heaven shifts in its cycles, they are tasked with providing assistance and are known as the “Messengers of the Nine Capitals.”

“Shao” is the secret inner name of the Divine King of the Empyrean Heaven of Huangjia. The Divine King of the Empyrean is a demon king deity who oversees trials, testing the resolve of those who cultivate the Dao in various ways. The demon king often takes the form of a ballad to unsettle people’s minds. If a person’s resolve remains firm, the Divine King recommends them, and they ascend directly to the Empyrean Heaven of Huangjia. If their resolve wavers, they undergo the corresponding trials.

“Yuantan” is the secret taboo name of the two lords of the Southern and Northern Dippers. When a person has accumulated good deeds, the Southern Dipper records their merit, helps them pass through the calamities of the Three Realms and escape the sufferings of the Ninefold Abyss, and tells the demon king not to harm them. When a person does evil, the Three Palaces record their transgressions under the name of the Northern Dipper. The Northern Dipper then informs the demon king, who destroys the person’s sinful soul and sends it below the Ninefold Abyss, where it must endure labor through the long night, with no end even after countless kalpas.

On Mount Jinhua in the Empyrean Heaven of Huangjia stands a palace of the Five Emperors, from which clouds of five colors often rise. The sun and moon stand on either side, while flying immortals guard the splendid carriage. All who have succeeded in Daoist cultivation and attained the Dao travel to Mount Jinhua to receive the Talisman of Taiyi, bestowed by Taiyi. With it, they can subdue the Divine King of the Empyrean and dispel the trials of the great demon. They can then ride the Chariot of Radiant Light, roaming and feasting freely in the eight directions.

According to the Scripture of the Correct Methods of the Three Heavens, the Nine Qi are divided into three groups. The three Qi born from Primordial Qi are Red Dong, White Zhang, and Clear Hao. The three born from Original Qi are Green Bing, Yellow Jing, and Azure Hun. The three born from White Dun Xuan Qi are Purple Rong, Jade Flame, and Black Yan. Together, they are called the Nine Qi.

The Nine Capitals lie above the clouds; those who ascend and attain the Dao can rise up and depart of their own accord.

“Cloud above the Nine Capitals, flying life rises of itself” is the inner utterance of Hall of Radiance Heaven—the hidden divine names and words used in the Daoist celestial realm. “Cloud above” is the secret name of the Flying-Heaven Divine King. It initiates the Dragon-Han cataclysm, the primordial cosmic cycle described in Daoism; ushers in the era of Red Radiance; sets forth the book of nature; and establishes the foundation of Heaven and Earth.

The “Nine Capitals” are nine tiers of high platforms formed after three kinds of images separated. They stand atop Jade Capital Mountain and appear within the emptiness of the cosmos. Flying-Heaven divine beings often scatter the fragrance of a hundred harmonies and spread flowers of five-colored clouds to behold the rites of the Flying-Heaven Perfected Ones. On the platforms stands the Great Perfect Jade Lord, who waves the Ten-Extremities banners three times each day. With each circuit of the banners, the emperors of the various heavens pay homage three times to the Mysterious Platform. After circling it three times, they chant the Cavern Chapters, sacred Daoist scriptures.

“Flying life” is the name of the god of renewal in the Southern Heights. If a practitioner can chant the Cavern Chapters so that their sound reaches the Upper Palace, all the heavens will join in celebration. Flying Life will then open the path to immortality for the practitioner, send down the Qi of long life, and refine the five souls. Once the five souls have been refined, the Eight Radiances—the eight numinous manifestations associated with the body and cultivation—will appear.

“Of itself” means “following”; “Qian” refers to the Qian grove. The divine beings will together lift the practitioner up to the nine-tiered Mysterious Platform, where they will travel beneath the Qian grove. Wearing the Heavenly Book and chanting the Cavern Chapters, the practitioner will, after twenty-four years, be able to attend court at the Palace of the Mysterious Capital.

“That nurtures, rich and fragrant; the wheel of the Mo Luo Dharma” is the inner utterance of Hall of Radiance Heaven.

Shaowei says: The eight characters “Duan Jing” are the inner sounds of Duanjing Heaven, one of the Daoist heavens: their secret sounds and meanings, transmitted within the celestial realm. “Na” is the inner name of the Heavenly King’s attendant, who governs the breath of the four seasons in Heaven. It moves through emptiness, directs the order of Brahma’s practices, and regulates the divisions of Duanjing Heaven. “Yu” is the name of the Heavenly Gate’s Empty Wheel. “Yufu” is the name of the numinous youth within the Dipper. It continually turns the Wheel of Nurture in Great Nonbeing, revolving ten times to summon the True Heaven. With each turn of the Heavenly Gate, the great sages of the ten directions ascend to pay court to the Jade Emperor, and all the gods arrive together, while Yufu chants the ritual greeting. “Molu” is the secret taboo name of the great demon in Heaven. When Yufu chants the greeting, the demon king is brought under control and draws in his form. If practitioners understand the meaning of the breath of the four seasons and the Heavenly Gate’s ten revolutions, they can enter the gate of the Dharma Wheel, ride the chariot of the Eight Radiances, ascend to the Heaven of Jade Clarity, and pay court at the Purple Tenuity Terrace.

Shaowei says that the eight characters “Hong Chi Wu Jing, Lan Zi Yun Rong” are the inner sounds of Gongqing Heaven, one of the Daoist heavens. “Hong” is the inner name of the god who oversees all affairs in Heaven; “Chi Wu Jing, Lan Zi Yun Rong” is the written form of this passage’s inner sounds.

The eight characters “Hongchi Huawu Jing, Lanzi Yunrong” are phonetic names used within the celestial realm. Hong is the inner name of the divine inspector of the central heavens; Chi is the name of Longyuan. The many dragons dwell in Longyuan, where they often harness golden vessels to draw the essence of Dongjing’s splendor and use it to nourish celestial beings. Here, “splendor” refers to the yellow essence and Qi within the sun. It flows into the waters of Dongjing, ensuring that the source that nurtures life never runs dry.

Wujing is the taboo name of the Flying Celestial Divine King. He roams above the Great Luo Heaven, sending forth light without color. He governs the registers of life and death and saves those who study the Dao. Lanzi is the name of the gate to the Three Realms. If a person knows this Divine King’s name, he can open the mansion of eternal night, rescue the souls in the Nine Depths, and lead them through the gate to the Three Realms.

Yunrong is the name of the Mysterious Harmony Jade Maiden. For those who pass through the gate to the Three Realms, Yunrong guides their bodies with the Qi of Vermilion Spirit and nourishes their Shen with the fluid of Great Harmony, enabling them to ascend to the hall of blessed virtue and endure through the cycles of tribulation without end.

The eight characters “Fulang Kuoyi, Shenying Zigong” are phonetic names used within the Extreme Jade Heaven. Fulang is another name for the Mysterious Terrace of the Jade Capital in the central heavens. The Perfected of Western Spirit often recites the “Cavernous Chapter” while roaming the Mysterious Terrace of the Jade Capital. Kuoyi is the inner name of the divine lord of the central heavens. Born at the same time as the Primordial Beginning, he is the law and pattern of Mysterious Qi, and instructs those who cultivate immortality. If a person understands the sounds and meanings of these eight characters, the divine lord will open for them the gate of Deep Darkness, allowing them to enter the gate of renewed life and ascend the terrace of the Jade Capital.

Shenying is a numinous youth in the Purple Tenuity Palace, who oversees the bodies of those who have passed beyond death. If one can hear Shenying chant the “Chapter of the Boundless,” one may restore one’s body in the chamber of the Three Refinements, receive the Qi of nature, and enjoy endless longevity.

The above are the natural jade characters of the Southern Three Black Elixir Heaven.

“Daoli Chanyou, Bani Jiutong.”

Shao Wei says: These eight characters are the inner sounds of “Confucius ascending to Heaven,” a secret sonic text passed down in the celestial realm. Daoli is the name of the southern World of Limitlessness. Chan is the country of Daoli, also called Chanli. Above this country lies Dongyang Palace. Fumen is the name of the Court of Flowing Fire. The numinous text was first tempered in flowing fire; only after enduring this refining did it reveal its brilliance. Once the numinous text had been made manifest, the country of Daoli was renamed the Hall of Blessings and Virtue. The souls suffering there were all delivered and entered Dongyang Palace.

“You” is the inner name of the Southern Lord of Cherishing Life. “Bani” is the numinous youth in the Pool of Fire Refinement. Jiutong is the demon spirit of the World of Daoli, who often blocks people’s path to life. If anyone knows and recites the name of the Lord of Cherishing Life, they can enter Dongyang Palace and then go to the Pool of Fire to undergo refinement. Afterward, they will be reborn in the Land of Blessings and Virtue, and the demon spirit will submit as well. If a person can recite the sonic text of these eight characters, the Numinous Officers of Limitlessness in the World of Daoli will guard them, allowing them to go straight to the Southern Palace, where immortals will greet them. After three years, they will be able to ride the Wheel of Cinnabar Clouds and ascend to the Heaven of the Three Qi, a celestial realm formed from three kinds of primordial Qi.

“Wan Sou Di Se, Tai Miao Zhi Tang.”

Shao Wei says: These eight characters are the inner sounds of the “Heaven of Imperial Cliff.” Wan Sou is the inner name of the Emperor of the Heaven of Imperial Cliff. He presides over opening the Scripture of the Great Void, making it manifest and welcoming it (the meaning of the text here is incomplete). After three years, one will be able to ride the Wheel of Cinnabar Clouds and ascend to the Heaven of the Three Qi.

“Wan Sou Di Se, Tai Miao Zhi Tang.”

Shaowei says: The first eight characters are the inner sounds of the Celestial Realm of Imperial Cliffs, a lofty and distant heaven. “Wansou” is the inner name of the Emperor of Imperial Cliffs. He governs the opening of the Scripture of Great Vastness, making the meaning of these eight characters clear. The Great Dao is thereby revealed. Above the Great Luo Heaven, the highest heaven in Daoist cosmology, all things appear lucid and pure. “Dixi” is the title of the Flying Immortals above the Realm of Form. They often ride chariots of auspicious clouds and harness dragons of nine colors, roaming above the Realm of Form and traveling in and out of Jade Purity. They cleanse turbid energy and guide those with good roots away from the world of mortals. The “Hall of Great Subtlety” is the Hall of Transformation and Birth. The energy of the Empty Void gives rise to life within it and coalesces into natural texts. Vast and open, it opens the path by which all things may be transformed and saved. When practitioners of the Dao understand the sounds and meanings of these eight characters, the Flying Immortals will descend in their chariots of auspicious clouds and carry them up to the Hall of Transformation and Birth.

“Liuluo fanmeng, jingwei xiaoyu.”

Shaowei says: These eight characters are the inner sounds of the Heaven of Limitless Wind, one of the Daoist heavens. “Liu” is the inner name of the Celestial King, who dwells above the Purple Empyrean and tours Jade Capital Mountain. “Luo” is the name of the Moon Maiden, who oversees the ceremonial rites for the Celestial King’s excursions and banquets. Her radiance streams across the Heaven of Limitless Wind, penetrating the Nine Depths and illuminating the True Immortals there. “Fan” is the title of the Flying Immortals, who govern the opening of the passes to the Nine Heavens. “Meng” is the Primordial Heavenly God, who guards the foundations of the Heaven of Limitless Wind.

“Jing” is the August Emperor of Radiance, a perfected being above the Four Extremities. “Wei” is the Immortal of Lush Splendor in the Radiant Empyrean. Together they govern the Jade Capital Terrace. They often ride three-colored clouds, patrolling and inspecting through the long night, and transforming and saving souls with good roots. “Xiao” is Xiaoren, the palace of the Primordial Lady of White Simplicity. “Yu” is the place beside Xiaoren where guests are received. Those who can recite the Cavern Scripture often will be able to ride clouds of nine colors and ascend to the Terrace of Radiant Yellow.

“Yimiao wujì, wanshou shaodu.”

Shaowei’s commentary says: These eight words are the inner sounds—the hidden harmonies of the celestial realm—of Xiaomang Heaven. “Yimiao” is the title of the Heavenly King of Xiaomang Heaven. “Wu” means the Void; “ji” means stillness. “Wuji” is the realm of the Void and stillness. The passage says that this Heavenly King came into the world from the Longhan era, one of the primordial cosmic cycles described in Daoism, and appeared in the Chiming era. He dwells in the Void and abides in stillness.

“Wanshou” is the inner name of the Lord of the Dao, Taishang Daojun. The Lord of the Dao often rides in the Jade Chariot of the Eight Radiances, a vehicle symbolizing the immortal realm, and drives the Three Pure Flying Clouds. He opens up the profound principles of the Celestial Worthy of Primordial Beginning and proclaims the Great Dao to save living beings. “Shaodu” is the name of the divine youth within the sun. He often scatters the sun’s essence and pours it into the true spirits, while sweeping away dust and grime with his dancing radiance. If those who cultivate the Dao understand the sounds and meanings of these eight words, the Heavenly King will descend in a flying-cloud carriage drawn by the Three Pure Ones, enabling them to transcend the Three Realms and enter the realm of stillness.

“A-lan-yu-zhu, hua-mo-yan-you.”

Shaowei’s commentary says: These eight words are the inner sounds of Wengzhong Heaven. “A-lan” is the taboo name of the Heavenly Emperor. The Heavenly Emperor often rides the Wheel of Radiant Heaven, tours the nine tiers of high terraces, and dwells in a jade tower, chanting the Cavern Chapters, sacred Daoist writings, to subdue the demon kings. “Yu” is the hidden name of the demon king of Yumo Heaven; “zhu” means desire. The “Demon King, Chief of the Capital” often dwells above the realm of desire, chanting songs of emptiness.

“Hua” refers to the radiance of the form realm. “Mo” refers to the vast, distant, and unfathomable realm of desire. “Yan” is the courtyard where ghosts are bound; “you” is the chamber where ghosts are restrained. The Heavenly King ascends to a cloud tower and chants immeasurable scriptural chapters. At his voice, the heavenly demons bind themselves, and all the ghosts go to the chamber for restraining ghosts, where they bow down and submit. Those who uphold these scriptures can bring peace and security to their ancestors for nine generations; through cultivation, even remains reduced to ashes can regain life.

“Jiu-kai-zi-bian, a-na-pin-shou.”

Shaowei says: “A Qiu Na Fei” is an eight-character celestial cipher belonging to Jiangyou Heaven. “Nine Openings” refers to the beginning, before Heaven and Earth were divided, when the three primordial energies circulated and differentiated into nine portions. Once the nine laws became manifest, the nine directions took shape, from which Yin-Yang and the myriad things arose naturally.

“A” is an ancient name for the Heavenly Emperor of A Qiu. He often rides a nine-colored dragon, drives a carriage of three plain silks, and ascends to the summit of Dragon Mountain to roam and gaze about in the Nine Mysteries, the profound and wondrous celestial realm. “Na” is the hidden name of the flying celestial spirit Na Xie. Flying celestial spirits often ride nine-colored dragons and drive carriages of three plain silks, ascending to the summit of Dragon Mountain to roam in the Nine Mysteries. They fly above the Three Realms, examining the records of departed souls in the Long Night and rescuing the souls of the virtuous. Whoever understands how to pronounce these eight characters will be assessed and measured by the Heavenly King and admitted to the ranks of the flying celestial spirits. Their withered body will first be reborn, regaining the appearance of a child.

“Wuliang Fugai, Fuluo Hesheng.”

Shaowei says: “Wuliang Fugai, Fuluo Hesheng” is an eight-character celestial cipher belonging to Ruanle Heaven. “Wuliang” refers to the primordial spirit among the immeasurable great sages of the celestial realm. He commands the flying celestial spirits, and all the gods must receive his judgment before they can be promoted. “Fu” is the inner name of the Perfected One of Renewal, a divine perfected being who oversees the examination and deliverance of departed souls. He often reviews the registers in the dark Long Night and distinguishes good from evil. “Gai” is the name of the Hall of Blessing within the Mysterious.

“Fu” refers to souls in the netherworld’s night. When perfected beings instruct and deliver these souls, they are called “Fu.” They then ride the current of their fortune back and ascend to the Hall of Blessing. “Luo” refers to the Great Luo Heaven. The Great Luo Heaven opens the vast cosmos and summons souls granted renewal to go there, where their names are entered in the registers of souls and their death records are erased by the Three Officials, the divine officers responsible for the registers of life and death. “He” means to celebrate together; “Shen” is the Divine Lord, the chancellor of the Great Luo Heaven. Whoever understands how to pronounce these eight characters can celebrate together with the Divine Lord and be delivered, becoming a guest of renewal. This is why the phrase is called “Hesheng.”

“Yudan Changsang, Baikong Duxian.”

Shaowei says: “‘Yudan’ is the name of the Jade Capital in the Heaven of Tanxi. ‘Chang Sang’ is the Heavenly Qian Forest, also called the Sang Forest and Qian Tree. Its branches and leaves cover the Eastern Florescence Palace. On its leaves is the Great Cavern Chapter, written in purple script with jade characters, shining brightly in the Upper Clarity realm. Beneath the tree is the Fusang tree, above which grows a thicket of Qian trees. The blue-green bird calls from the treetop, while azure clouds reflect the emerald peaks. Divine winds stir the fragrant plants and trees, setting in motion the many natural sounds of the Sang Forest. When the divine wind blows, the Great Cavern Chapter sounds forth; hence it is called ‘Bai Kong.’

“The Transcendent Saviors are flying celestial beings, spirits of the heavenly realms. At cockcrow they often ascend the Jade Terrace, gather the essence of the clouds of the Five Directions, and look up to absorb the radiance of the sun, moon, and stars. They inspect the registers of life and death for those cultivating immortality, and open the way to save the souls of the dead in the Nine Depths—the deepest reaches of the underworld—so that they may ascend through the Gate of the Dharma Wheel, the celestial portal that receives and elevates departed souls.

“These are the natural jade characters of the Western Heaven of the Seven Qi, formed from the seven primordial energies of the Western celestial realm.

“‘Juewu nurtures itself; the Nine Suns guide Qian.’

“Shaowei says: “‘Juewu’ is a flying celestial deity from the Longhan era. At the beginning of the Origin, primordial Qi began to form out of the chaotic, colorless expanse. Juewu appeared in accordance with this turning of time, gathering primordial Qi to establish Xiaodu Heaven, one of the celestial realms. Having established it, he upheld it himself through immeasurable kalpas. ‘Yu’ is the inner name of the King of Xiaodu Heaven.

“‘Nine’ refers to the King Yu riding a chariot with elephant wheels, entering the Gate of the Nine Mysteries and moving through the measure of the Nine Mechanisms, in response to the appointed time when kalpas and cycles converge. ‘Sun’ is the Sun Child, the solar deity in heaven. ‘Guide’ means the Qi that leads and harmonizes. When the course of Heaven is nearing its end, the Sun Child stills its radiance to rescue cultivators. It infuses them with the essence of the Water Mother, then guides them with the Qi of Great Harmony, purifying and refining the Five Spirits within the human body so that they may enter the Vermilion Palace. Hence the words ‘guide Qian.’

“‘The Mother of Kun covers the East; her form encompasses the Supreme Mystery.’”

Shao Wei says: “The Mother of Kun” is the mother goddess who governs the Nine Spirits in the domain of the Great Yin, the realm presiding over the Great Yin. She rules the Eastern Sea’s Fusang and the abyss of Tang Valley. She often oversees the earth’s pivotal mechanisms, turning primordial Qi, the original energy of Heaven and Earth, in response to the Gate of Heaven. When the Gate of Heaven turns, the earth’s axis trembles; when the celestial bodies complete one circuit, the waters rise by 3,300 degrees. The energies of Heaven and Earth converge, the Nine Seas and the netherworld merge, and floods surge to cover the sky.

“East” refers to the Eastern Sea receiving the converging energies and regulating the river’s source according to its appointed cycles. “Cover” refers to the water deity. The water deity rules Mount Kunlun, shores up the seas and blocks the Eastern Well, preventing the earth’s pivotal mechanism from sinking and allowing Heaven and Earth to endure.

“Manifesting and escorting” refers to the time when calamities converge: the Mother of Kun appears above the Eastern River, summons the Mother of Birds, and rides a phoenix chariot to welcome those cultivating the Immortal Way and escort them up Mount Kunlun. The “Mother of Birds” is a spirit who keeps watch over the waters.

“Ascending” means that the Mother of Kun goes to court above before the Emperor Lord, reports the appointed time of the calamity, delivers those cultivating the Immortal Way, and submits their names and registers to the Palace of Mysterious Capital. Another interpretation holds that “Mysterious Highness” refers to the Emperor in charge of Destiny, who governs life registers and lifespan. When the flood is about to burst forth, the Emperor in charge of Destiny verifies those cultivating the Immortal Way and reports their names to the Celestial Palace.

“Tuoluo yumiao, subtle Qi joining with clouds” is a phonetic and semantic expression in the scripture, describing subtle, hidden Qi joining with cloud energy.

Shao Wei says, “‘Tuo, Luo, Yu, Miao, He’—these eight characters—are secret words used within the celestial realm. Tuo is the inner name of the Celestial Emperor, who was born together with Miaocheng on the Ridge of Cloudy Recesses. Luo is the name given to the moon when it first rises. Tuo dwells above the Cloud Ridge, holding the moon in his arms as it shines forth. Yu is the name of the divine king of Miaocheng Heaven. The character ‘Yu’ means to give life and nurture; he commands the flying gods of the ten directions.

“Miao is the name of the celestial guardian who oversees the Feathered Forest. The divine king often sends him to guard and protect the Three Realms, inspect the registers of human life and death, and order demon kings to protect those who have been saved and who cultivate the Dao and attain its realization. Miao means lofty and profound. Those who have been saved go to the Feathered Forest to receive talismans, then ascend to heaven and travel high above through the cloud palaces. Qi is cloud vapor; He means to unite with the radiance—that is, to accord with the splendor of the celestial realm. After entering the Feathered Forest, a person gathers cloud vapor to make garments, flies up to the Vermilion Palace, receives heaven’s blessings, and ultimately unites with the radiance of the heavens, continuing their ascent through the celestial realm.

“Feitian Dachou is responsible for overseeing and inspecting the heavens.”

Shao Wei says: These eight characters are secret inner sounds preserved in the heavenly realm. “Flying Heavens” refers to the divine kings who fly through the ten directions. In heaven there is the Qi of flying mystery, which condenses into the Great Cavern Scripture. The divine kings of the ten directions regularly recite this scripture high in the sky to harmonize the Qi of nature and guide those who cultivate the Dao.

“Da” refers to a divine office that oversees the registers of names in the Three Realms and keeps the records of life and death; “chou” means “bo.” These divine kings regularly recite the scripture high in the sky, harmonizing the Qi of nature and guiding those who study the Dao. The demon kings of the Three Realms are governed by the Great Chou. If those who study the Dao can discern these heavenly sounds, the demon kings will protect their true nature, enabling their bodies to ascend to the Three Pure Ones (Sanqing), the highest heaven in Daoism. The Commander-in-Chief of the Flying Heavens oversees the relevant divine offices and often regulates the Qi of the Eight Assemblies to set Heaven and Earth in motion. This office also keeps watch over the officials of the Long Night and opens the way to save the souls of the dead in the Ninefold Abyss. If those who study the Dao know the sounds of the heavenly realm, the heavenly demons will recount their merits, and the Great Chou will enter their names in the register of immortals, allowing them to ascend to heaven.

“Shatuo jie liang, Longhan yingxian” is a phrase in the heavenly language of the scripture.

Shao Wei said, “The eight words ‘Shatuo, Jie Liang, Longhan, Ying, Chang, Kai, Du, and Jiuyou’ are the inner sounds of Changrong Heaven—the mysterious tones of the celestial realm. ‘Sha’ refers to the Palace of Shalan in the heavens, an auxiliary residence of the Ziwei Palace, the abode of the Celestial Emperor. It lies above the Jade Clarity Heaven and shines amid the Violet Void. ‘Tuo’ refers to Tuo Hill. There dwell countless beings, newly arrived at the Dao and delivered from suffering. Their merit is not yet complete, so for a time they live scattered across the hill.

“‘Jie Liang’ means that whenever one cosmic cycle turns into another, the beings of Tuo Hill are assessed according to the measure of their merit. Those whose merit reaches the required level may ascend to Zhu Ling Palace, enjoy its blessings, and become immortals. ‘Longhan’ is the name of the first cosmic cycle. In that age, the Great Dao was pure and simple, and all things came into being by following its transformations, with little admixture from anything external. ‘Ying’ is the name of a flying celestial spirit from the Longhan era.

“The spirits of Changrong Heaven regularly open the way and deliver the souls of the dead from Jiuyou, the depths of the underworld, enabling them to ascend to Lan Palace. ‘Xian’ is a youth attendant of the Southern Palace. Once cultivators of the Dao have been delivered, the youth attendant Xian refines and nurtures their bodies and appearance, helping them ascend to Zhu Ling Palace.

“Within the azure heavens, Fuli—the name of a celestial realm—songs echo through the air, protecting the precious teachings of the Dao.”

Shao Wei says: “Biluofuli kongge baozhen” (“Emerald heavens, Fuli, empty song, preserving the precious”)—these eight words—are inner sounds of Yulong Heaven, a name for a Daoist celestial realm. “Bi,” meaning “emerald,” refers to the green clouds that regularly rise in Yulong Heaven and cover it. “Luo” is the name of a flying celestial spirit in the sky. The spirits often ride chariots of emerald clouds as they travel through Yulong Heaven. Three times a day, they lead the assembled sages to the Seven Treasures Palace to pay court. “Fuli” is the inner name used by the Heavenly King in the celestial realm. After the sages have paid court, the Heavenly King offers congratulations. “Kong” is the name of a celestial attendant who serves at dawn. “Ge,” meaning “song,” refers to the music of the Dongzhang, a sacred celestial composition. The attendant at dawn gives a long, clear call, and the numinous wind plays in response. Its sound takes shape as the Dongzhang, hence the name “empty song.”

“Baozhen,” or “preserving the precious,” means that practitioners who understand the sounds and meanings of these eight words can ascend to the Southern Palace and become guests among the flying celestial spirits, preserved from the harm of unending calamities. They treasure the naturally formed words within them, which is why they are called “preserving the precious.” This interpretation differs from the explanation at the beginning of the scripture. If practitioners attain the Dao and become formless, merging with the clouds, how could the subtle principle between emptiness and existence be discerned? Thus the Dongzhang says: “Rising above layer upon layer of emerald clouds, arrayed in radiant splendor in the realm of the Highest Mystery.” The Ling Shu also says: “The Numinous Scripture shines in brilliant splendor, bright and clear throughout the Great Void.” From this we can see that “Luo” and “empty song” are not merely names of celestial spirits.

“Eyi wupin, dongmiao zizhen” (“Evil and desire have no rank; the cavernous mystery is inherently true”).

Shao Wei says: These eight words are inner sounds of Fandu Heaven, a name for a Daoist celestial realm.

“Eyi” is the title the Heavenly King used within his own ranks. In the age of Longhan, long ago, all karmic ties had been brought to an end. He passed beyond the court of the Three Realms and ascended to the palace of Great Void, where he received the register of the Nine Immortals, granting him immortal rank, and the honored title of Great Sage. When the era of Chiming opened a new cycle, the Celestial Worthy of Primordial Beginning ennobled him as the Heavenly King of Brahma’s Deliverance.

“Wu” refers to the Perfected Taiwu, who received the Heavenly King’s talismanic command and saves the souls of the dead in the long night. “Assessing” means weighing the sins and blessings of the spirits in the underworld; “penetrating” means fully understanding the grievances and enmities formed in past lives. “Wondrous” refers to the Hall of Wondrous Transformation. Once the grievances and enmities from past lives have been resolved, the spirits enter the Hall of Wondrous Transformation. “With” means “together with”; “true” refers to innate purity. The Perfected Taiwu saves the souls in the Ninefold Depths, sees through their destinies, brings all harmful karmic ties to an end, and allows them to enter the Hall of Wondrous Transformation, where they unite with the Flying Immortals and become perfected.

The Qi of Primordial Brahma is vast, profound, still, and silent; through it, living beings are delivered.

Shaowei said, “These eight characters are the inner sounds of the Jia Yitian—the sacred sounds within the celestial realm.” Primordial Brahma is the essence condensed from the breath of the great Brahma wind and dew of the Primordial Beginning. It bears aloft the essence of the clear, pure Celestial River. It is lofty and far-reaching, penetrating through all things, suspended in the air without falling. Vast and Desolate describes its boundless distance and freedom from obstruction: it seems to exist, yet also seems not to exist. It is too subtle to be named and too mysterious to be fathomed. Hidden and Still describes its profound silence, beyond hearing or sight. Yet within it is the Real, and within the Real is essence; in the obscurity of the unseen, it can deliver celestial beings and all living things.

The Perfected Man of Heaven said, “The inner sounds of the various heavens are jade characters formed naturally, sacred writings condensed from flying, mysterious Qi and combining the sounds of the five directions. They originate above the Primordial Beginning and appear within the empty void. Their characters are profound and intricate, difficult to investigate fully. The Celestial Worthy approved and encouraged me, ordering me to explain their meaning. The mysterious laws have their own requirements, and I dare not disobey. As I set pen to paper, my spirit and thoughts soared straight to the Highest Heaven. I considered every part, from the essential to the incidental, to the best of my ability. Now that the Way of the Sovereign has been made clear, all the heavens celebrate. For those who treasure these writings, true spirits will descend; for those who practice them, their bodies will be transformed. Their spiritual power is vast beyond limit and impossible to describe.”

The above are the naturally formed jade characters of the Northern Heaven of the Five Qi.

The scripture says, “These are the Great Brahma hidden words of the various heavens, sounds without measure or limit.”

Youqi said, “Each of the thirty-two heavens has eight characters. Taken together, they form the Great Brahma hidden words and immeasurable sounds of the various heavens, and so they are called the ‘inner sounds of the various heavens.’ These flying, mysterious, naturally formed true writings originated above the Primordial Beginning and appeared within the empty void. They brought the world into being and emerge as the cycles of the kalpas change. The Perfected Man of Heaven, too, explained their meaning only in broad outline.

“In ancient times, each of these characters was one zhang in length and width. The Perfected Man of Heaven copied them in those days to serve as the standard sounds.”

“Words of the Dao” means the words spoken by the Most High. “All the Heavens” refers to the thirty-two heavens. “The hidden expressions of Great Brahma” is a title of the Heavenly Emperor. Because it is concealed and not revealed, it is called a “hidden expression.” “Sound without measure” refers to the hymns of the Cavern Chapters in the scripture, which resound naturally throughout the heavens; hence the name. This is the account given in the old edition.

The original characters of the scripture had eight corners, with each side extending one zhang. The four sides together formed a square one zhang across, symbolizing the foremost of all goodness. The Celestial Perfected Emperor was a Realized One who attained the Dao in ancient times. According to tradition, during the Calamity of Longhan, he wrote this text as an outline of the good teachings of all the heavens.

Youqi says that each side of the scripture’s old characters measured one zhang. Light streamed from their eight projecting corners, and their radiant patterns shone through the eight directions. The Celestial Worthy of Primordial Beginning therefore ordered the Celestial Perfected Emperor to arrange these characters and explain their meaning, then to hand them to the Lord of the Dao, who would teach them to those among the heavens destined to attain the Dao and become perfected, and already entered in the registers of immortals. The Celestial Perfected Emperor was responsible for examining them. The Great Emperor then ordered him to govern Mount Emei Cavern.

According to Shaowei, who cites the Scripture of Inner Sounds, the Celestial Worthy of Primordial Beginning once sat in meditation and expounded the Dao at Bailin in the world of Chiming. At the time, dense clouds gathered, and darkness persisted without lifting for three days and three nights. The Five Elders came forward to report to the Celestial Worthy that they had never seen anything like it. When he taught, they said, the rivers and seas were usually still and silent, and no mists rose from the mountains. Now daylight had dimmed, and the humans and heavenly beings were all afraid, not knowing the cause. The Celestial Worthy said this was a sign that all the heavens were displaying auspicious omens and that numinous responses were arising naturally. The jade characters shone brilliantly, obscuring the light of the sky, so he asked everyone present to close their eyes and listen quietly.

Before long, the sky suddenly brightened and the darkness dispersed. Five-colored rays illuminated the ten directions. A numinous book appeared high in the sky. Each side of its characters measured one zhang; their radiant patterns shone brilliantly, and light streamed from their eight corners, dazzling the eye and making them impossible to look at directly. The Celestial Worthy told those present that this numinous book was called the “Eight Convergences.” Its characters had no fixed form, and their meaning was profound and difficult to fathom, but they could be recorded with a brush and interpreted. At the Celestial Worthy’s command, the Celestial Perfected Emperor annotated their sounds and divided them into chapters and phrases. Each of the thirty-two heavens had eight characters, matched with the Book of Flying Mystery and the Five Directions’ Qi of Flying Mystery, so that the sounds of the eight characters harmonized. These characters were called “the hidden expressions of Great Brahma,” or “sound without measure.”

The Scripture of the True One and the Five Teeth says that no one knows how the Celestial Perfected Emperor attained the Dao. He stood nine feet tall, and his entire body was covered in long black hair, each strand more than a foot long. In the time of the Yellow Emperor, he lived in a secluded, shadowed place on Mount Emei. He built a dwelling of green jade, sat on a seat of gold, hung ornate silk banners, and burned many kinds of incense. Immortal youths and jade maidens served him, and three guests sat at his table, all known as Kings of the Celestial Clarity. The Yellow Emperor bowed and asked him about the Dao, and he transmitted to the emperor the text of the “Five Teeth and Three Ones.”

Those who understand these tones and recite them after fasting will be visited by flying celestial divine kings, sent by the heavens to examine their body and mind, record their merits, and report them to the heavens.

Youqi says: Those who understand the secret tones of the Great Brahma—the sacred sounds of the celestial realm—and can purify their bodies, still their thoughts, and recite them will be visited by the Heavenly Emperors of the Thirty-Two Heavens. They will send flying celestial divine kings from the limitless reaches of the ten directions to the reciter’s dwelling. The kings will examine the person’s body and mind, record their merits, and report those merits to the heavens.

All the gods will come to pay homage, while the spirits of the earth keep watch at the door. The Great Merit Demon King, a deity who oversees the testing and protection of those who cultivate the Way, will recommend this person so that they may become an immortal. When their merit in cultivating the Way is complete, they will be able to travel through the Three Realms and ascend to the Golden Gate.

Dong says: The Golden Gate is within the Nine Palaces of Grand Rosy Dawn, the celestial palaces. In these palaces grow Qian trees, and there are golden-winged birds and a refining pool. The golden-winged birds weave immortal robes from their feathers. When cultivators put on these robes, they can ascend to the Nine Palaces.

Youqi says: After the gods have paid homage and the earth deities have guarded the door, the Great Demons who protect the Three Realms and the Five Emperors will jointly recommend the person, enabling them to transcend and become an immortal. Their name will then be entered in the Heavenly Emperor’s register and listed among the ranks of the perfected immortals. Once they have recited the scripture ten thousand times and completed their cultivation of the Way, with a thousand kinds of merit and good deeds brought to perfection, they will surely ride a cloud chariot to the Golden Tower, the Heavenly Emperor’s abode, and pay him homage.

These sounds can accomplish anything: they can drive away evil spirits, avert calamities, deliver living beings, and bring merit to completion. They are the sounds of heavenly perfection and natural spontaneity.

“Dong says”: The true writings and secret sounds in the scripture—sacred characters and voices of the celestial realm—have the power to ward off ghosts and bandits, dispel disasters, save the souls of the dead, and bring all things to completion.

“Youqi says”: These immeasurable sounds can drive away every kind of spirit and evil influence, eliminate disasters, and save living beings from the cycle of birth and death, allowing the immortals of Heaven and all things to fulfill their potential. For this reason, they are called the inner sounds of the heavenly true spirit books and the natural jade characters.

Thus, reciting this scripture can summon the flying celestial spirits to descend and bear witness. The Supreme Emperor answers in song from afar, the myriad gods come to pay their respects, and the spirits of the Three Realms attend nearby. All evil forces bow their heads and submit, while ghosts, monsters, and spirits vanish of their own accord.

“Youqi says”: Those who recite the scripture can cause the Spirit Kings of the Ten Directions to descend and bear witness, while the Heavenly Emperors of the Thirty-Two Heavens answer from afar. The myriad gods and spirits come to pay their respects; the demon kings of the Three Realms also attend and protect the reciter. All evil forces submit of their own accord, and ghosts, monsters, and spirits are bound to perish.

“Clear tones ring out like jade ornaments; the Ten Directions are purified”: The scripture’s sound is pure and resonant like fine jade, ringing out in every direction and bringing peace and stillness to the Ten Directions.

“Wei of Shao says”: The heavenly books and jade characters are like precious jade, hence the name “jade ornaments.” Reciting and chanting the scripture is what is meant by “ring out.”

“Rivers and seas are silent; mountains swallow the mist”: Rivers and seas become still, and mountains draw in the clouds and mist.

“Dong says”: This, too, is brought about by the scripture’s divine power.

“All spirits tremble and submit; the assembled immortals are summoned”: The myriad spirits are awed into submission, and the assembled immortals are summoned to arrive.

“Wei of Shao says”: Then the jade trees of the immortal realm sound with heavenly music; the Ten Directions are at peace, and the sun, moon, and stars shine brightly. The winds and waves of rivers and seas subside, while the mountains draw in the clouds and mist. Awed by reverence, the myriad spirits submit, and the assembled immortals are summoned to the place where the scripture is being recited.

“Heaven is free of foul vapors, and Earth of ominous dust; in the depths, wisdom penetrates and all is clear, vast in its profound mystery”: The sky is free of turbid vapors, and the earth of demonic dust. In the depths, wisdom reaches everywhere; the realm is clear, expansive, and wondrously profound.

Dongzhu explains: “Dark” means deep and unfathomable; “wisdom” means insight; “penetrating” means reaching through completely; and “pure” means clear and untainted. “Vast measure” refers to equality and breadth, embracing and saving all people. Its scope includes everything, and it can save all things. “Mysterious beyond mystery” means profound and impossible to fathom. Knowing that the merit of this immeasurable Jing is vast and enduring, it is called “Mysterious beyond mystery.”

Youqi explains: In an age such as this, the sky is free of turbid Qi, and the earth is free of calamity and defiling dust. If one goes further and lets wisdom return to subtle stillness, gathers the light of Heaven, and makes the mind quiet, empty, and clear, then the merit of this Jing is wondrous beyond the wondrous and mysterious beyond the mysterious—hidden, profound, and impossible to fathom. This is why it is called “Vast measure, mysterious beyond mystery.”

Shaowei explains: “Darkly cultivating wisdom and life” means cultivating wisdom and life in profound obscurity; “reaching distantly into the Three Pure Ones” means penetrating to the distant realm of the Three Pure Ones (Sanqing). “Vast measure” refers to what is supremely profound and wondrous.

Xuanying explains: This passage describes the power of the inner sounds of the heavens—the true words of the celestial realms—to penetrate the profound and illuminate with wisdom. “Dark” means deep and unfathomable; “wisdom” means penetrating illumination without limit. Since wisdom can perceive emptiness and stillness, it is called “dark wisdom.” What is lofty and without limit is called “penetrating radiance”; what shines above the Three Pure Ones is called “penetrating purity.” “Penetrating” means empty; “pure” means clean. What has no bounds is called “vast measure.” Within vast measure there is only true emptiness; within true emptiness is essence, which contains faith and can give rise to true sages. It is neither being nor nonbeing, but eternally pure and still, subtle and impossible to fathom, beyond exhaustive inquiry. Within the mysterious there is something more mysterious still, which is why it is called “Vast measure, mysterious beyond mystery.”

The highest sages, moved by compassion for the lower realms, sent down this true Jing and included it among the Mysterious Canons, the revealed laws of Daoism, to enlighten people and save all things. Those who recite and chant this Jing can communicate with the heavens. Those who wear and uphold its numinous text, a scripture invested with sacred power, will cultivate in accord with the course of Qi; when their merit is complete, they can ascend to become ministers of the Golden Palace, celestial officials in the heavenly court. From this we can understand that sustained study and cultivation can make one a true immortal, and that penetrating the true Dao can bring one into sagehood. The workings of Heaven and Earth are inexhaustible. Those who can grasp the sounds and meanings of the jade characters, sacred scriptural words, will one day ascend with their flesh and bones. Those who seek the Dao and cultivate should strive diligently.

The Wondrous Scripture of Primordial Beginning, Limitless Deliverance, and the Highest Rank was received by the Lord of the Dao from the Celestial Worthy of Primordial Beginning and passed down to the people of the world. The Lord wrote three prefaces to this scripture: an opening preface, a middle preface, and a concluding preface. The opening preface begins with “The Dao says: Once, in the Heaven of Beginning Blue” and ends with “face east and recite the scripture.” The middle preface comprises the two chapters following “The Songs of the Three Realms,” and continues through “the illuminating words of the Dao.” The concluding preface begins with “In these heavens” and ends with “the great and profound mystery.”

The scripture is divided into two chapters. The first runs from “Primordial Beginning, Cavernous Mystery” to “the words of the Highest Clarity.” The second runs from “The Jade Register of the Primordial Cavern” to “calamity will befall the seventh generation of ancestors.” The Great Brahmā Hidden Words—Daoist scriptures expressed in secret syllables—are not included in these two chapters. Some people count the scripture as one chapter and the Hidden Words as a second; this is mistaken. The middle preface says that reciting the scripture ten thousand times enables one to attain the Dao and understand its profound principles. This shows that the Hidden Words are mysterious and profound, and do not belong to the scripture’s two chapters.

Those who study this scripture should approach it with reverence and trust, without doubt. When their practice is complete and their conduct in the Dao perfected, they will naturally understand its principles, bringing blessings to both the living and the dead. How could they fail to resolve to cultivate, and to strive with diligence? The Record of Efficacious Responses from the Mysterious Gate and the Collected Records of Efficacious Responses from the Daoist Tradition both recount cases of people receiving efficacious responses through reciting this scripture. Those who cultivate and penetrate the true Dao should recite it diligently and reverently.

“Pronunciation notes” is the section that indicates how the characters are pronounced.

Fuli (“fu” is pronounced “du”), Miaoxing (“miao” is pronounced “meng,” as in “Mengqie”), Wuyang (“yang” is pronounced “yang”), Yin (“yin” is pronounced “jin,” as in “Jinqie”), Yin (“yin” is pronounced “yin”), Bo (“bo” is pronounced “bo,” as in “Bo’woqie”), E (“e” is pronounced “a”), Gu (“gu” is pronounced “gu”), Ren (“ren” is pronounced “ru,” as in “Ru’zhengqie”), Dizang (“zang” is pronounced “zi,” as in “Zilangqie”), Ze (“ze” is pronounced “ze”), Bobo (“bo” is pronounced “fu”), Renhouyuliuqūbingjie (“jie” is pronounced “jia”; it refers to concealing and transforming through an assumed body, and cultivating immortality within oneself), Duandi (“duan” is pronounced “tu,” as in “Tuduǎnqie”), Sanhua (“hua” is pronounced “ping”), Libian (“bian” is pronounced as in “fangbian”), Fanxing (“fan” is pronounced “xia,” as in “Xiamengqie”), Yulan (“lan” is pronounced “lan”), Wai (“wai” is pronounced “wu,” as in “Wuwaiqie”), Huangjia (“jia” is pronounced “jia”), Ashaoqiangxuan yituoqihaijiaofenwu, Bobo (pronounced “pei”), Xiule (“le” is pronounced “luo”), Ming (pronounced “ming”), Xing (pronounced “hu,” as in “Hudingqie”), Niwan (“wan” is pronounced “wan”), Guo (pronounced “gu,” as in “Gubaqie”), Bule (“le” is pronounced “wu,” as in “Wuxiaoqie”), Deguo (“guo” is pronounced “ge”), Dan (pronounced “dan” with the rising tone), He (pronounced with the falling tone), Guan (pronounced “guan,” as in “Guan”), Zongjian (“jian” is pronounced “jian”), Xiaguan (“guan” is pronounced “guan”), and Hei (pronounced “mo”).