《元始无量度人上品妙经注》Vol. 2

At the beginning of transcending the mundane world, one can enjoy long life in the Palace of Joy. “Great Chun” is a legendary tree of longevity, used here as a metaphor for a long life.

One must diligently wipe the bright mirror within the heart, keeping the mind clear; one must also straighten the flowered crown so it does not sit askew.

Heaven of Emptiness and Measure Beyond (Xuwu Yueheng Tian), also called “Initial Brahma,” is blue-green in color, corresponds to the east, and is positioned at the Ox lunar mansion. Although the celestial beings there have purified the six senses—the eyes, ears, nose, tongue, body, and mind, no longer disturbed by external things—they have not yet let go of their attachment to appearances, and so they ascend to this level of heaven. This heaven is also called the Heaven of the First Dhyana, a celestial realm reached through the practice of meditation.

The imperial title of this heaven is Emperor Zhengdingguang. It is the celestial sovereign’s secret inner inscription, written in gold in three characters and kept hidden in the Heavenly Palace of Great Mystery.

A comparison edition says: A note in another version states that the emperor presides over the supreme Dao.

Heaven of Supreme Ultimate Veiled in Darkness (Taiji Mengyi Tian), also called “Higher Brahma,” is purple in color, corresponds to the east, and is positioned at the Dipper lunar mansion. Although the celestial beings there remain within the same realm of form, their worldly burdens have been cleansed, and so they ascend to this level of heaven. This heaven is also called the Heaven of the First Dhyana.

The imperial title of this heaven is Emperor Quyu Jiuchang. “Quyu” is the hidden title of the Heavenly King, while “Jiuchang” is the emperor’s complete inscription. The four characters are written in gold and kept hidden in the Heavenly Palace of Mystery.

A comparison edition says: A note in another version states that the emperor presides over refining and delivering the withered remains of the dead.

The Eight Heavens of the South

The imperial title of Heaven of Primordial Dhyana (Yuanchan Tian) is Emperor Quyu Jiuchang. “Quyu” is the hidden title of the Heavenly King, while “Jiuchang” is the emperor’s complete inscription. The four characters are written in gold and kept hidden in the Heavenly Palace of Mystery.

A comparison edition says: A note in another version states that the emperor presides over refining and delivering the withered remains of the dead.

The Eight Heavens of the South were formed when the Original Beginning gathered the Three Yang Brahma Qi (pure primordial vital energy). They therefore correspond to the south and are governed by the Qi of Great Purity, with the Most High Lord Lao as their teacher and guide. The Heaven of Scarlet Brightness stands at the head of the Heavens of Vacant Brahma and corresponds to the Ji and Dipper lunar mansions; the other seven heavens correspond in sequence to the Horn, Neck, Root, Room, Heart, Tail, and Winnowing Basket lunar mansions.

A comparison edition says: A note in another version states that the emperor wears a blue crown with red hanging beads and is dressed in a vermilion upper robe and a yellow lower garment.

Heaven of Scarlet Brightness and Harmony-Yang (Chiming Heyang Tian).

There is a heaven called Shaoguang Heaven, also known as Radiant Glory Heaven. Its color is white, it corresponds to the south, and its lodge stations are the Ji and Dou mansions. When heavenly beings cultivate until every trace of bodily impurity has been cleansed away, they can ascend to this heaven. It is also called the First Dhyana Heaven, the first level among the states of meditation.

The hidden honorific title of this heaven’s ruler is “Emperor Li Jin Shangzhen.” This four-character secret title of the Heavenly King is written in gold and concealed in the Longming Palace in the heavens.

A collated edition says: A commentary in another version states that this Heavenly Emperor governs the refinement and cultivation of immortals, enabling them to attain perfected reality.

Xuanming Gonghua Heaven,

also known as Light-Sound Heaven. Its color is yellow, it corresponds to the south, and its lodge station is the Ji mansion. When heavenly beings cultivate until three kinds of impurity have been cleansed away, they can ascend to this heaven. It is also called the Second Dhyana Heaven.

The honorific title of this heaven’s ruler is “Emperor Kongyao Chouyin.” This four-character inner title of the Heavenly Lord, a secret transmitted title, is written in gold and concealed in the Donghua Palace in the heavens.

A collated edition says: A commentary in another version states that this Heavenly Emperor governs responding to circumstances, bringing about change, and transforming all beings through instruction.

Yaoming Zongpiao Heaven,

also known as Immeasurable Light Heaven. Its color is green, it corresponds to the south, and its lodge station is the Wei mansion. When heavenly beings cultivate until four kinds of impurity have been cleansed away, they can ascend to this heaven. It is also called the Second Dhyana Heaven.

The supreme honorific title of this heaven’s ruler is “Emperor Chongguangming,” consisting of three characters. It is written in gold and concealed in the Haoxuan Palace in the heavens.

A collated edition says: A commentary in another version states that this Heavenly Emperor governs receiving those who seek to study the path to immortality when a kalpa comes to an end.

Zhuluo Huangjia Heaven,

also known as the Heaven of Initial Purity. Its color is azure, it corresponds to the south, and its lodge station is the Xin mansion. When heavenly beings cultivate until five kinds of impurity have been cleansed away, they can ascend to this heaven. It is also called the Second Dhyana Heaven.

The ruler of this heaven is titled “Emperor Moyi Miaobian.” “Moyi” is the hidden taboo name of the Heavenly Lord, while “Miaobian” is the Heavenly Emperor’s inner sonic title. These four characters are written in gold and concealed in the Qingxuan Palace in the heavens.

A collated edition says: A commentary in another version states that this Heavenly Emperor governs testing those who cultivate the path to immortality.

Xuming Tangyao Heaven,

It is also called the “Heaven of Immaculate Purity.” Its color is red, it corresponds to the south, and it lies at the Mansion of Fang among the Twenty-Eight Lunar Mansions. The six kinds of form-dust on the bodies of the heavenly beings—the subtle impurities of the Realm of Form—have been cleansed, though the finest dust still remains. Only upon reaching this state can one ascend to this heaven. It is also called the Third Dhyana Heaven.

Its imperial title is “Ashao Qianlou Sheng.” “Asang” is the hidden sound, or secret title, of the Heavenly King; “Lousheng” is the Sanskrit name of the Jade Lord. The four characters are written in gold and kept secret in the Celestial Realm’s Palace of Chonghua.

A collation note says that another edition’s commentary identifies this sovereign as the ruler in charge of liberating beings in the human and celestial realms.

Contemplate the Heaven of Brightness, Uprightness, and Tranquility.

It is also called the “All-Pervading Purity Heaven.” Its color is blue-green, it lies at the Mansion of Di among the Twenty-Eight Lunar Mansions, and it corresponds to the south. The form-dust on the heavenly beings’ bodies has been cleansed until only the finest impurities remain. Only upon reaching this state can one ascend to this heaven. It is also called the Third Dhyana Heaven.

Its imperial title is “Yumi Luo Qian.” “Yumi” is the sovereign’s hidden writing; “Luo Qian” is the Heavenly Lord’s inner title. The four characters are written in gold and kept secret in the Celestial Realm’s Palace of Guanghua.

A collation note says that another edition’s commentary identifies this sovereign as the ruler in charge of liberating those engaged in spiritual cultivation.

Contemplate the Heaven of Brightness, Uprightness, and Tranquility.

It is also called the “All-Pervading Purity Heaven.” Its color is blue-green, it lies at the Mansion of Di among the Twenty-Eight Lunar Mansions, and it corresponds to the south. The form-dust on the heavenly beings’ bodies has been cleansed until only the finest impurities remain. Only upon reaching this state can one ascend to this heaven. It is also called the Third Dhyana Heaven.

Its imperial title is “Yumi Luo Qian.” “Yumi” is the sovereign’s hidden writing; “Luo Qian” is the Heavenly Lord’s inner title. The four characters are written in gold and kept secret in the Celestial Realm’s Palace of Guanghua.

A collation note says that another edition’s commentary identifies this sovereign as the ruler in charge of transforming and liberating the bodies and minds of those engaged in spiritual cultivation.

Contemplate the Heaven of Mysterious Brightness, Reverent Celebration.

It is also called the “Measureless Purity Heaven.” Its color is black, it lies at the Mansion of Kang among the Twenty-Eight Lunar Mansions, and it corresponds to the south. Only after the two kinds of subtle impurities on the heavenly beings’ bodies have been cleansed can one ascend to this heaven. It is also called the Third Dhyana Heaven.

Its imperial title is “Longluo Bingkou Ti.” “Longluo” is the inner sound of the flying heavens; “Puti” is the sovereign’s hidden title. The four characters are written in gold and kept secret in the Celestial Realm’s Palace of Kaihe.

A collation note says that another edition’s commentary identifies this sovereign as the ruler in charge of liberating those who have already attained the Dao.

Contemplate the Heaven of Great Radiance and Sublime Jasper.

It is also called the “Heaven of Blessed and Surpassing Love.” Its color is green, it lies at the Mansion of Jiao among the Twenty-Eight Lunar Mansions, and it corresponds to the south. Only after the three kinds of subtle impurities on the heavenly beings’ bodies have been cleansed can one ascend to this heaven. It is also called the Fourth Dhyana Heaven.

Its imperial title is “Wanli Wuyan.” These four characters are the Heavenly King’s inner writing. They are written in gold and kept secret in the Celestial Realm’s Palace of Dikang.

A collation note says that another edition’s commentary identifies this sovereign as the ruler in charge of teaching those who cultivate the way of immortality.

The Eight Heavens of the West

The Primordial Beginning gathered the Nine Yang Brahma Qi (pure primordial vital energy) to form this heaven; hence it is called “Wanli Wuyan.”

These four characters are used internally by the Heavenly Kings. They are written on a golden document and kept hidden in the Heavenly Emperor’s Kang Palace. A collated edition adds that this Heavenly Emperor oversees the instruction of those who cultivate immortality.

The Eight Heavens of the West

The Celestial Worthy of Primordial Beginning gathered the nine yang Brahma Qi—the pure primordial vital energy—and transformed it into the Eight Heavens of the West. These heavens therefore belong to Shangqing Qi, and the Most High Lord of the Dao presides over their spiritual instruction. Kongsheng Heaven stands at the head of the Void Brahma heavens and corresponds to the mansions Zhen and Jiao. The other seven heavens correspond, in order, to Jing, Gui, Liu, Xing, Zhang, Yi, and Zhen.

A collated edition adds that the Heavenly Emperor wears blue ceremonial robes and a gold crown with hanging beads, is dressed in white robes and skirt, and performs a crimson-colored sacrifice. The character “si” in the commentary is pronounced as in “Zou Lian.”

Primordial Kongsheng Heaven

This heaven is also called “Joyful,” is purple in color, belongs to the West, and corresponds to the mansions Zhen and Jiao. After the heavenly beings have purified themselves of the fourth layer of subtle dust, they can ascend to this heaven. It is also called the Heaven of the Fourth Dhyana.

Emperor Kai Zhen Dingguang

“Kai” is the Heavenly Lord’s inner name, used privately, while “Zhen Dingguang” is the Heavenly Lord’s hidden taboo name. These four characters are written on a golden document and kept hidden in Heaven’s Longevity Palace.

A collated edition adds that this Heavenly Emperor oversees refining and delivering the souls of the dead, restoring them to life.

Great Peace, Imperial Cliff Heaven

This heaven is also called “Supreme Bliss,” is white in color, belongs to the West, and corresponds to the mansion Zhen. Its name is kept hidden in Heaven’s Longevity Palace.

A collated edition adds that this Heavenly Emperor oversees refining and delivering the souls of the dead, restoring them to life.

Great Peace, Imperial Cliff Heaven

This heaven is also called “Supreme Bliss,” is white in color, belongs to the West, and corresponds to the mansion Zhen. After the heavenly beings have purified themselves of the fifth layer of subtle dust, they can ascend to this heaven. It is also called the Heaven of the Fourth Dhyana.

Emperor Polou Atan

“Polou” is the Heavenly Lord’s hidden name, and “Atan” is the Demon Emperor’s secret inner name. These four characters are written on a golden document and kept hidden in Heaven’s Enlightenment Palace.

A collated edition adds that this Heavenly Emperor oversees opening the way for and transforming virtuous people.

Manifest Stability, Utmost Wind Heaven

This heaven is also called “Vast Joy,” is yellow in color, belongs to the West, and corresponds to the mansion Yi. After the heavenly beings have purified themselves of the sixth layer of subtle dust, with only an extremely faint trace of attachment remaining, they can ascend to this heaven. It is also called the Heaven of the Fourth Dhyana.

Emperor Zhao Zhen Tong

These three characters are the Heavenly Lord’s secret title. They are written on a golden document and kept hidden in Heaven’s Great Red Palace.

A variant text notes that the commentary in another version says this Celestial Emperor governs the salvation of souls who have performed good deeds and accumulated merit.

Primordial Emperor Xiao Mang Heaven: Also called “Supreme Subtlety.” Its color is green, it corresponds to the West, and its stars are arranged in the Zhang constellation. When heavenly beings—living creatures who dwell in the heavens—gradually shed defilement and move toward purity, they ascend to this level of heaven.

Emperor Sāluólóu King: These four characters are secret writing used by the Jade Perfected, the perfected immortals of Daoism. They are inscribed in gold and kept in secret in the Great Elixir Palace in heaven. A variant text notes that the commentary in another version says this Celestial Emperor governs the parting of darkness and the opening of the netherworld.

Great Sovereign Weng Zhongfuyong Heaven: Also called “Form’s Ultimate.” Its color is azure, it corresponds to the West, and its stars are arranged in the Xing constellation. Because the defilements of form gradually disappear at this level of heaven, it is called “Form’s Ultimate.” Heavenly beings ascend to this level after undergoing two rounds of purification and shedding defilement.

Emperor Min Bakang: These three characters are the inner writing of an imperial lord in heaven, inscribed in gold and kept in secret in the Canopy Palace in heaven. A variant text notes that the commentary in another version says this Celestial Emperor governs the summoning of demon hosts and the gathering of perfected beings.

No-Thought Jiangyou Heaven: Also called “Most Supreme Subtlety.” Its color is red, it corresponds to the West, and its stars are arranged in the Liu constellation. Heavenly beings ascend to this level after undergoing three rounds of purification and shedding defilement.

Emperor Ming Fanguang: These three characters are the inner title of an imperial lord in heaven, inscribed in gold and kept in secret in the Bright Hall Palace in heaven. A variant text notes that the commentary in another version says this Celestial Emperor governs the opening of the path to salvation for virtuous souls.

Highest Joy Heaven (“joy” is pronounced “yue”): Also called “Self-Mastery.” Its color is deep blue, it corresponds to the West, and its stars are arranged in the Gui constellation. Heavenly beings ascend to this level after undergoing four rounds of purification and shedding defilement.

Emperor Bobojian: “Bobo” is the inner writing of the Celestial Lord, while “Jian” is the Emperor’s inner title. These three characters are inscribed in gold and kept in secret in the Spirit-Transporting Palace in heaven.

The textual editor notes: A different version’s commentary says that this Emperor governs the various kinds of celestial beings and oversees the ranks of the heavenly realm.

Heaven of the Oath of Limitless Clouds (the name of a heavenly realm, also called Great Sovereign Freedom Heaven or the Heaven of Non-Return). “Non-Return” is read as “revolve”: once beings reach this heaven, they no longer fall back. This heaven is black, corresponds to the west, and is located at the Well lunar mansion. Celestial beings must pass through five purifications by fine dust before ascending here. Once they arrive, they no longer fall, hence the name “Non-Return.”

Di Piaonu Qionglong. “Piaonu” is secret script used by heavenly demons; “Qionglong” is the Emperor’s honored name. These four characters are written in gold and kept in secret in the Central Origin Palace in the heavenly realm.

The textual editor notes: A different version’s commentary says that this Emperor guides all celestial beings to salvation.

The Eight Heavens of the North

The Celestial Worthy of Primordial Beginning gathers five kinds of yang Brahma-Qi (pure, primordial vital energy) and transforms them into four tiers of heaven belonging to the Formless Realm. These four heavens are called the Heavens of Seed People. They are governed by the Qi of Jade Clarity, with the Celestial Worthy of Primordial Beginning as their teacher and guide. The Heaven of Xiao Du lies at the very top of the Heaven of Empty Brahma, between the lunar mansions of Three Stars and Well. Only the remaining beings dwell there.

The Eight Heavens of the North

The Celestial Worthy of Primordial Beginning gathers five kinds of yang Brahma-Qi and transforms them into four heavens of the Formless Realm. These four heavens are called the Heavens of Seed People. They are governed by the Qi of Jade Clarity, with the Celestial Worthy of Primordial Beginning as their teacher and guide. The Heaven of Xiao Du lies at the very top of the Heaven of Empty Brahma, between the lunar mansions of Three Stars and Well. Besides the remaining beings, seven other heavens are arranged in order, corresponding to the lunar mansions Kui, Lou, Wei, Mao, Bi, Zui, and Shen.

The textual editor notes: A different version’s commentary says that this Emperor wears a blue ceremonial robe and white ceremonial streamers, with a black upper garment and a vermilion lower garment.

The four heavens belong to the Formless Realm, a celestial realm without visible shapes or forms. After the pure and turbid have separated, the pure, exalted Qi forms the color of these four layers of heaven: a pure blue-green. They lie beneath the Heaven of the Seed People, three hundred and sixty thousand li from the Form Realm, and appear like blue-green clouds and rosy mists. All traces of defilement are cleansed from the celestial beings here. Only after they have penetrated the Way of nature can they ascend to this realm. Their bodies are subtle and wondrous, able to grow larger or smaller at will, and no longer display any definite shape or form. People therefore cannot see them, and this is why the realm is called “formless.” These heavens have no sun, moon, or stars, and their inhabitants’ lifespans are endless. If they can also let go of the distinction between “emptiness” and “existence” and thoroughly eliminate accumulated habits, they may ascend to the Heaven of the Seed People. Practicing the Great Vehicle Way can bring one to this state; those who attain it are called perfected beings.

A commentary says: In the Heaven of the Bodhisattvas, there are 120 precepts of the Jade Clarity, established to regulate the celestial beings. According to the pattern of great kalpas, the fire kalpa burns as far as the Heaven of Harmonious Yang, and the water kalpa floods as far as the Heaven of Ultimate Wind. Here, fire and water weaken and can spread no higher. When water and fire meet, they generate wind, which blows fiercely and scatters the Original Qi—the primordial breath of the Origin. The six heavens from Xiaomang Heaven to Xiaodu Heaven are destroyed by the wind kalpa. The seven heavens beginning with Yuandong Heaven, however, are merely scattered when the Original Qi disperses and then gather together again; they are not subject to the kalpas that govern the Three Realms.

The verse says: Step by step, enter the Way of Wuwei; cultivate a state untouched by a speck of dust, with the mind open and fully integrated. Looking back down upon the three thousand worlds, all things, in the end, return to emptiness.

Haoting Xiaodu Heaven has other names. Its direction corresponds to the north, and its star mansions are associated with Shen and Jing. Although the celestial beings here have cleansed themselves of slight traces of defilement, some habitual tendencies remain, so they ascend to this heaven.

“Emperor, wisdom, awakening, darkness” is the three-character inner name of an imperial lord, secretly preserved in golden books within the Jade Palace of Heaven. A note in the collated edition says: “Emperor” means ruler; he can deliver those who study and cultivate the Way.

Yuandong Heaven.

It is called the Great Unvoided Heaven, corresponding to the north, with the lunar mansion Shen as its stellar station. The celestial beings in this heaven have forgotten the realm of forms, yet still retain consciousness. They gradually enter the stage of cultivating through the contemplation of Qi (vital energy), and thus ascend to this heaven.

“Emperor Brahmā’s Contemplation of Life’s Arising” is the emperor’s secret name, consisting of four characters. It is secretly preserved in golden script in the True Origin Palace in the heavens. A collated edition adds that this emperor is in charge of guiding and transforming those who study the path to becoming immortals.

It is called the Great Literary Splendor, Favored Wonder, and Subtle Fulfillment Heaven, also known as “Neither Thought nor Non-Thought.” It corresponds to the north, with the lunar mansion Zui as its stellar station. The celestial beings in this heaven have forgotten both consciousness and its objects, and their contemplation of Qi grows increasingly subtle; thus they ascend to this heaven.

It is called the Emperor’s Literary Splendor, Favored Wonder, and Subtle Fulfillment Heaven, also known as “Neither Thought nor Non-Thought.” It corresponds to the north, with the lunar mansion Zui as its stellar station. The celestial beings in this heaven have forgotten both consciousness and its objects, and their contemplation of Qi grows increasingly subtle; thus they ascend to this heaven.

“Emperor Nayu Chouying” consists of four characters and is the secret name shared by the emperor and the demon king. It is secretly preserved in golden script in the Spirit-Secluded Palace in the heavens. A collated edition adds that this emperor is in charge of governing the demon kings.

It is called the Great Pure, Elegant, and Joyous Heaven of Sound, also known as “Neither Non-Thought nor Non-Non-Thought.” It corresponds to the north, with the lunar mansion Bi as its stellar station. The celestial beings in this heaven gradually forget the habits and attachments formed over a long time, and their contemplation of Qi grows still more subtle; thus they ascend to this heaven.

In “Emperor Longluo Juechang,” “Longluo” is the heavenly king’s secret name, while “Juechang” is the emperor’s hidden designation; together they consist of four characters. They are secretly preserved in golden script in the Transforming Spirit Palace in the heavens. A collated edition adds that this emperor is in charge of leading and registering the demon kings.

The Heaven of the Seed People is one of the Four Heavens. When the pure and turbid separated, the pure, lofty, and far-reaching Original Qi—the primordial energy that forms all things in Heaven and Earth—gave rise to the scenes of these Four Heavens. They lie below the Great Luo Heaven, 1,358,000 li from the Realm of Formlessness, and have the appearance of the Great Void.

As celestial beings pass through the various heavens, all dust, defilement, and affliction are extinguished. They realize that nothing has a fixed form and ultimately return to emptiness and stillness. Only when they have also suddenly forgotten their long-accumulated habits and entered deeply into the true Dao can they ascend to these Four Heavens.

A commentary says: Those who have entered proper cultivation and attained samādhi, the state of meditative concentration, can abide here forever without perishing. Most of those who dwell here are sage rulers and worthy ministers from past ages, such as Emperor Xi, the Duke of Zhou, and Confucius. They are not bound by prohibitions and precepts, but ride the Original Qi in flight and attend court in the Nine Purities, the higher celestial realms. If they accumulate merit and realize the true and wondrous, they can ascend to the Great Luo Heaven, cultivate the highest teachings of the Dao, and become immortal sages.

When a Great Kalpa arrives and the Three Realms undergo immense upheaval, the Original Qi of this heaven will once again merge into unity. The sages will be born again in the human world, founding teachings, establishing laws, and creating the myriad things in order to save sentient beings. The Scripture on the Generation of Spirit says, “to replenish the Seed People”; this refers precisely to celestial beings of this kind. They are the seeds of the human world, and so are called “Seed People.”

The verse says:

The great Dharma body, without shadow or form, neither born nor dying, is called realization of the True.

After the grinding passage of kalpas, the still, numinous light remains bright.

The Heaven of Great Void, Supreme, and Ever-Merging is also called the “Unmoving Heaven.” Its color is green; it corresponds to the north, and its star mansion is Mao. Celestial beings have only just left the Three Realms. Although they have forgotten their long-accumulated habits, they still cherish Wuwei (non-action) and stillness. As they gradually enter a wondrous state of contemplation, they can ascend to this heaven.

The Emperor oversees and examines the registers of ghosts and spirits.

This is the Celestial Emperor’s general secret name, which encompasses all the heavens, and the inner sound-text for subduing the host of demons. These four characters are written in gold and kept hidden in the Heavenly Palace of Ten Thousand Blessings.

A textual comparison notes: A commentary in another version says this is the name the Celestial Emperor uses when assessing the merits of those who study and practice.

The Heaven of Supreme Release, Jade Brilliance, and Ascendant Excellence,

also called the “Heaven of Great Stillness.” Its color is blue-green; it corresponds to the north and lies in the Mao lunar mansion. The heavenly beings delight in practicing methods that remove obstacles all at once. Their consciousness and insight continually grow more subtle, and so they ascend to this heaven.

The Emperor, Subtle and Subtle, Enacts the Origin.

These four characters are the Emperor’s secret name, written in gold and kept hidden in the Heavenly Palace of the White Canopy.

A textual comparison notes: A commentary in another version says this is the name the Celestial Emperor uses when summoning immortals and sages.

The Heaven of Dragon Transformation and Brahma’s Deliverance,

also called the “Heaven of Supreme Wonder.” Its color is red; it corresponds to the north and lies in the Lou lunar mansion. The heavenly beings are pure and unstained, and attain the fruit that is not empty; thus they ascend to this heaven.

The Emperor Transmits the Supreme Mystery, Mystery upon Mystery.

“Transmits the Supreme” is the inner text of the Heavenly King, while “Mystery upon Mystery” is the general sound of the Jade Perfected. These four characters are written in gold and kept hidden in the Heavenly Palace of Numinous Treasure.

This heaven also has another palace called Extending the Perfected. Among Buddhist practitioners, those who see their nature and become Buddhas, awaken suddenly to the Great Vehicle, and enter deeply into the highest Vehicle dwell here. At times they travel through the heavens of the three realms, teaching the bodhisattvas of those heavens to practice various pure Brahma-conducts.

A textual comparison notes: A commentary in another version says this is the name the Celestial Emperor uses when enabling immortals to advance in cultivation and become sages.

The Heaven of Supreme Ultimate, Equal Nourishment, and the Auspicious Sound of “Gu,” Lofty Splendor,

also called the “Heaven of the Most Supreme Wonder.” Its color is blue-green; it corresponds to the north and lies in the Kui lunar mansion. The heavenly beings penetrate deeply into the wondrous principles of the Dao and attain unsurpassed, mysterious awakening; thus they ascend to this heaven. Reaching this stage of cultivation is called “ultimate ascent into mystery,” after which they pass into the Three Realms.

The Emperor’s Great Selection of the Dharma Gate.

This is the Heavenly King’s general text, consisting of four characters. It is written in gold and kept hidden in the Heavenly Palace of Heavenly Treasure.

A textual comparison notes: A commentary in another version says this is the name the Celestial Emperor uses when universally saving the bodies of those who study and practice.

The above are the thirty-two heavens, the thirty-two Emperors, and the secret names and Dharma Gates of Selection belonging to the various heavens.

The four characters under the Celestial King’s command are written in a book of gold and kept in secret in the Heavenly Treasure Palace beyond the heavens.

The collator says: Another commentary states that these four characters are used by the Lord Emperor to universally transform the body and mind of those who cultivate the Dao.

Each of the thirty-two heavens has its own Heavenly Emperor, as well as secret names and writings. The heavenly realm is ethereal and far-reaching, and wondrous chapter-texts appear there naturally. The secret tones of the heavens are the sounds of the heavenly realm. The honored spirits, divine beings, great demons, and numinous beings in the heavens rely on these hidden writings and tones to answer one another, transform, and communicate with Shangqing. The mysteries contained in them are boundless and too profound to describe fully. The Celestial Worthy of Primordial Beginning arrays and establishes these divine perfected beings throughout the heavens, so that they may hold the Qi of Heaven—the primal energy of the heavenly realm—and universally transform the people of Heaven.

The heavens and emperors described by the Celestial Worthy are all naturally condensed from the Qi of the Great Void. “Hidden writings” refers to the secret texts of emperors, demons, spirits, numinous beings, and honored beings. The divine beings rely on these texts to transform their forms and travel freely through the Shangqing realm. The tones of the heavens arise from “nine harmonies and ten unions”; they are sung sounds, unlike anything ordinary writing can convey. “Spread” means to lay out, and “establish” means to set in place. These are the arrangements laid out and established by the Celestial Worthy of Primordial Beginning throughout the heavens and the Shangqing realm when he brought Heaven and Earth into being, enabling the divine beings to hold the Qi of Heaven and transform the people of Heaven.

The hymn says:

Each heaven has its own name. If cultivators practice without being tainted by worldly concerns,

and continue to rise, reaching the highest reaches of the heavens,

only then will they understand that in the Heaven of Pingyu there are also perfected beings who have attained the Dao.

The collator says: The thirty-two heavens are divided into four categories: the desire realm, the form realm, the formless realm, and the heaven of the people. The Commentary on the Scripture of the Azure Origin explains in detail the stages by which Dao cultivators advance through inner cultivation and outer practice. I once consulted Daoist scriptures and Buddhist texts and compiled the “Section on Cultivation and Realization,” which I appended to the end of the scripture.

“Commanding Demons and Protecting the Dao” consists of 266 characters. The preceding section has already described the ranks of the heavenly realm and urged people to cultivate. This section now examines and commands the spirits, clears away demonic obstacles and trials, and supports and protects those who cultivate the Dao.

The collator says: In the commentary on the scripture of the Azure Origin, this is the fourth of eight topics discussed separately.

Cultivators who attain the Dao and receive deliverance today rejoice and celebrate as they pass through the many gates of the heavenly realms. They ask that the sufferings of the Three Evil Paths be dispelled and the roots of sin that lead to the underworld be cut away. They fly beyond the five ordeals, and their names are entered in the registers of immortals kept by the Great Mystery. The Demon Kings are charged with watching over and recommending them; from then on, the cultivators meet no further obstruction at the gates of Heaven.

When people commit all manner of evil, their souls grow angry and the spirits leave their bodies, for they know they will fall together into the evil paths. When people instead perform all manner of good, their souls rejoice and the myriad spirits gather, for they know they will together realize the Great Dao. Once a cultivator attains perfection and receives deliverance, the gods in every part of the body rejoice and celebrate. “Today” means the day of attaining the Dao. To cultivate immortality, one must cut away the roots of evil and cleanse the stains of sin, making body and mind pure before one can receive deliverance. Thus the Celestial Worthy says that on the day they attain the Dao and receive deliverance, cultivators will pass through the gates of the heavenly realms and pay their respects in person to the Great Emperor. They will ask that the calamities of the Three Evil Paths be dispelled and the roots of sin governed by the underworld be severed. They will no longer undergo the five forms of suffering, and their names will be recorded in the Bureau of the Great Mystery and formally entered in the registers of immortals. Thereafter, the Demon Kings of the heavens will watch over, recommend, and protect them, and they will meet no further obstruction at the gates of Heaven.

The hymn says: Having endured the hardships of many mountain passes and roads, one finally rejoices as if named on the golden list. No one can thwart a man’s resolve; riding home in glory in a chariot drawn by four horses, he moves freely.

The Eastern Dipper governs the span of life, the Western Dipper records names, the Northern Dipper governs death, and the Southern Dipper governs birth. The Central Dipper is the Great Chief, overseeing and inspecting all the spirits. The Azure Emperor protects the soul, the White Emperor protects the corporeal spirit, the Red Emperor regulates Qi (vital energy), the Black Emperor circulates the blood, and the Yellow Emperor rules from the center. Each spirit keeps to its own duty and may not overstep its bounds.

In the eastern region of the Dipper, there are nine stars. The Dipper generates primordial Qi, so it governs people’s lifespans and destinies. In the west, the Dipper has five stars. It forms the body, so it governs the recording of people’s names. In the north, the Dipper has seven stars. It governs the registers of life and fate, so it oversees people’s deaths. In the south, the Dipper has six stars. It governs restraints and safeguards, so it enables people to prolong their lives. At the center, the Dipper has five stars, including the Great Dipper’s chief star, which oversees and monitors the human body and its many spirits. Those who cultivate the Dao must first have their names entered in the registers of the Five Dippers. Only then can the spirits descend to protect them, enabling them ultimately to attain the Great Dao. This is how the Celestial Worthy saves and protects those who cultivate the Dao.

At the heart of each of the Five Dippers is an Imperial Lord. In Heaven, the Five Directional Emperors rule the Three Realms and command the myriad gods, ensuring that each god remains within its proper station and measure. When their Qi descends into the human body, it circulates among the upper, middle, and lower Dantian (the body’s centers for cultivating Jing, Qi, and Shen), harmonizing the five Qi. The Azure Emperor governs the liver and guards the Hun; the White Emperor governs the lungs and attends to the Po; the Red Emperor governs the heart and nurtures Qi; the Black Emperor governs the kidneys and keeps the blood vessels flowing freely; and the Yellow Emperor dwells in the central Yellow Hall, governing the whole body so that its spirits each remain in their proper place without disorder.

Clear Qi that rises is called heavenly Yang; turbid Qi that descends is called earthly Yin; and what dwells between them is called numinous Yin. Yang Qi moves through upper, middle, and lower levels, but its functions are fundamentally one. The Five Directions and the Five Organs each transmit a kind of Qi. These Qi join and unite, condensing into the true, which is called “Lingbao” (Numinous Treasure). Thus, when the spirits of the Five Organs are settled, Qi can flow freely throughout the body; when Qi in the three Dantian rises and descends in proper order, the spirits become unified and pure. Once the spirits are unified and pure, one can unite with the Dao and attain the true, living forever without death. These teachings explain how Lingbao helps Dao cultivators harmonize Shen and Qi and safeguard the Great Dao.

The Blue Heaven Demon King, Ba Yuan Choubo; the Red Heaven Demon King, Futi Danchi; the White Heaven Demon King, Fanshan Liumu; the Black Heaven Demon King, Jianchou Langfu; and the Yellow Heaven Demon King, Hengtian Danli: these are the Demon Kings of the Five Directions and leaders of the gods. They ride clouds through the sky, command troops of ghosts, and patrol the open heavens carrying banners, ceremonial regalia, and drums. They proclaim their own illustrious prestige, claiming that their merit and virtue rival those of the heavens.

The Blue Heaven Demon King has a dark blue complexion and red hair. He commands the Nine Chous and flies through the air. “Ba Yuan Choubo” is his secret name, one he does not readily reveal. If he transforms into a breath and enters a person’s body, he depletes the person’s Liver Qi, causing their moods to swing between joy and anger.

The Red Heaven Demon King bears primordial Qi on his back and supports heaven and earth. His strength can shatter mountains, which is why he is called “Futi Danchi” (“Bearing Heaven and Supporting Stone”). He depletes the Heart Qi, making people domineering and irritable.

The White Heaven Demon King has one head and six eyes, and the strength to shatter mountains. He roams the Three Realms—the worlds of heaven, earth, and humanity—and obstructs people’s good deeds and merit. For this reason he is called “Fanshan Liumu” (“Turning Mountains, Six Eyes”). He depletes the Lung Qi, leading people to indulge in food and drink.

The Black Heaven Demon King has a fearsome appearance and commands many lesser demons. He delights in killing, which is why he is called “Jianchou Langfu.” He depletes the Kidney Qi, making people prone to killing.

The Yellow Heaven Demon King often rides a feathered carriage, flying through the Three Realms and roaming unchecked across heaven and earth. He sings songs that disturb those who cultivate the Dao, which is why he is called “Hengtian Danli” (“Striding Across Heaven, Bearing Strength”). He depletes the Spleen Qi, causing people to suffer calamities and illness.

These five great demons are also Heavenly Kings. They appear in demonic forms to test those who cultivate the Dao. If a cultivator recognizes who they are, they can transform alongside them; the Demon Kings may also take the forms of emperors and kings to help the cultivator ascend and attain deliverance. Now, to teach and deliver all beings, the Celestial Worthy has dispatched them to command their demon troops. Carrying banners, ceremonial regalia, and drums, they patrol the open heavens and issue commands. Their numinous power is manifest, and their rank is equal to that of the heavens. Acting on the Celestial Worthy’s behalf, they teach and transform heaven and earth, sweep away the demons, and help cultivators ascend and attain deliverance.

The hymn says:

Called Heavenly Kings, they are also known as Demon Kings. They roam unchecked between heaven and earth, with power to shatter mountains.

Only after recognizing the Heavenly King’s name and identity did he learn that the being had originally been a demon. This demon issued commands on his own, wielded great authority, and held a rank seemingly equal to that of the various heavens. He served the Celestial Worthy by teaching and transforming living beings, traveling through Heaven and Earth, sweeping away the multitude of demons, and helping those who studied the Dao attain deliverance.

The hymn says:

He is named the Heavenly King, yet is also called a demon; once he rampaged through Heaven and Earth, laying waste to mountains and rivers.

When I recognized his name, he lowered his banners and spears, hung up his jade harness ornaments, and subdued his might.

To transform living beings, the celestial realm strictly restrains and inspects the evil demons of Northern Feng—the underworld said in Daoist lore to govern ghosts and spirits—and of the Three Realms. The Divine Lord is charged with sweeping away all inauspicious beings. The Eight Mighty Ones, celestial generals of fierce power, breathe out poisonous vapors, while fierce horses are stationed in the four directions. Celestial troops clear the way in front, and the Great Marshal carries the command banners. Flames reach across ten thousand miles, while the Ringing Bells, ritual instruments with the power to subdue evil forces, shake the eight directions.

All who dare to offend or obstruct the High Perfected, deities who have attained the Dao, will be punished: golden battle-axes strike them down in front, and the Great Heavenly Generals execute them behind. Ghosts are cut down; wind and fire rage without pause, beheading thousands upon thousands and severing their forms. Demons may not intrude, and ghosts may not make mischief.

The Three Officials—the Officials of Heaven, Earth, and Water—and Northern Feng keep close watch on the ranks of ghosts and spirits, allowing nothing to be concealed. They send documents by golden horses. This decree is proclaimed throughout the furthest reaches; all the myriad spirits must obey, and the Five Emperors of the Three Realms must report upward to Highest Clarity, the celestial realm revered in Daoism.

To transform living beings, the celestial realm rigorously inspects and restrains the evil demons of the Three Realms. The Northern Capital of Luofeng, where the underworld is located, keeps close watch on the ranks of ghosts and spirits, allowing nothing to be hidden, and sends documents by golden horses. This decree is proclaimed throughout the furthest reaches; all the myriad spirits must obey, and the Five Emperors of the Three Realms must report upward to Highest Clarity.

To save and deliver the people, the Celestial Worthy strictly subdued and restrained the demons in the Three Realms. In the Northern Capital of Luofeng stand six celestial cavern palaces, each ruled by a great demon king with countless subordinates. They bring harm to human life and trouble those who cultivate the Dao; from them come all manner of calamities. The Celestial Worthy therefore subdued them and protected Dao cultivators.

The Divine Lord is the chancellor of Jade Clarity. By the Celestial Worthy’s command, he proclaims orders and drives away ill omens. The Eight Awes are the giant horned dragon, lion, venomous dragon, fierce tiger, dark leopard, red serpent, qilin, and giant xie. They exhale fearsome power to subdue evil spirits. The celestial horses gallop in all directions, while the celestial soldiers clear the way ahead and stand ready for orders. The great marshal leads the ranks with a banner in hand. Blazing fire is cast out and flies ten thousand li in an instant; the Flowing Bell sounds once, its might resounding in every direction.

If demons dare to defy or obstruct the true command of the Supreme Lord, the celestial soldiers advance with weapons of gold and iron to execute them. The strongmen follow, wielding giant axes to mete out punishment, cutting down ghosts and spirits as swiftly as the wind, leaving the demons no chance to keep causing trouble. That is why the scripture repeatedly proclaims, “Thousands upon thousands behead them; tens of thousands upon tens of thousands cut apart their forms.” These words describe how sternly and swiftly the celestial troops sweep away the demon hordes, so that they can neither invade nor disturb Dao cultivators. Righteous ghosts do not turn to evil, and evil spirits cannot transform into monsters. The offices of the Three Officials, which govern the affairs of Heaven, Earth, and Water, and the cavern palaces of the Northern Capital each inspect the ghosts closely, allowing none to hide or linger. The Golden Dragon serves as courier, carrying orders and spreading proclamations throughout the boundless worlds, so that all the spirits of the Three Realms know of them. Once the purge is complete, the gods of the Three Realms and the Five Emperors of the five directions report their accomplishments to Highest Clarity, the celestial realm where the revered Daoist gods dwell.

These are the teachings established by the Celestial Worthy to clear away demonic obstacles for Dao cultivators and safeguard their bodies and minds. If a person can keep the heart-mind clear and harmonious, let the spirits fill the body, and enter deep meditative stillness, then no evil spirit can intrude and every demonic obstacle will disperse.

The hymn says: Cultivating the Dao calls for ample wisdom and strength, like a clear river undisturbed by wind and waves. Let the heart and spirit become harmonious, and pass directly beyond the realm of cinnabar clouds; even if blades and spears fill the scene before me, they can do me no harm.

Commentary on the Supreme Scripture of Primordial Beginning, the Boundless Deliverance of All Beings, Scrolls Two and Three

Chapter on Primordial Beginning’s Expounding the Teaching, Refining the True, and Safeguarding Deliverance

Living beings cling to the forms before their eyes and find it difficult to enter the profound and mysterious principles. The text therefore again expounds the state at the beginning of the Primordial Oneness, clearly revealing its laws.

The collated commentary says: This is Qingyuan’s commentary on the scripture, marking the second of its two chapters.

Eighty-Eight Words on the Cycles of Heaven and Earth and the Measure of the Kalpas

The preceding section spoke of subduing demonic obstacles and upholding the Great Dao. Now it again recounts the beginning of the generation of Heaven and Earth, making clear the efficacy of the Lingbao Way.

The collated commentary says: In Qingyuan’s commentary on the scripture, eight topics are explained separately; this is the fifth.

The Jade Record of the Primordial Cavern states: From Longhan to Yanchang, countless ages passed. Amid chaos, above there were no colors or forms, and below there was no abyss.

“Primordial Cavern” refers to the source Qi of the Great Cavern of Primordial Beginning. The “Jade Record” is the book that, after the Great Cavern opened and began to operate, recorded the merits of the celestial immortals and spirits, their ascent and descent, and the measures of the kalpa cycles. Heaven and Earth came into being in the Longhan era and continued until the Yanchang era. How many cycles of formation and destruction took place in between is too vast to count; hence the phrase “through countless ages.” At the end of each kalpa, Heaven and Earth dispersed, mountains and seas melted away, and all the forms of the myriad things vanished, leaving no physical bodies. Only the Qi of the Primordial Cavern remained undivided in its undifferentiated state, with the condition from which the myriad things had first begun to form still present; this is therefore called “chaos.” At that time, the water of True Oneness lay hidden within, and the Five Phases had not yet arisen. Thus above there were no visible colors or forms, and below there was no fathomable abyss.

Wind and water Qi filled the empty expanse, while adamantine substance bore up Heaven. Above and below, there was no gloom or darkness, no form or shadow, and no boundary or limit. Within the dim, murky state before Heaven and Earth were divided, the Qi of the Great Brahma filled the expanse, vast and distant, without light.

Wind corresponds to Wood, and Marsh to Water. With wind above and water below, everything exists within the void and formlessness. As primordial Qi (the universe’s original vital energy) moves, surges, and nourishes, the Qi of indestructible adamant supports the root of Heaven (the foundation from which Heaven and Earth arise), and the forms of Heaven and Earth begin to appear.

“Darkness and obscurity” refer to what is hidden and what is revealed; “form and shadow” refer to the appearances things take; “extremes and limits” refer to boundaries and divisions; “vastness and emptiness” refer to boundless expanses. In primordial chaos, Heaven above and Earth below were one undifferentiated whole, without form. How could anything hidden or revealed, any image of things, or any boundary be distinguished? Only the Qi of the Great Brahma (the pure Qi at the universe’s origin) transformed of itself in the deep and boundless expanse. At that time, all was silent and vast, without light or shadow.

Later, as the Qi of Metal and Wind rubbed against itself, Fire came into being. The Four Images (the four basic forces that shape the transformations of Heaven and Earth) blended, and Earth arose in turn. Earth bears Heaven and Earth and nourishes the myriad things; it is a vital foundation of the workings of creation. Once the order of the Five Phases (Wood, Fire, Earth, Metal, Water) was established, the two fundamental modes of Heaven and Earth—Yin and Yang—began to separate: Yang Qi rose to become Heaven, while Yin Qi descended to become Earth. This is how the Five Phases generate one another and Heaven and Earth take shape.

The exalted Perfected Ones of the Three Realms (the high-ranking Perfected Ones who dwell in Daoism’s Three Realms) pass beyond calamities and tribulations as easily as turning the pages through the changing seasons of the human world; they accomplish it with a mere lift of the hand. Yet living beings remain sunk in birth and death, endlessly cycling through rebirth.

In the first year of the Chiming era, a great tribulation in the workings of Heaven and Earth opened a new cycle, the Jade Calendar (a calendar recording celestial times and cycles of tribulation) set the year count, and Heaven and Earth were opened anew. Heaven passes through calamities and tribulations as easily as turning the pages through the changing seasons of the human world, completing the passage in an instant. Living beings, however, remain mired in birth and death, endlessly cycling through rebirth.

“Chiming opens a new cycle, and the transformations and passage through tribulation follow their own course” means that in the Chiming era, a new epoch of Heaven and Earth’s cycles of tribulation began, and transformation and the passage through tribulation proceeded in accordance with the Dao of Nature.

In the first year of Chiming (a form of cosmic dating used in the scripture), the great cycle began. The Jade Calendar, which records the celestial timings and cycles, established the guiding order, and Heaven and Earth were created anew. At that time, Heaven and Earth, the sun and moon, the stars, mountains and rivers, and all things took shape together, each in its fixed order. Day and night alternated, cold and heat came in turn, and the seasons passed in sequence. All things found their proper place without error. This is called “the natural course of the cycles.”

In the world, sixty years make one sexagenary cycle: one cycle marks a minor change, one hundred years make a middle period, and five hundred years mark a major change. Ten major changes make one minor kalpa, and three minor kalpas make one great kalpa. These are the usual patterns that describe the changes of cycles across countless kalpas.

The Qi of Hundong (the primordial vital energy before Heaven and Earth were divided) descended and gave rise to the Five Phases. Circulating back and forth, it became the foundation of Heaven and Earth’s ending and beginning. This is like the gradual formation of a person’s body and awareness in the womb, accompanied by the generation and transformation of the five organs. With the Dantian (the place within the body where Qi gathers in internal cultivation) as its foundation, it nourishes the millet pearl (a metaphor in internal alchemy for subtle inner awareness). This is the heart of the mystery. By refining oneself with the Qi of Chiming and making oneself a supreme treasure, one can follow the cycles without the slightest error, naturally accord with the great Dao, and remain a True Person for ages, no longer bound by the cycles of kalpas.

The hymn says:

Heaven and Earth share the same fate as humankind: their changes and dissolution know no permanence; when they end, they begin anew.

Only that one point of luminous, true treasure shines forth, keeping watch through eternity.

The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) stabilized and guarded Heaven and Earth, setting forth and spreading the Five Scriptures. Written in Red Script and Jade Characters, and in the Dragon Script of the Eight Powers (sacred characters believed in Daoism to possess divine power), these scriptures preserve and regulate the cycles of kalpas, so that Heaven may endure.

Heaven and Earth had already been established, yet they remained subject to kalpas—the cycles of catastrophe and transformation experienced by the cosmos. The Celestial Worthy of Primordial Beginning then observed the primordial Brahma Qi, the innate vital energy that constitutes the celestial realm, condensing into form. He carved jade into cloud-script, ancient characters shaped like clouds, to guard Brahma Heaven. Because these characters had been tempered by fire, they were called the “Red Writings.” Written as scriptures of the Numinous Treasure, they fully recorded the mysteries of the wondrous, the primordial, the divine, the true, and the Dao. For this reason, they were called the “Five Chapters.”

One of these five texts was meant to preserve Heaven and Earth and halt calamities. Another was meant to raise up cultivators whose foundations were shallow. It enabled those who studied them to realize the wondrous and enter the wondrous, realize the primordial and enter the primordial, realize the divine and enter the divine, realize the true and enter the true, and realize the Dao and enter the Dao. Thereafter, the wondrous could unite with the primordial, the primordial with the divine, the divine with the true, and the true with the Dao; thus one would naturally escape destruction. Transcending the realm of the true, one enters the true; realizing the Dao, one enters the Dao. Thereafter, the wondrous unites with the primordial, the primordial with the divine, the divine with the true, and the true with the Dao. One thereby naturally escapes destruction, surpasses the limits of the kalpas, and endures as long as Heaven.

The hymn says:

The Five Chapters conceal wondrous methods;

they preserve Heaven and Earth and halt calamity,

guarding the palaces of Brahma Heaven.

These are the true and wondrous secrets of the Red Writings;

for now, their form is represented by talismans and scripts.

A cross-reference in the records says: The Scripture of the Register of Immortals in Nine Grades states that in ancient times, during the vast primordial chaos before Heaven and Earth were divided and before the myriad things had taken form, the Celestial Worthy of Primordial Beginning first manifested his body. At the beginning of the Five Kalpas’ transformation, he commanded the Lord of the Way, Patriarch of Brahma’s Primordial Dawn, to compile the celestial origin and ride the currents of the Five Kalpas. Thus, the “Primordial Cavern” formed the ancestral Qi, while the “Jade Register” recorded the celestial origin.

After the One Qi divided, three factors combined to form nine paths, shaped like dragons and serpents and coiling into nine tracks without end. These were all the source of the ancestral Qi of the Nine Yangs. The Most High then set the Brahma Qi in motion and brought it into union.

First, he opened the ancestral Qi of the azure heaven. Thus the east received nine Qi, and Heaven and Earth were divided; this kalpa was called “Dragon Han.” Next, he brought the Qi together again and opened the ancestral Qi of the Southern Cinnabar Heaven. Thus the south received three Qi, and Heaven and Earth were divided; this kalpa was called “Red Radiance.” Next, he brought the Qi together again and opened the ancestral Qi of the central yellow heaven. Thus the center received twelve Qi. Another account says that the east received nine Qi, and Heaven and Earth were divided; this kalpa was called “Dragon Han.” Then the ancestral Qi of the Southern Cinnabar Heaven was opened, and the south received three Qi, and Heaven and Earth were divided…

Amid the cycles of cosmic tribulation in the celestial realm, one cycle was called “Red Brilliance.” Primordial Qi then merged and opened the ancestral Qi of Central Yellow Heaven. Thus, the central direction received twelve Qi to mark out the celestial realm; this cycle was called “Sovereign Above.” Primordial Qi merged again and opened the ancestral Qi of Pure Spirit Heaven. Thus, the west received seven Qi to mark out the celestial realm; this cycle was called “Prolonged Tranquility.” Primordial Qi merged once more and opened the ancestral Qi of Northern Mystery Heaven. Thus, the north received five Qi to mark out the celestial realm; this cycle was called “Founding Sovereignty.”

After the five cycles of tribulation had revolved and begun again, Vast Heaven took on visible form. Dao Qi blended and flowed together, and radiant scenes spread throughout the eight directions. Eight sovereigns appeared in bodily form, and the Nine Heavens—the nine tiers of heaven—were differentiated. The Celestial Worthy of Primordial Beginning therefore commanded the Heavenly Perfect Emperor to record in the Jade Calendar the conditions at the beginning of the Primordial Cavern and the principles governing the cycles and transformations of tribulation. The Jade Calendar was formed when the boundaries of the various heavens condensed the Qi of the Primordial Cavern’s Five Yangs. It records the merits of the Heavenly Perfect Ones and the Heavenly People during the cycles of tribulation, the rules for advancement and demotion, and the ranks of the Nine Sages and Nine Grades. These contents are included here. The precise number of years in the myriad cycles cannot yet be determined. Cycles of tribulation vary in scale, and their durations differ: the great cycle in which heaven and earth form and are destroyed is the largest. There are also great, middle, and small cycles. Heaven keeps the durations of these cycles secret, and the scriptures do not record them, so people in the world cannot know them all.

“Formed Through Confluence” contains 168 characters.

The preceding passage explained the principles by which heaven and earth are generated and established. This passage specifies the mysteries of how true spirits nurture precious Qi and set its transformations in motion.

A commentator says: This is the sixth of eight topics discussed one by one in Qingyuan’s commentary on the scripture.

Brahma Qi, the Primordial Qi that existed before heaven and earth, fills all space, and from it the forms of the myriad things unfold. The Primordial Framework, the fundamental order governing the movements of heaven and earth, circulates and gives rise to the thirty-two heavens. It moves in cycles through the realm without color, extending throughout the ten directions. It turns at the Dipper Lodge, passes the Winnowing Basket Lodge, and travels through the Five Constants. It divides into thirty-five parts and gathers the Primordial Qi in the Upper Origin. The Eight Radiances, the subtle luminous scenes of the eight directions, converge in hidden accord, and the Primordial Qi enters the mysterious and profound realm.

Brahma Qi is transformed from the single Qi of the Primordial Cavern. It existed before heaven and earth took shape and is the foundation of the Great Dao. It rises suddenly, then moves onward, passing through the Five Constants. It divides into thirty-five parts and gathers the Primordial Qi in the Upper Origin. The Eight Radiances converge in hidden accord, and the Primordial Qi enters the mysterious and profound realm.

The Brahmā Qi, the primordial energy that precedes creation, arises from the One Qi of the Primal Grotto. It existed before Heaven and Earth took shape and is the foundation of the Great Dao. It rises and surges, spreading over the Three Realms and reaching through all the heavens since ancient times. The Celestial Worthy of Primordial Beginning relies on it to transform and bring forth the myriad things, and Heaven and Earth depend on it for their generation. Once the Two Forms of Yin and Yang have differentiated, the forms of all things appear. Thus the Brahmā Qi initiates and unfolds the forms of the myriad things.

The Brahmā Qi is the guiding principle of Primordial Beginning’s creative transformation. It circulates among the Thirty-Two Heavens, moving naturally like a wheel. It arises from the Formless Realm and travels through the ten directions without end. It moves from the Dipper Lodge to the Winnowing Basket Lodge, then passes in sequence through the twenty-eight lunar lodges on the left, completing one circuit of Heaven that corresponds to the course of a year in the human world. The Celestial Dipper, the stars of the Northern Dipper, revolves to the left, while the Five Planets move to the right. They meet and bring creation to completion. The twenty-eight lunar lodges, together with the Sun, Moon, and Five Planets, make thirty-five celestial positions in all; hence the name “Thirty-Five Divisions.”

These celestial bodies together receive the Qi of the High and Supreme Heavenly Origin. The scenes of the eight directions mingle and converge in the hidden and subtle; this is the wondrous working. Within the wondrous there is an even deeper mystery, hence the term “Mystery upon Mystery.” The Precious Scripture on the Generation of the Spirits says: “The mingled transformations return to the Mysterious One; the most exalted congeals into the King of Primordial Beginning.” This describes the myriad things blending together and returning to the Mysterious One, then gathering into the origin of the Celestial Worthy of Primordial Beginning.

This is also like the human body: sinews and vessels extend throughout it, Qi and blood flow freely, and primordial Qi circulates within, nourishing the whole body. Only when the Three Fields—the upper, middle, and lower Dantian—are clear and the Five Viscera are settled and harmonious can the cultivator attain the True.

The hymn says:

The Brahmā Qi follows the laws as it circles left and right; in an instant, it completes one circuit of Heaven.

Though it seems to expend no effort at all, it reaches Huaxu, the immortal realm, to pay homage to the high immortals.

Amid the mystery, the Great Sovereign, the Supreme Emperor, and the exalted perfected beings wander among the scenes of the Great Rosy Clouds, chanting the Grotto Chapters, Daoist scriptures. The golden True Qi shines brightly and abundantly, its sound resounding among the clouds. Jade tones gather primordial Qi; numinous winds draw together smoke and clouds. The Purple Void, the beautiful and flourishing immortal realm, supports and protects the immortals. A thousand harmonies blend and myriad forms converge; the realm of the True comes into being of its own accord.

Here, “Mysterious” refers to the Central Palace of the Mysterious Capital at the heart of the Purple Tenuity Heaven. “Supreme Sovereign” is the Illustrious Sovereign Dao Lord, while “the High True Ones of the Supreme Emperor” refers to the Most True Ones of Lingbao. The passage means that these High True Ones dwell in the Mysterious Capital. They appear and move about above the Great Rosy Clouds, chant passages from the Great Cavern scripture, and open the Way for those who practice and study, bringing them salvation.

Then the Qi of the Golden True Ones gathers and condenses, growing radiant with light. The sound of scripture recitation carries across the clouds; its jade-toned notes gather scattered Qi, and numinous winds mingle to give rise to mist and rosy clouds. These clouds spread throughout the Purple Void, forming a beautiful scene and assisting and protecting the myriad immortals. Many harmonious currents of Qi converge and unite, enabling practitioners to cultivate a Lingbao body and attain true transcendence.

Those who cultivate the Dao cause the primordial Brahma Qi to revolve and the Imperial True Ones to settle. They make the golden light clear and penetrating, while flowing clouds move back and forth. Then signs arise naturally: the tiger roars and the wind rises; the dragon chants and Qi gathers. In this way, the “Great Treasure” of cultivation can unite and come to fruition.

Hymn:

The ancestral Qi turns toward its source, profound beyond all measure; the Supreme Sovereign’s form is majestic and complete. As wind and mist gather and disperse, the spirit light settles. Through refinement, the true countenance appears, in harmony with nature.

Within true nature dwell the spirits: the Great Lord of Long Life, the Young Lord Wuying, the Venerable Spirit Baiyuan, Taiyi the Arbiter of Destiny, Taokang, Heyan, and others. They administer talismanic commands and registers of names, protect life, and secure its root. They travel above through Shangqing, the Daoist realm of the Pure and Subtle Heavens, and enter and leave the Flower Chamber. They move through the hidden regions of the eight directions and through the most subtle places; below, they guard the Niwan, the spirit chamber within the head, and the Crimson Palace, the spirit chamber within the heart. They regulate the Five Qi within the body and bring its many spirits into harmonious accord.

The Great Lord of Long Life is a revered stellar deity among the stars of the Northern Dipper. Taiyi and Taokang serve as his guards, while Wuying and Baiyuan assist him. All are Perfected Beings who have attained the Dao. They wield jade tallies and arrange golden registers—documents recording the names and ranks of immortals—and protect the human body and lifespan. They are the root of the processes that give life its form.

Above, they move through the lofty, open realm of Shangqing, enter and leave the chambers of cinnabar radiance, travel throughout the distant reaches of the eight directions, and perceive the most subtle changes in creation. Below, they guard the human body: at times they dwell in the Niwan, the upper Dantian in the head; at times they reside in the Crimson Palace, where the heart is located. When they dwell at the body’s center, they harmonize the Qi of the Five Phases as it circulates, bringing together the many spirits within the body.

When these spirits and Qi descend into the body, they become its inner vital energy and radiance. The Great Lord of Long Life governs the heart; Baiyuan governs the lungs; Yuanying resides in the liver; Taiyi governs one’s allotted span of life and resides in the kidneys; and Taokang joins with Yan to govern the spleen. The scripture uses talismans and registers as a metaphor for the circulation of Qi and blood, through which the root of life is protected. One of these spirits and Qi dwells at the navel, harmonizing the Qi of the five organs; another rises to the head, where it joins the spirits within the body. Their union occurs at the proper times, and their ascent and descent follow an orderly course. This is called “the reversals of ascent and descent finding their proper place,” and is also called “returning and revolving.”

When the Qi of the Five Phases circulates in reverse in this way, it can replenish the precious original Qi and allow the upper, middle, and lower Dantian to flow through one another. The Yang Spirit—the luminous spiritual body formed through cultivation—then rises, and ultimately one becomes a Perfected Being. After ten cycles of turning, when ascent and descent have found their proper course, spiritual radiance fills the entire body and all Qi is harmonized. One may then become an immortal, freed from leakage and loss through the cycle of birth and death. The Scripture for Deliverance from Suffering says: “The Qi of Heaven returns to one body, and all becomes a being of nature.”

The hymn says:

Marvelous are the seven spiritual beings of Lingbao, reaching upward to Heaven’s Gate and downward to the subtlest dust realms.

Their practice depends entirely on a single key: through it one transcends leakage and becomes a Perfected Being.

After ten turns, spiritual radiance returns, and all Qi together attain immortality.

“Ten” is the number formed by combining Yin and Yang. For example, Qian is nine and Kan is one, which together make ten; Kun is six and Li is four, Xun is two and Dui is eight, Gen is three and Zhen is seven—all likewise add up to ten. This is regarded as an important number between Heaven and Earth, and as the basis of the transformations of all things. Therefore, by moving according to the number ten and turning the numinous Qi back, one can encompass the full extent of the celestial cycles. Numinous light then naturally fills everything, the various breaths return to their source, and each comes back to its true nature.

The verse says: Circulate around ten times in succession, set the three kinds of numinous Qi in motion, and all Qi returns to its source, blends into one, and goes back to the true Dao.

If one can grasp the secret of this, in an instant Heaven and Earth will seem to turn to gold.

The editor says: Scripture and commentary are interwoven in separate entries, totaling 168 characters. All of this discusses the subtle principles of refining the body and completing one’s life in the Lingbao Scripture for Deliverance. Qingyuan’s commentary also explains these principles.

The Dao De Jing says, “The valley spirit never dies; this is called the Mysterious Female.” This statement is regarded as the foundation of returning to the root and restoring life in Neidan (internal alchemy). The practitioner gathers the medicine and returns it to its source, enters the chamber to form the embryo, then undergoes transformation and emerges from the womb. Next, the practitioner ascends to the crown of the head to refine the body and cast off its bonds, while nourishing the Qi within the womb. When the Qi is full and the body complete, the Shen (spirit) is finally brought forth from its shell. “Gathering the medicine,” “forming the embryo,” and “emerging from the womb” are all technical terms for the processes of refining Qi, nurturing Shen, and undergoing transformation in Neidan.

The Sacred Annals of Lord Lao teach that the path to becoming an immortal who takes flight should never be abandoned. Once the Elixir is refined, one transforms; after transforming, one rises into the sky and rides the radiance, with another body beyond the physical one. This is called becoming an immortal. The alchemical instructions of the modern Ziyang Zhang lineage, including the Four Hundred Words on the Golden Elixir, the Awakening to Reality, the Song of Cuixu, and the Collected Works of Ziqing, also explain these matters clearly. For example: “At the pool’s bottom, the sun turns red and Yin demons vanish; atop the mountain, the moon shines white and the medicine sprouts anew. Returning to the root has its own gateway; restoring life requires seeking the passage of return. At Mao and You, Jia and Geng, one must bathe; at new moon, first quarter, full moon, and last quarter, one must guard against danger. Amid the hundred quarters of the day, carefully gauge cold and warmth; in stillness, observe the six lines, both civil and martial.” These lines speak of gathering the medicine, bathing, and the essentials of regulating the firing process and increasing or decreasing one’s effort. Such cultivation secrets are not absent from the written record.

Yet the prohibitions governing cultivation are of the utmost importance, in ancient times and today alike. During practice, one will encounter demonic obstacles and interference, and must remain steadfast. Only through personal practice and the accumulation of good deeds and merit can the necessary conditions come together for attainment.

The Can Tong also explains how the founding patriarch Bodhidharma perfected both form and spirit and returned west leaving behind only one shoe. The Embryonic Breathing Scripture, as recorded in the Veritable Record, says: “The gate of the Mysterious Female is the portal where radiance abides. If one can practice both together, sweet dew will arise naturally.” This too accords with the essential teaching of the Dao De Jing. Another work, the Song on Regulating the Spirit, describes methods of regulating the spirit that accord with the alchemical classics. Its lyrics are as follows:

To regulate the spirit, be like an infant, attached to nothing in the world. When the mind is tranquil, the spirit naturally settles. Regulate the spirit as an infant does, letting cold and heat change, and plants wither and flourish. Through continual nourishment and care, form and spirit can remain pure and true. Regulating the spirit also concerns the opening and closing of form and spirit: when they open and close in accord, it is like a golden image inside a crystal vase. The golden image is a metaphor for the Dharma body; the vase, for the body with form. The outside remains unstained, and the inside free of dust. Image and vase are clear and distinct, yet neither wholly one nor utterly separate, like still, limpid water.

Water is neither inherently muddy nor clear, and has no fixed shape. Its appearance does not emerge from a gate, nor is it brought about by effort or outward form. When a mirror is bright and clean, all things appear naturally; when water is clear, the moon’s reflection appears of itself. These states are not acquired through deliberate study, nor produced by a teacher, just as an insect may happen by chance to carve patterns in wood. The forms of the myriad things appear like moonlight; the names of the myriad teachings are like echoes in an empty valley. The Dharma has no fixed Dharma, and names have no fixed names. If one can avoid attachment to names and teachings, spirit and form will not stir in vain.

When form and spirit do not stir in vain, they appear only in response to an encounter. If the wind of deluded thoughts does not rise, how could the spirit fail to be at peace? Those skilled at listening seem not to hear; those skilled at seeing seem not to see. Cleverness is no match for simplicity, and age is no match for infancy. Nourish the practice for a thousand days, and awakening will come naturally. There is waking within a dream, and a dream within waking. Those who truly understand say little; those who speak much may not understand. The moment one speaks, something is divulged; once divulged, it is difficult for anything to arise.

The sun awaits the dawn, while my nature remains ever bright. The moon awaits its fullness, while my original essence endures. Heaven and earth nourish and moisten the body, allowing sentient beings to conceal their inner essence. The practitioner receives the clear purity of ambrosia and the fresh fragrance of ox-head incense. Walking in the flavor of emptiness and stillness, the spirit becomes joyful and the body clear. Blood turns to milk, and bones turn to jade. One can sound a lion’s roar or become the voice of a wild ox. When a white tuft grows on the forehead, the Way of the Golden Immortal has been attained.

The patriarch’s subtlety lies in profound stillness: the spirit does not see the form, and the form does not see the spirit. The mind clings to nothing, and the body is not taken as something real. If the mind itself cannot be seen, there is no other fixed name. Form and spirit have no ruler; set aside discriminating thought, and the myriad things return to equality. Who is strong, and who is weak? Who dies, and who is born? Who is joyful, and who is angry? Who is afraid, and who is startled? Who is remembering? Who is humiliated, and who is honored? Like the sun rising into the sky, all proceeds naturally, and all shines naturally.

One should practice diligently: this is the path the patriarch points out. I now append this song, using its 413 characters to encourage those who study the Dao.

The principles for cultivating the true state have already been explained. This section goes further, setting out the results of diligence and neglect, clarifying the criteria for advancement and demotion, and again urging those who cultivate the Dao to persevere.

The commentator says: This is the seventh of the eight topics presented section by section in the Qingyuan Commentary on the Scriptures.

The Dao of the Immortals prizes life and widely saves living beings. The preceding passage of the scripture spoke of opening eight paths of cultivation and setting the celestial Dharma wheel in motion. Here it continues with the prohibitions governing offenses and blessings, and with the causes and conditions of destiny.

The Dao of the Immortals cherishes life even more deeply than ordinary people strive to survive. In saving people, it always hopes that living beings will not die. Yet people often remain confused about the principles governing the changes of life and death. Thus the Highest One—a Daoist honorific for the Dao—acts from profound compassion and opens eight paths of practice, enabling people to cultivate by following them, ascend to the realm of truth, and attain the wondrous.

“Dharma wheel” refers to the ceaseless turning of the supreme wondrous teaching, and also signifies the revelation of the principles of transmigration. The scripture sets out prohibitions concerning offenses and blessings, as well as the causes and conditions of destiny, to awaken ordinary people and help them escape the suffering of transmigration and enter the inexhaustible Dharma gates. In this way, both departed souls and those born into the world can be saved. Practitioners can be reborn, report to the heavens, and ascend to them in accordance with their aspirations. In every heaven there is a gate to long life.

The criteria for ascending to heaven or falling into ruin are implicit in the “Chapters of Empty Caverns and Melodic Songs.” These chapters were spoken by demon kings to urge those who cultivate the Dao, and their wording accords with the teachings of the High Perfected, the exalted perfected beings revered in Daoism.

The hymn says:

The Dao of the Immortals earnestly saves those who study and cultivate;

for the lost, it opens eight paths.

I urge you to enter only through the gate of life,

ascend to the heavens, and turn the Dharma wheel.

The first chapter is “The Sound of Soaring Through the Realm of Desire.”

The celestial beings and humans in this world sink into ruin through their attachment to desire and pleasure. So the Demon King proclaimed a method for flying through the air, teaching people to leave behind all forms of sensual pleasure and enter a state of lightness, clarity, and purity. Hence it is called “Flying Through the Air.”

The human path is narrow and hard to understand; the path to becoming an immortal is vast and boundless. The ghost path has pleasures of its own, as though it lay just beyond the threshold between life and death. The immortal path cherishes life, while the ghost path tends toward extinction. The way of cultivating immortality often brings good fortune, whereas the ghost path is often accompanied by danger. From a lofty, pure, wondrous, and radiant realm comes a solemn, stirring song that resounds through the vast heavens. May the immortal path be fulfilled; may the human path never reach its end.

In the Northern Capital Office of the Spring Bend (the government office that oversees the underworld), hosts of countless ghosts gather, intent only on shortening people’s lifespans and ending their lives. The Daoist practitioner who recites and upholds this scripture chants the “Cavern Chapters” (the sacred verses within the scripture) to subdue the ghosts of Northern Mount Luo Feng (the site of the underworld). They bind and drive away demons, monsters, and spirits, and cut down the might of the six kinds of ghosts. The energies of the heavens surge in abundance, and through them our Dao flourishes.

The human path is exceedingly fragile and easily lost; people’s lifespans are often cut short, and their lives are threatened. The Daoist practitioner chants the “Cavern Chapters” to subdue the ghosts of Northern Mount Luo Feng; they bind and drive away demons, monsters, and spirits, and cut down the might of the six kinds of ghosts. The energies of the heavens surge in abundance, and through them our Dao flourishes.

Human life in the world is brief, and life fades away easily; the Way of the immortals, by contrast, is vast and profound, and its truth is readily confirmed. The six desires—the craving for forms, sounds, scents, tastes, touch, and mental objects—stain and confuse people, so they often mistake the feelings brought by desire for happiness. The harm caused by desire takes root from the very beginning of life. The Way of the immortals seeks to save living beings, guiding them beyond the pleasures of desire into a lofty, tranquil state.

Yet the roots of desire in the hearts of heavenly beings are never severed, even for an instant. They may therefore still turn toward the Way of the immortals or the way of ghosts, just as exemplary people and petty people each seek the company of their own kind and take pleasure in it. The Way of the immortals esteems ascent; the way of ghosts esteems decline. Those who do good always feel they have too little time to do good, while those who do evil likewise feel they have too little time to do evil. Those who cultivate the Way of the immortals often meet with good fortune; those who turn toward the way of ghosts often encounter danger. What is called good fortune is letting go of desire; what is called misfortune is craving desire.

The Most High, supremely holy, spoke with words clear and luminous, taking pity on how easily heavenly beings fall into the realm of ghosts. Thus he composed the “Song of Emptiness,” describing the bitter fruits of the six desires and refusing to let living beings sink into ruin. Beidu Quanqu, the Northern Capital’s Spring and Bend, is a place where the souls of the dead are held captive. When heavenly beings have exhausted the blessings of their reward, they enter that place. Thus the scripture says that there are crowds of ghosts there, intent only on shortening human lifespans and severing the root of life. The pleasure gained through craving desire ultimately brings this consequence.

Heavenly beings should hold fast to the human way and remain deeply wary of the realm of ghosts. Thus it says that the A people often recite the “Dongzhang” (Cavern Chapters), to subdue demonic beings and sever the roots of the six desires. This is what the scripture calls the “edge.”

Hymn:

The six desires arise from darkness; they draw one another along toward the way of ghosts. How tragic.

If you can grasp the meaning of this song of lament, you can bind the throngs of demons and open the Dao-eye—the wisdom that sees into the principles of the Dao.

Chapter of the Demon King of the Second Realm of Form:

In this heaven, attachment to forms is taken as pleasure. Therefore the scripture draws on the Way of Jade Clarity to explain that one should leave forms behind, forget the mundane world, and ascend into the mysterious realm.

The vast, boundless canopy of heaven stretches high above, while clear and pure Qi rises in every direction. The sounds of Brahmic purity—the solemn music of the celestial realms—resound among the heavens and reach throughout the ten directions. Countless great deities manifest from within me. I possess a profound scripture; recite it ten thousand times over, and you can become an immortal.

The Way of the immortals is devoted to saving all beings, while the way of ghosts binds them to one another. Heaven and earth are vast and remote, filled with turbid Qi. The pleasures of the Three Realms—the desire realm, the form realm, and the formless realm—can be surpassed, and then one may endure forever. When body and mind are delivered beyond suffering and enter my realm, the body can accord with nature.

Countless great deities manifest from within me. I possess a profound scripture; recite it ten thousand times over, and you can become an immortal. The Way of the immortals is devoted to saving all beings, while the way of ghosts binds them to one another. Heaven and earth are vast and remote, filled with turbid Qi. The pleasures of the Three Realms can be surpassed, and then one may endure forever. When body and mind are delivered beyond suffering and enter my realm, the body can return to nature.

The joy of this moment, in a limited sense, is bestowed by my grace. The vast aeon of the Longhan catastrophe, that primordial calamity of Daoist tradition, stretches without end. How can the true Dao be discerned? My realm is difficult to enter, and so I wrote this Cavernous Chapter, a text of deep mystery. Ascending through transformations, you will be tested in body and mind. Through success and failure, how many will grow weary and turn back? How many will truly be delivered? I laugh that you cannot attain deliverance, and so I sing this verse.

This celestial realm is vast and lofty, bright and open. Its luminous Qi fills all directions. It is brought forth from Brahma Qi, the primordial Qi of the precelestial origin, and extends throughout the ten directions. The countless great deities within it are the many transformations assumed by the celestial realm’s demon kings to test practitioners. Hence the saying, “They all emerge from my own body.”

The Immortal Way places the salvation of all beings above all else. It therefore proclaims this Cavern Chapter (scripture), enabling people to understand how to forget their attachments to the forms and colors of the mundane world, transcend the distinction between “emptiness” and “existence,” and ascend to the Three Pure Ones (Sanqing), the highest heavens revered in Daoism. Celestial beings take changing circumstances as a source of pleasure, yet do not know where they ought to go. This is why the Immortal Way values delivering people from suffering. If one turns back, one is often drawn toward the path of ghosts. As the saying goes, “Advance and become an immortal; retreat and become a ghost.” Each person must choose for themselves between advancing and retreating.

The realm between Heaven and Earth is boundless, yet it accumulates turbid Qi. The Realm of Form, though filled with pleasure, still faces calamities; falling into suffering is all too easy. One must forget the stains of the mundane world and ascend to the Three Realms in order to endure forever. If one can transcend this realm, the original essence of one’s true nature enters the realm of Nature. There, one is neither born nor destroyed, and all things are joy.

“Your kindness” here refers to the dust of form. The key to escaping it is to transcend attachment to the forms and colors of the mundane world. “Longhan” refers to the Way of the supreme sages of Jade Clarity. This Great Way is boundless, and everyone can cultivate and realize it. Yet now you take the Realm of Form alone to be a place of pleasure, and so cannot tell the true from the false. For this reason, this Cavern Chapter was manifested to exhort you. The demon kings test celestial beings through a thousand transformations, but many grow lax, while few can advance through diligent practice. The scripture gently mocks you for refusing to deliver yourselves, and so admonishes you in this way.

The hymn says:

People say this realm is exceedingly difficult to transcend, but I say the dust of form can readily dissolve.

As long as your own resolve is firm as iron, you can withstand the trials, even when cast into the furnace to be tempered.

The demon king of the Third Formless Realm sings:

This… [continues from the preceding text]

The celestial beings in this realm indulge their thoughts and are consequently ensnared by them. Therefore, the Demon King teaches ways to correct and master the demons, so that people can see through transformation and deception, strengthen their practice and realization, and attain immortality.

Above the Three Realms lies a remote and boundless Heavenly Net. There are no visible forms or sense objects there; clouds and vital energies rise in layer upon layer. Only the Celestial Worthy of Primordial Beginning dwells there, at the beginning of the great kalpa, as the source of all things. He governs the world where I reside and receives the decrees of the Mysterious Capital, the celestial city of the immortals in Daoist tradition. Beyond the world under my jurisdiction lies the Jade Void, the immortal realm where the Celestial Worthy of Primordial Beginning resides. I occupy the highest station and command all demons.

In the heavens, transformations are endless; foul Qi swirls and spreads in confusion. Few guard their true nature, while many are deluded. The immortal path is hard to hold fast to, while the path of ghosts easily leads people astray. The human path rests in one’s own mind; it is indeed not determined by anyone else. The immortal path prizes genuine cultivation, while the ways of the human world often prize outward glory. If you are unwilling to cultivate the immortal path, how can you transcend the Three Realms? If you insist on being reborn among the five paths of existence, what can I do?

Although the celestial beings at this level have already withdrawn from worldly sights and sounds and the defilements of the mundane world, they have not yet attained the ultimate Dao. In trying to dispel demonic obstacles, they may instead become entangled in the very idea of “dispelling demons.” The Heavenly King therefore explains how to subdue and govern the demons, hoping thereby to bring them to awakening.

Above the Three Realms lies only the profound and subtle, formless realm of Great Luo, seeming to rise like towering layers of cloud. Immortals in the lower realms cannot glimpse it. Those who attain the Dao of the Primordial Beginning dwell there, beyond the limits of time’s beginning and end; hence it is called the “Abode of Vast Calamities.” It is governed by the institutions of Jade Capital. Beyond this boundary lies the realm of Jade Void.

The Demon King claims that he occupies the highest royal seat in this heaven and can endure forever only by continually commanding the demons. He can fly through the air, transform in myriad ways, and guide cultivators toward ascension; yet defiled, turbid energy continues to arise in restless confusion. This passage points out that although celestial beings have left behind defilement and forgotten worldly sights and sounds, they have not fully let go of attachment and remain especially vulnerable to being trapped by thoughts and consciousness. Contemplating emptiness and stillness and entering the mysterious realm are therefore all the more difficult. Practicing heterodox arts and entering the path of ghosts are easy by comparison. Those who truly cultivate the Dao must forget their discriminating mind and let it dissipate on its own; this requires nothing else. Cultivating the immortal Dao prizes genuineness, while the human path easily lapses into empty display. If you celestial beings do not continue advancing in the true immortal Dao, how can you transcend the Three Realms?

Eulogy:

Again and again, I am urged to subdue the demons, yet there are truly many demonic hosts like Wei.

The root of becoming an immortal lies within oneself; on the path of ghosts, success or failure is no longer in one’s own hands.

A record of meritorious deeds and their karmic rewards, in all, one hundred and seventeen characters.

Earlier, exhortation came through setting forth the precepts. Here, the rewards gained through cultivation are made explicit, to strengthen the faith of those who study the Dao.

Textual note: This passage reads, “The Qing Dao does not depend on another.” This is the final of the eight topics expounded separately in Qingyuan’s commentary on the scripture.

This passage says that the “Songs of the Void” in the Scripture on Deliverance (Duren Jing)—heavenly melodies resounding through empty space—are found above the Three Realms, amid the open sky, and were composed by the Demon Kings. Their rhythms and sounds correspond to the verses of the Scripture of the Great Cavern (Dadong Jing). Reciting them a hundred times is called “Deliverance to the Southern Palace”; reciting them a thousand times brings the Demon Kings’ protection and welcome. When cultivation is complete, one can ascend through the vast heavens, transcend the Three Realms, and take one’s place among the “Immortal Lords,” the highest rank of perfected immortals in the Supreme Ultimate.

Those who hear these wondrous, numinous sounds also receive protection. The Demon Kings honor their forms, restrain the earth spirits who govern the ground, and send attendants to escort them. The sounds free people from the five sufferings and eight hardships bound to the Earth Gate, and enable their ancestors of seven generations to ascend and be reborn. The souls of the dead pass through Zhu Ling, the fabled place where departed souls are refined and delivered, and there receive new life. This deliverance is therefore without end: it saves both oneself and one’s forebears.

The secret writings of Heaven are revered by all the heavens. Anyone who carelessly reveals or disrespects them will fall into hell, bringing calamity upon their ancestors of seven generations.

This scripture gathers together the principles by which Heaven and Earth, all things, sages, and worthies live. For this reason, it may be transmitted only after long ages have passed. Fearing that people of shallow spiritual capacity might treat it lightly, the text establishes strict prohibitions and offers a verse of admonition.

The verse says: The Three Qi (Sanqi)—the primordial energies that constitute Heaven, Earth, and all things—mingle and swirl, condensing into the Great Luo Heaven. From there, the scripture’s rhythms and sounds are proclaimed and transformed into songs in the open sky. When the Heavenly Worthy expounds the Dao, fixed words are not needed. How could the brush and speech of the human world ever express it fully?

The scripture continues: The two preceding sections are sounds secretly transmitted by the emperors of the heavens and the most numinous Demon Kings. They belong to the words of the Great Brahma, the fundamental, wondrous sounds of the heavenly realm, and are not words of the world.

The Dao spoken by the Celestial Worthy cannot, by its very nature, be fully expressed in words. How could human writing and speech ever say it all?

The scripture says: These two chapters contain the hidden words of the Lords of Heaven and the most numinous Demon Kings. They belong to the Great Brahma’s Speech—the sacred words between Heaven and Earth—and are not ordinary worldly language. Their wording does not pursue the elegant rhythms prized in the world, nor do their chapters seek graceful literary style. For this reason, they are called profound and difficult to understand in full. These scriptures are treasures kept by Heaven, concealed in the Upper Palace of Purple Tenuity in the Mysterious Capital, a celestial palace in Daoist teaching. According to the rules of the Mysterious Ordinances, they are transmitted only once every forty thousand kalpas. A person who has attained the Dao may receive them only after bringing gold, silver, and precious treasures, making a sincere vow, and pledging before the divine beings of the Ten Heavens in accordance with the ancient rite.

The profound Dao transmitted by sages is beyond the insight and true understanding of immortals whose cultivation is shallow; at most, they can grasp its general meaning. Those who aspire to seek the Dao must offer precious treasures as a token of trust and make a sincere vow before they are permitted to receive the transmission. The prohibitions governing this secret transmission must not be violated lightly. Those in later generations whose understanding is shallow, if they alter the scriptures on their own or transmit them to unsuitable people, should remember this warning.

The hymn says:

Deep within the Jade Terrace, a golden clay seal lies locked away; dragon patterns on cloud brocade are hidden in the Palace of Purple Tenuity.

Only once in forty thousand kalpas does the chance to encounter this teaching arise. How could a student of the Dao dare neglect their practice?

The scripture continues: The cycles of Heaven and Earth also undergo decline and change; the sun, moon, and five planets wax and wane; even the most holy spiritual beings encounter periods of stillness and hardship; and those whose cultivation is still shallow may fall ill or be injured. Whenever such calamities arise, fellow practitioners should join together to observe a purification retreat, offering incense at six appointed times each day and reciting the Scripture for Deliverance of Humanity (Duren Jing) ten times. In this way, blessings and De will descend, and every kind of misfortune can be dispelled. The immeasurable scriptures can save all beings without limit.

Those who have not yet attained the true Dao will naturally encounter hardship and good fortune, and changes between auspicious and inauspicious circumstances. The resolve of later students is not yet firm, so the scripture makes clear that even the sages of Heaven and Earth cannot escape the decrees of fate—how much less can later students? Those with broad and penetrating understanding should reflect on these words again and again; then they will be less likely to fall prey to demonic trials.

“Sharing the same Qi” means that all things derive from the same primordial Qi, the fundamental breath through which the Dao gives birth to the myriad things. When clear Qi and turbid Qi divide, the One becomes Two, the Two become Three, and the Three give birth to the myriad things. Each thing takes its own form, yet all receive life from the same primordial Qi. Thus, everyone shares the same Qi.

All life born from the same original Qi (vital energy) arose after the clear and turbid Qi of Heaven and Earth separated: from unity came two, from two came three, and from three came the myriad things. Though things take on different forms and belong to different kinds, all are born by receiving the same primordial Qi, the original source of the cosmos. Thus, everyone is connected through the same Qi.

The gods and human beings between Heaven and Earth may each face different circumstances, but how could ordinary people avoid calamity? If they can unite in their resolve to save living beings and recite the scripture ten times as prescribed, they can dispel disasters and avert misfortune.

The scripture says: Those who have only made shallow progress in cultivating the Dao, or have not yet attained the rank of an immortal, will die when their allotted years run out, and their bodies will enter the Great Yin, the netherworld to which the dead return. As death approaches, a fellow cultivator who has attained the Dao may burn incense and recite the scripture ten times on their behalf, saving the form and spirit of the deceased. By following the ritual method, the person’s hun-spirit can ascend directly to the Southern Palace, a celestial palace where immortals dwell. There, according to the merit and duration of their cultivation, they will be reborn; the cycle of rebirth will continue without interruption, and in the end they will become an immortal.

Those who have not yet succeeded in cultivating the Dao have no name in the registers of the immortal realm. When their allotted years run out, both their body and consciousness will perish, and they will inevitably enter the Great Yin together. Compared with immortals in the world of the living, their situation is as far apart as Heaven and Earth. Only if fellow cultivators perform a rite of salvation for them can they regain their form and return as people in the world of the living.

Cultivators hope to become immortals, but if they pursue delusions, they instead plant the causes of a fall into suffering. If fellow cultivators are willing to save them, the Southern Elixir, where immortals refine and transform the souls of the dead, can immediately transmute their hun-spirit.

The scripture also says: When the cycles of Heaven and Earth are nearing their end, one should establish a purification retreat, burn incense, and recite the scripture. One should do the same when the stars move out of their proper courses and the light of the sun and moon falls into disorder, and when the seasons lose their order and Yin-Yang falls out of balance. The same rites should be performed when a ruler suffers calamity, warfare breaks out, or epidemics spread and people die. When a teacher or friend passes away, one may likewise establish a purification retreat, burn incense, and recite the scripture.

The merit of purification and scripture recitation is great: above, it can dispel disasters from Heaven and protect the emperor; below, it can remove poisonous harm and save the people, benefiting both the living and the dead. Such blessed virtue is beyond measure, and is therefore called “immeasurable”; it can bring salvation to all, among both gods and human beings.

Placing one’s own cultivation and the benefit of others first is the most important principle of spiritual practice. The Most High established this chapter to explain that cultivating this scripture is not only a means of saving oneself. One should also care for Heaven and Earth, the ruler, and the people, so that all may receive help. Only then is one’s practice complete, and only then can all beings be saved. The life and death of all beings can thereby find support, and the blessings gained are beyond measure. Hence they are called “immeasurable”: the aim is to save all who dwell in Heaven and among humankind.

The verse says:

Practitioners who study and recite the “Dongxuan Chapter,” a section of the Lingbao scriptures, must not forget compassion.

Those who care for their country and family, and do their utmost to help and save others, truly accumulate merit in saving people on a vast and immeasurable scale.

The scripture says: Whoever holds this scripture and is able to put these merits into practice for the sake of Heaven and Earth, the emperor, and the people, should, when disaster strikes, resolve to undertake a purification fast, burn incense, and recite the scripture ten times. The various heavens will then record that person’s name, and the gods will protect them. The Five Emperors will recognize them as a Perfected One—a person of profound virtue and cultivation—and appoint them as a minister in the Golden Palace of the Sage Lord, a revered celestial palace. The heavens record people’s merits and faults, omitting nothing, however small. The demon kings of Heaven will also recommend you and help you attain the Dao. To achieve this, you must fully understand the scripture’s highest principles.

When upholding and paying homage to this scripture, if someone treats it lightly, reveals its contents, or commits any other act of disrespect toward it, neither ghosts nor spirits will show favoritism or leniency—how much less would the heavens? The Most High knew that people’s resolve is easily shaken, and that they waver between persistence and giving up. He therefore says that the heavens record merits and faults without the slightest error. The previous chapter already explained the proper procedures for reciting the scripture. Here, four precious merits are listed to further encourage practitioners. The heavens’ recording of a person’s name means that each merit is entered in turn. The gods’ protection refers to the Lingbao deities accompanying and safeguarding the practitioner. “Recognized as a Perfected One and treated as a friend” means that the Five Emperors receive the person as a friend and acknowledge them as a Perfected One. To become “a minister in the Golden Palace of the Sage Lord” is to serve as an attendant in the Golden Palace of the Later Sage.

The verse says:

A practitioner’s resolve is as changeable as a bubble on water; diligence and idleness alike are hard to sustain without wavering.

If you fully grasp the meaning of the Lingbao scriptures, you can soon roam through Shangqing, the pure and exalted heavens of Daoist belief.

Within the heavens are the secret mantras of Brahma, sounding forth in measureless voices.

The upper scroll of the Wondrous Celestial Book, transmitted by the Celestial Worthy of Primordial Beginning.

The Eight Heavens of the East

Creation and transformation unfold on a vast scale, while radiant light shines high above. Awaken to the original source and penetrate the emptiness. Accord with the wondrous Nine Zhen; let transformations mingle and blend, and the forms of the charts take shape. Literary patterns and numinous energy turn and gather into form, following the ancestral law of the Mysterious Capital as they move through the heavens.

Within the heavens are the secret mantras of Brahma, sounding forth in measureless voices.

The upper scroll of the Wondrous Celestial Book, transmitted by the Celestial Worthy of Primordial Beginning.

The Eight Heavens of the East

Creation and transformation unfold on a vast scale, while radiant light shines high above. Awaken to the original source and penetrate the emptiness. Accord with the wondrous Nine Zhen; let transformations mingle and blend, and the forms of the charts take shape. Literary patterns and numinous energy turn and gather into form, following the ancestral law of the Mysterious Capital. Respond to change and transformations, gather all phenomena into one, and let majesty shine forth in natural perfection. Green mountains shift and move through the landscape; the Way of August Heaven holds its radiance within. Celestial jade reveals its authority, while subtle primordial Qi nourishes spirit and soul. All things mingle and array themselves, each in its proper place; the perfected essence of their brilliance glimmers faintly. Vast divine power embraces all that exists, and the great ordinances proclaim peace.

The Eight Heavens of the South

Radiance shines like a patterned design, and fiery Qi flows freely. The firm ground spreads out, clear and bright as all returns to its source. Forms in the void reveal wondrous radiance; dragons and Yang Qi dance beneath the vault of heaven. Subtle and upright, they shine with the brilliance of the celestial heights; deep and far-reaching, they settle into stillness and emptiness. At the Gate of Primordial Beginning are three pivotal openings, while the Qi of Brahma soars through the sky. Hidden awareness grows and increases, and the celestial order appears in auspicious form. Wondrous gates weave and intertwine; the Qi of the true origin spreads its essence. In purity, they hold the deep radiance; cycles turn and join, rising and transforming. They guide toward the lofty realms, feast peacefully among the clouds, and ascend through the heavens in numinous response.

The Eight Heavens of the West

Firm and vigorous yet moist, they hold the insignia and laws. Yin Qi is stern and austere, standing alone in majesty. They connect with primordial Qi and reveal pure simplicity; deep within the celestial palace, the hidden and subtle are opened. Their transformations extend everywhere, eliciting profound responses; clear, still, and empty, they are like an imperial terrace. Peaceful and remote, they pay homage to the void; broad and flourishing, they are like a pool for young immortals. Whirlwinds gather and condense, shining down to nourish; their splendid radiance is never lost. Yang Qi runs through the measure of one hundred and six; faint light sinks low, appearing and vanishing before the steps. Deep and spacious, silent and still, they gather numinous Qi at the peak of true wonder. Firm and grand, they accord with the Great Way and proclaim Heaven’s mandate to Qianlin, the celestial realm of immortals.

The Eight Heavens of the North

The dragon dwells in a deep and distant grotto, paying homage to the void. Broad and flourishing, it is like a pool for young immortals. Whirlwinds gather and condense, shining down to nourish; their splendid radiance is never lost. Yang Qi runs through the measure of one hundred and six; faint light sinks low, appearing and vanishing before the steps. Deep and spacious, silent and still, they gather numinous Qi at the peak of true wonder. Firm and grand, they accord with the Great Way and proclaim Heaven’s mandate to Qianlin.

The Eight Heavens of the North

The dragon calmly perceives transformation; pure Yang Qi lies hidden within the mysterious. All things return to their roots and merge with primordial Qi, while their forms lie concealed in the high heavens. Through wondrous transformation, wisdom comes into being; the numinous roots are released and cultivated. Red essence returns to the pure Way, bringing forth a name of majesty and honor. They remain for ages in the company of friends of Liyun, enduring countless kalpas as they dwell at Zhongqiu. The jade ramparts of Yucheng send forth songs of celebration. They receive honored rank in the Jade Chamber, and the great laws reach through the hidden realms. Mysterious patterned writings appear in radiant splendor; the ordinances of the Heavenly Way circulate in perfect completeness.

The “writing in dragon and phoenix sigils” in the upper section is also called “Jade Chapter for Dispelling Calamities from Floods, Fires, and Drowning.” It is a Jade Chapter used to ward off disasters caused by floods and fires, and the calamity of drowning.

The collator remarks: The Commentary on the Qingyuan Scripture cites the Scripture of the Celestial Lord, which calls this the “upper section of the palace of the Great Luo.” “Contemplating and perceiving the obscure and constricting” is a phrase in the main text of the dragon script and refers to the writing mentioned here. The Sichuan edition places this passage after the lower section of the Numinous Writings. But since it is called the “upper section,” this chapter should belong there. Another edition places it after the upper section, and that arrangement is adopted here.

As one contemplates the depths of the heavens, the radiance of Great Brightness and Purple Spirit appears. Nine deities deliver the souls from peril and open the passage to the realm of Jade Perfection. Brilliant light fills the sky, and the Flying Celestials—divine beings of the heavens—send forth flowing immortal music. The sun and moon move in their courses, illuminating the realm of Constant Sovereignty. Many numinous realms gather, and all things flourish in peace.

In the broad and suddenly brightened realm of Great Abundance, auspicious clouds open into numinous clarity. The Seven Luminaries—the sun, the moon, and the five planets—shine down, subduing demonic obstacles as harmonious Qi spreads in abundance. The realm of Emptiness stands at the highest point: the Way of Heaven opens, extending without end. The four quarters respond to one another and bring forth the myriad forms. Radiance washes through and rises; essence and Qi fill the space. The realm of Cavernous Yang blazes with light, and jade radiance shimmers. Seven spirit officials chant their songs, and peace and prosperity prevail in the world.

The realm of Emptiness stands at the highest point: the Way of Heaven opens, extending without end. The four quarters respond to one another and bring forth the myriad forms. Radiance washes through and rises; essence and Qi fill the space. The realm of Cavernous Yang blazes with light, and jade radiance shimmers. Seven spirit officials chant their songs, and a purple palace appears in the world. Luo blossoms scatter their brilliance, illuminating the Jade Chamber. The divine beasts of the Eight Radiances gather, while King Shao governs essence and Qi. The ninefold celestial capital lies high and deep; the ascending spirits rise toward the heavens.

In the pure immortal realm, dense as a net, fragrant halos of light fill the sky. Yellow Flower Qi pours forth to nourish all things, while mysterious radiance flows in every direction. The offices and palaces of the divine officials open wide, and the Vermilion Court—an immortal realm’s red-painted courtyard—unfolds without end. The great Dao appears like light and shadow; the true realm is settled, and all things transform and come to life. In the subtle, unadorned immortal realm, mist clears above the jade beams. Mountains rise in linked peaks, encircled by seven bands of light. The Three Offices spread out in splendor, their radiance flowing across the nine heavens. The realm is still and remote; dancing blossoms brush past ornate carriages.

At dawn, the registers are entered; within the Great Desolation, the Qi of the Dao extends outward. A-Qiu undergoes deliverance nine times, while six divine dragons dance around the carriage pole. Dense clouds coil about, and purple essence is deep and fragrant. Vast chaos gives rise to the heavens and earth through nine unfolding cycles of cosmic change. Abundant De covers all things; the Primordial River flows, refining essence and Qi. Blossoms of vitality grow, bright and immense; the sun, moon, and stars appear faintly among the clouds. Great Chen governs and keeps watch; the precincts of the Palace of Abundant Joy are clear and pure. Purple Emptiness and Tuo Hill appear, while cycles of calamity and spans of life unfold before the eyes. Buddhist chants echo through the blue mists as one wanders far in the realm of the Source. Six transformations shift and turn, cutting away evil deeds and offenses.

Vast and still, dark and empty: from this, myriad acts of deliverance are accomplished, enabling living beings to become immortals.

The Middle Chapter of the Numinous Scripture of Primordial Beginning, composed by the Dao Lord.

The Jing of the Heavenly Lord says: Although the various heavens had already come into being, they still remained subject to the cycles of calamity and fate. Thus, the Dao Lord Yuchen composed the four sections of the Numinous Writings of Primordial Beginning, forming seal script from gathered clouds. Each character was one zhang square, with light streaming from its eight corners, and served to guard the thirty-two heavens.

The upper section is kept in the Daluo Palace and is called “Guanjue Yulan”; its text is written in dragon-shaped seal script. The middle section is the scripture presented here. The lower section, described by the Dao Lord, is called “Senjiao Chuyun.” The Sovereign of Humanity admired its hidden sounds and meanings, and so retold it.

The Eight Heavens of the East

Click the teeth together nine times. Imagine a nine-colored dark dragon leading the way before you, with nine layers of azure cloud encircling your body behind you. Recite silently:

“Red Radiance opens the celestial scroll; the nine Qi return to the True Dao. You govern the portals of Primordial Beginning, great divine Azure Emperor! Your power of creation flows beyond the nine directions, winding around me and protecting my body. The eight wondrous texts comprise sixty-four chapters. They penetrate Heaven and Earth, joining me to the Way of the Immortals. I ride the dragon chariot, carry out the commands of Heaven, and ascend to the imperial pavilion where the Lord resides.” When you have finished reciting, draw in Qi nine times and swallow nine times, then stop.

“Danlou Acang, the nine Qi return to the True Dao. You govern the portals of Primordial Beginning, great divine Azure Emperor! Your power of creation flows beyond the nine directions, winding around me and protecting my body. The eight wondrous texts comprise sixty-four chapters. They penetrate Heaven and Earth, joining me to the Way of the Immortals. I ride the dragon chariot, carry out the commands of Heaven, and ascend to the imperial pavilion where the Lord resides.” When you have finished reciting, draw in Qi nine times and swallow nine times, then stop.

“Danlou Acang, Wuxiang Guanyin.”

Danlou is a tall tower on Mount Jade Capital. A is the name of the deity who governs the seasons of this heaven. Ana Cang is the name of the Youye Terrace in the celestial realm. “Wu” means emptiness; “He” refers to the gate of the sun and moon; “Guan” is the sacred name of the Heavenly Emperor Guanjue; and “Yin” means song. Tradition says that the Danlou tower on Mount Jade Capital was lofty and magnificent, its summit joined to A in the Mysterious Capital. At the daily assembly, Ana would climb the tower and beat a drum, whereupon the perfected sages of the various heavens would gather and sing the Dongzhang (liturgical verses of praise and invocation), paying homage through the gate of the sun and moon to the Celestial Worthy of Primordial Beginning in the midst of emptiness. Then the Heavenly Emperor Guanjue would lead the perfected beings up to Youye Terrace and sing the Dongzhang three times, opening the gates of salvation for the human and celestial realms. These are the cloud seal characters used by the Celestial Worthy of Primordial Beginning to guard Huangzeng Heaven.

“Xuyan Mingshou, Fal an Putan.”

Xuyan and Mingshou are names of true gods in the heavens. Fa, Lan, Pu, and Tan are Perfected Ones of the Four Palaces of Jade Clarity—high-ranking immortals in Daoist belief. When the great calamity arrives, the Celestial Worthy of Primordial Beginning orders Xuyan to open the Palace of Jade Truth and receive the immortals. Mingshou presides over the righteous Qi and guides the flow of the heavens’ Brahma Qi, the primordial energy of the celestial realm. The Celestial Worthy of Primordial Beginning then travels through the heavens: Perfected Fa leads the registers of immortals; Perfected Lan awakens and delivers departed souls; Perfected Pu sets the Dharma wheel in motion; and Perfected Tanyi raises the banners. From then on, the nine regions of the earth shine with light, and those who cultivate the Dao can be delivered. This cloud script is used by the Celestial Worthy of Primordial Beginning to guard Yuwan Heaven.

“Jiana Ayi, Huhe Liuyin.”

Jiana is the Perfected One who oversees the registers of immortals in this heaven. Ayi is the name for the jeweled trees of the celestial gardens. Hu is the title of a flying heavenly deity king, and He is the term for a message issued by the Celestial Worthy of Primordial Beginning. Liu means “to spread,” and Yin means “to chant.” At the beginning of the kalpa, the Celestial Worthy of Primordial Beginning stood beneath Ayi and breathed out primordial Brahma Qi, transforming it into wondrous, numinous sounds that spread throughout the ten thousand heavens, where they could all be chanted. Perfected Jiana then raised the register of immortals, judged life and death, and distinguished right from wrong, reporting these matters to Jade Capital. The flying heavenly deity king then descended into the human world to deliver its people. This cloud script is used by the Celestial Worthy of Primordial Beginning to guard Hetong Heaven.

“Huadu Quli, Xianpu Yuzhen.”

Hua refers to the Eastern Ultimate’s Azure Florescence Capital; Qu means “song”; and Li is the name of a jade maiden. Xian refers to the form of auspicious clouds. The original commentary does not fully explain Pu, Yuanshi, or the meaning of “Yuzhen.”

“Magnificence” refers to the capital of Eastern Azure Splendor; “song” means a melody; “Li” is the name of a Jade Maiden; “fresh” describes auspicious clouds; “Pu” is the name of a jeweled tower in this heavenly realm; “Yu” is the personal name of an Imperial Lord; and “arrive” means to come.

This passage says that the Celestial Worthy of Primordial Beginning, in the Capital of Splendor, commanded the immortal sages to lead the Jade Consorts up the Tower of Pu and chant the Cavern Scripture. Auspicious clouds gathered above the tower, and the Jade Emperor then arrived to open a rite of salvation lasting nine nights. These are all cloud writings of the Heaven of Primordial Balance and Nurturing.

In “Answering the Fall of Great Brahma, scattering mists and auspicious clouds,” “Answering the Fall” refers to the lofty palaces of this heavenly realm and the Court of Answering the Fall within them. “Great Brahma” is the title used for the Celestial Worthy of Primordial Beginning when issuing an edict of amnesty. “Scattering mists and auspicious clouds” refers to the remaining breath of the northern heavenly Brahma Qi, the primordial energy of the heavens.

The phrase means that the Celestial Worthy of Primordial Beginning proclaimed a great amnesty in the palace court of Answering the Fall, gathered in the primordial Qi, and released the souls of the dead who had sinned. They could all receive the remaining primordial Qi, recover their original nature, and then condense into mists and clouds that gathered together. These are cloud writings in which the Celestial Worthy of Primordial Beginning raises up the heavens by means of the clear text that stabilizes the primordial essence.

The hymn’s general meaning is:

A-na ascends the tower and strikes the ritual drum; before the gates of the sun and moon, he chants the Cavern Scripture three times.

The Celestial Worthy of Primordial Beginning makes his rounds and turns the Dharma wheel; he mounts the altar and issues a command, opening the Jade Palace in an instant.

The breath within sighs becomes jade-toned music, spreading through the heavens and enabling all beings to sing and dance.

The Heavenly Lord and the royal consort ascend the Tower of Pu; mists and clouds sway, unfurling dark and pale radiance.

The palace court of Answering the Fall widely grants amnesty, and limitless beings are saved.

In the Jade Capital, radiant splendor streams down and shines brilliantly upon the gates of the demonic realm.

“Flying” refers to the King of the Flying Heavenly Gods, ruler of the host of flying gods; “sprinkling” describes swiftness; “Jade” refers to the Jade Perfected, an immortal perfected being in Daoism; “Capital” refers to Fengdu, the realm of the underworld; “illumination” means clear understanding; “demon” refers to a Demon King; “above” refers to the Supreme Emperor; and “gate” means those in his service. The passage means that the Celestial Worthy of Primordial Origin expounded the Correct Way to the King of the Flying Heavenly Gods. From the Calamity of the Dragon-Han era to the Age of Yan-Kang, all that he taught was swift and clear. If practitioners of the Dao can understand its teachings, the Jade Perfected will open the dwelling of the long night; Fengdu will deliver the departed souls suffering the Eight Difficulties; the Demon King will escort and welcome them; the Supreme Emperor will nurture their spirits; and the heavenly perfected beings in his service will gladly protect and guide them to deliverance. This is the cloud script—the sacred celestial talisman—that the Celestial Worthy of Primordial Origin uses to guard Moyi Heaven.

“Supreme Head of the Unmoving, turning the heel, flowing through the mystery.” Here, “moving” is pronounced “stem,” and “heel” is pronounced “only.”

One interpretation is that “unmoving” refers to the void, “moving” to its operation, and “supreme head” to the Primordial Beginning of the Northern Emperor. This is cloud script used by the Celestial Worthy of Primordial Origin to guard Moyi Heaven.

Another interpretation takes “operation in the void” as the meaning of “unmoving” in “Supreme Head of the Unmoving,” while “supreme head” is the name of the Northern Emperor’s lower palace, his dwelling. “Turning” means to revolve, “heel” means to tread, “flowing” refers to the radiance of Flowing Dawn, and “mystery” means the empty void. The passage means that the Celestial Worthy of Primordial Origin, upholding the supreme Dao of the void, governs the eight directions, causing the Brahma Qi—the primordial energy described in Daoism—to circulate around the Northern Emperor’s palace and spread throughout the heavens. When the cycles of Qi reach their end, a great calamity arrives. At the beginning, the Celestial Worthy of Primordial Origin once again used the radiance of Flowing Dawn to guide the way and tread through the empty void, thereby carrying out his teachings.

“Mystery” can also mean the mysterious void. In this heaven there is a mountain called Empty Peak, where the souls of the dead go. If practitioners die before their cultivation of the Dao is complete, their souls ascend to this mountain. Once their merit is complete, they then move on to the Southern Elixir to undergo refinement and deliverance, a Daoist rite in which departed souls are transformed and guided to salvation. This is the cloud script used by the Celestial Worthy of Primordial Origin to guard Yueheng Heaven.

“A-Tuo-Long-Luo, the Four Forms cry out in a circle.”

“A” is the name of a mountain in this heaven. Its nine winding ridges connect and coil upward. “Tuo” is the name of a tower on the mountain. “Long” is also the name of a mountain, ninety thousand li from A-Tuo. “Luo” is a name for the sun and moon. “Four” refers to the furthest reaches of the four directions; “Forms” refers to the image chariots ridden by immortals; “Cry Out” is a hidden designation for the Supreme Emperor of Nanchang, a name avoided out of reverence in Daoism; and “Circle” refers to the immortal youth within the sun.

“Shan Tuo Lou” is a name whose Qi is connected with Yuqing. The Celestial Emperor often roams above it, observing people’s sins and blessings. The light of the sun and moon shines upon it. When a cultivator’s practice and merits are complete, the Perfected Ones of the Four Extremities, who guard the far reaches of the four directions, descend in an elephant-drawn carriage to deliver him. They lead him to pay homage to the Southern Elixir Emperor, the sovereign who presides over refinement and deliverance in the south, and seek refinement for him. A celestial youth of the midday sun then washes his body with the essence of Nine Yang Gold. This is the cloud script used by the Celestial Worthy of Primordial Beginning to guard and protect Mengyi Heaven.

The Eight Heavens of the South

Click the teeth three times and visualize the Vermilion Bird, the divine bird of the south. A phoenix spreads its wings and flies toward you, its form encircled by three layers of crimson clouds. Recite silently:

“The Three Qi flow back and forth; the numinous phoenix flies here. The eight words of jade sound shine brightly over Ziwei, the abode of the Celestial Emperor. An auspicious day brings a grand celebration, and through this my cultivation of the Dao finds its way. Nourished by cinnabar, moistened by numinous radiance, water and fire arise within my body. I don a crimson-feathered robe, rise into the sky, and set both feet upon the red ladder to heaven. I roam through the Eight Heavens of the South, accompanied by seven generations of my ancestors.”

When you have finished the incantation, draw Qi into your mouth and swallow three times in succession, then stop.

“Nan Yan Yan Dong Fu, Yu Mou Shen Shen.”

“South” refers to the world of the Cinnabar Heaven in the south. “Yan” means flame; “Dong” refers to the Palace of Penetrating Yang; “Fu” means to float or sink; “Yu Mou” refers to the substance formed when the essence within the flames coalesces; and “Shen Shen” describes a multitude. The meaning is this: In the southern Cinnabar Heaven are the Palace of Penetrating Yang and a courtyard of flowing fire. Flames surge and drift, illuminating the eight directions; the radiance of the essence, like jade pupils, glimmers and mingles in a brilliant abundance. This is where the Perfected Ones refine their forms. This is the cloud script used by the Celestial Worthy of Primordial Beginning to guard and protect Heyang Heaven.

“Brahma forms descend into emptiness; the Nine Numinous Ones press forward.”

“Brahma Form” refers to the form of the Celestial Worthy of Primordial Beginning, the supreme deity revered in Daoism. From one cosmic cycle—the formation, course, destruction, and renewal of Heaven and Earth—to the next, the forms that appear in each age are all condensed from the Qi of Great Brahma. The deity manifests in a single divine body, is not born from a womb, and appears from empty space; hence the phrase “descending from emptiness.” “Nine Spirits” refers to the Perfected One of Nine Blossoms at the Jade Capital. “Advancing before” refers to the Perfected One of the Central Terrace in this Heaven. He constantly serves the Heavenly Emperor, scattering flowers on the terrace and reciting Cavern Verses to open the way for the salvation and transformation of celestial beings. This is the cloud script—the sacred writing of Heaven—that the Celestial Worthy of Primordial Beginning uses to guard Gonghua Heaven.

“Duo” (pronounced tuo), “Luo” (pronounced he), “Pu,” “Tai,” “Green Gauze,” and “Great Thousand” are all terms in the cloud script. “Duo” is the name of a mountain in Heaven; “Luo” is the sacred name of the Divine Perfected Dao Lord; “Pu” refers to flying-heaven Perfected Ones who save and transform celestial beings through sacred inner sounds; “Tai” is the Jade Terrace south of Mount Duo; “Green Gauze” is the inner sound of the Lady of the Moon Palace; and “Great Thousand” is a designation for world cycles. Every thousand small worlds make a Small Thousand World; when Small Thousand Worlds accumulate further, they form a Great Thousand World.

Mount Duo is where the myriad dragons lie hidden. Within the mountain is the Palace of the Yellow Chamber, where Lord Luo resides. From one cosmic cycle to the next, he neither arises nor perishes. At times he leads the many Pu to the Jade Terrace, where they chant Cavern Verses to save living beings. Lady Green Gauze, whose courtesy name is Luo Ying, has a jade-like appearance: luminous and beautiful, yet without ostentation. Riding the Qi of Great Brahma, she governs the Supreme Yin, the celestial realm ruled by the Moon, ensuring that the seasons and celestial order follow the Heavenly Origin without the slightest error. When a great cycle turns, the Sun and Moon gather together at the Jade Terrace, awaiting the cycle’s renewal so that they may once again carry out the work of transformation and nurture. This is the cloud script that the Celestial Worthy of Primordial Beginning uses to guard Zongpiao Heaven.

The hymn says: The long cosmic cycles began with the Celestial Worthy of Primordial Beginning; from the preaching of the Dragon Han cycle in remote antiquity to the Yan Kang cycle.

The supreme Qi of the true Dao manifests, winding continuously and moving without cease, spreading through the eight directions to the remotest lands.

If those who cultivate the Dao have completed their practice and fulfilled their merit, they can pay homage to the Celestial Emperor and ascend to the realm of Nanchang.

The light of the Jade Eyes and Yellow Radiance shines in all directions, refining the soul and spirit with fire so they accord with the Qi of the Nine Yangs.

When the Celestial Worthy of Primordial Beginning first descended into the human world, Brahma Qi—the pure, primordial energy—coalesced into form and flew through the void.

The Perfected One of Mount Duo (a transcendent who has attained the Dao) received the supreme Dao. Neither born nor dying, he dwells in the Yellow Chamber, a sacred abode in Daoism.

He governs the warp and weft of Heaven and Earth and sets the sun and moon in motion. His vast reach extends throughout the great thousandfold world, beyond measure.

“Miaomang jiuchou, shaoyao yuanzhan” describes the time before Heaven and Earth were separated, when all was blurred in chaos. The Nine Chou are powerful ghost-beasts. Shao is the inner sound of the Demon King; yao refers to a song of jade. Yuan points to the Southern Dipper, and zhan to the Northern Dipper. The Nine Chou ghost-beasts came into being at the same time as Heaven and Earth. Their number accords with the measures of Heaven: in all, 810,000. When this number reaches its limit, a cosmic tribulation and transition arrives. These ghost-beasts are also called the “Messengers of the Nine Capitals.” The Celestial Worthy of Primordial Beginning charged them with assisting the Three Officials, deities who govern Heaven, Earth, and Water, in examining the lives and deaths of human beings.

Shao is the inner sound of the Demon King of the Divine Empyrean Palace, while songs of jade disturb and test those who cultivate the Dao. If a student’s resolve is firm, the Office of Recommendation will endorse them, and they will go to the Southern and Northern Offices to enter the register of immortals and have their names removed from the register of the dead. They then enter Golden Flower Mountain in this Heaven, pay homage to the Emperor Taiyi, and request a covenant talisman as proof of their status. Only then may they travel and feast among the various Heavens. This passage is a cloud script used by the Celestial Worthy of Primordial Beginning to guard the Heaven of Huangjia.

“Yunshang jiudu, feisheng ziqian” means that the Nine Capitals lie above the clouds, and those who ascend take flight from there.

“Yunshang” is the secret name of the Flying Heavenly God King, who flies through the heavenly realm. “Jiudu” is short for the City of the Nine Mysteries, also known as Xuantai. “Feisheng” is the title of the Great God of Renewal. “Zi” means “from,” and “Qian” refers to the Qian Forest.

This passage says that the God King Yunshang scatters the famed fragrance of a hundred harmonies and spreads blossoms of the five clouds. He holds the Jade Seal of Supreme Truth and the Tenfold Sacred Banner, a holy standard used in Daoist ritual. Three times each day he turns the sacred banner. With each full turn, the Heavenly Emperors of the various heavens come together before the altar, circle it three times, and chant the Cavern Chapters, sacred Daoist texts. The rite of transcendence is then opened.

If someone can understand the meaning and sound of this song, the Great God of Renewal will open the way to immortality for them and bestow the Qi of long life, the primordial energy cultivated in life practice. Once their five souls, the five soul energies that make up body and mind, have been refined, the Eight Radiances, the eight inner divine beings or spiritual manifestations within the body, will take up residence. They will also receive a recommendation to enter Xuantai and travel through the Qian Forest. After thirty-four years, they may receive Southern Cinnabar Refinement and Transcendence, a process of refinement and deliverance using the power of the southern cinnabar fire, once the Celestial Worthy of Primordial Beginning issues the command. This is the celestial script used by the Celestial Worthy of Primordial Beginning to guard Yaoguang Heaven.

In “Nayu Yufu, Moluo Falun,” “Na” is the secret name of this heaven’s king’s attendant; “Yu” refers to the empty wheel of the heavenly gate; “Yufu” is the inner title of the spirit child in the Dipper; “Moluo” refers to the demon king in heaven; and “Falun” means the wheel of the Great Dharma.

The phrase means that Na governs the course of the four seasons and sets the wheel of the Great Dharma in motion, keeping the divisions of the heavens—the order and seasons of celestial movement—true and without error. When the heavenly cycles reach their end, the cycles of the kalpas change. At that time, the demon king chants the Cavern Chapters and delivers those destined for deliverance. Once the heavenly wheel has completed ten revolutions, the Heavenly Emperors of the various heavens and all the gods of the Three Realms gather together, and Yufu sings the ritual invocation. At Yufu’s song, all the gods bow together, and the demon king also draws in his form. This is the celestial script used by the Celestial Worthy of Primordial Beginning to guard Duanjing Heaven.

In “Hongchi Wujing, Lanziyunrong,” “Hongchi Wujing” means a sacred phrase named “Hongchi Wujing,” while “Lanziyunrong” means gathering forms and features and setting appearances in motion.

“Hong” is the inner title of the Dragon Abyss deity within the Celestial Inspector’s domain; “Chi” is the name of the Dragon Abyss; “Wujing” is the name of the Flying Heavenly Divine King; “Lan zi” is the name of the Heavenly Gate of the Three Realms; and “Yunrong” is another title of the Mysterious Harmony Jade Maiden. The scripture says that nine dragons lie coiled within the Chi Abyss, often holding golden vessels in their mouths and using them to carry the waters of Yellow Blossoms from the Eastern Well to bathe the people of Heaven. After a practitioner attains the Dao, the Divine King Wujing opens the Palace of Long Night, where the souls of the dead dwell, allowing the practitioner’s ancestors of nine generations to ascend together through the Heavenly Gate of the Three Realms. Then the Jade Maiden Yunrong guides their souls with the Qi of Vermilion Mound, the vital essence produced there, and fills their bodies with the Mysterious Harmony’s fluid, a wondrous, harmonious liquid. This is the cloud script, a celestial talismanic text, that the Celestial Worthy of Primordial Beginning uses to guard Gongqing Heaven.

“Fulang Kuoyi, the divine tassel from its own palace.”

“Fulang” is the name of Mount Xuantai in Heaven; “Kuoyi” is the inner title of the Divine Lord of Heaven; “Shenying” is the name of the Purple Tenuity Spirit Youth; and “palace” refers to the Purple Tenuity Palace. The scripture says that the Divine Lord Kuoyi was born at the same time as the Celestial Worthy of Primordial Beginning and is the ancestral source of Mysterious Qi. He often chants Cavern Verses, sacred Daoist hymns, with the Heavenly Emperor of this heaven on Mount Fulang. Then the Perfected One opens the path of salvation for the practitioner, while Shenying guides them from the Purple Tenuity Palace to the dwelling of the Celestial Worthy of Primordial Beginning. This is the cloud script that the Celestial Worthy of Primordial Beginning uses to guard Jiyao Heaven.

The hymn says:

If practitioners wish to pay homage to the True Spirit of Golden Florescence, how can they succeed without first trying to chant the verses? They must also set the flying, life-giving Dao Qi in motion, refine and purify the five souls, and make the hundred spirits clear. When the wheel of that radiance turns, demons and malign forces dare not intrude; once the song of Fulang is sung, it can bind all things. The Divine King Wujing promptly opens the Palace of Long Night, and the ancestors of nine generations bathe together in the Mysterious Harmony’s fluid. The Divine Lord Kuoyi continues to chant the Cavern Verses, and the practitioner can go straight to the Purple Tenuity Palace to pay homage to Yuchen, the Celestial Worthy of Primordial Beginning.

The Eight Heavens of the West

Click the teeth together seven times. Visualize a White Tiger and a lion guiding the way on either side, binding all things with pure light.

The Divine King Wujing promptly opens the Palace of Long Night, and the ancestors of nine generations bathe together in the Mysterious Harmony’s fluid. The Divine Lord Kuoyi continues to chant the Cavern Verses, and the practitioner can go straight to the Purple Tenuity Palace to pay homage to Yuchen.

The Eight Heavens of the West

Knock the teeth together seven times. Visualize a white tiger and a lion guiding the way on either side of the body, then imagine seven layers of white clouds surrounding the whole body. Silently recite the incantation:

O seven subtle vital energies, Golden Spirit, and revered deities of the heavenly realms in all eight directions! Let the white tiger draw my chariot and the lion support its shafts. Let the seven energies intertwine and flow, refining me until I become an immortal. Golden light shines from my body, illuminating the pure spiritual realm. Changes take place both within and without, and I ascend through the gate of the grotto-palace. Let my ancestors of seven generations leave the netherworld, and let the departed souls in the Ninefold Darkness be released. Through countless eons, may I bring universal deliverance and endure in harmony with the cycles of Heaven.

After reciting the incantation, guide the Qi and swallow seven times.

“Daoli Chanyou, Boni Jiujiu”—the character “jiu” is pronounced with the sound “gao.”

“Daoli” is the name of a southern realm. “Chan” abbreviates the country name “Chanli.” “You” is part of the personal name of Lord Haosheng. “Boni” is the name of a spirit youth in Dongyang Palace. “Jiutong” is the secret name of the Demon King in the heavens. The scripture says that Dongyang Palace lies in the country of Chanli in the realm of Daoli, where the Celestial Worthy of Primordial Beginning once used fire to refine the true script. Refined by fire, the true script became radiant and clear, shining across the ten thousand heavens. From then on, this realm became a great hall of blessing, where all sinful souls could ascend. If a practitioner attains the Dao, Lord You oversees the practice, Boni refines the souls and delivers living beings, and Jiutong blocks the threshold that brings life to an end. Those who understand and recite this sequence of sounds can command the demons to obey. This passage is a cloud-script used by the Celestial Worthy of Primordial Beginning to protect and guard “Kongsheng Heaven.”

“Wan Sou Di Se, Tai Miao Zhi Tang.”

Wansu is the celestial title used by the Heavenly Emperor in the heavens. “Di” means to wash away and cleanse; “se” refers to the Realm of Form, the heaven of visible forms. The “Hall of Supreme Subtlety” is a heavenly palace rich in blessings and virtue. The Heavenly Emperor Huangya presides over the opening of the Scripture of the Great Vastness, governs the Qi of the heavens, and often leads a company of perfected beings on excursions through the Realm of Form. He enters and leaves the offices of Shangqing, cleansing foul Qi, protecting the celestial domain of this realm, and guiding people of wholesome faith. When someone in the heavens has attained high merit through cultivation and can govern the celestial Qi, the Heavenly Emperor elevates them, sending them upward in a chariot of radiant clouds to the Hall of Supreme Subtlety. This is the secret treasury of the heavens, where the “Chapters of the Great Cavern of Spontaneity” are kept. These cloud-script characters were used by the Celestial Worthy of Primordial Beginning to protect and guard Huangya Heaven.

Liuluo Fanmeng, Jingwei Xiaoyu.

Liu is the name of a Heavenly King; Luo is the personal name of the Moon Maiden; Fan is the name of a flying celestial perfected being; and Meng is the name of the Heavenly King of Primordial Beginning. Jing refers to the August Emperor Jing, one of the True High Ones of the Four Extremities; Wei refers to Weixiu, an immortal of Jingxiao; Xiaoyu is the palace of Jie Ren. The scripture says that Lord Liu often tours the Nine Heavens, the Lunar Emperor holds ceremonial banquets, the flying perfected being opens the gates of the Nine Heavens, and Lord Meng sets the Brahma Qi in order, guides the people of heaven, and protects the foundations of Jifeng Heaven. Xiaoyu is also the palace of the Western White-Silk Primordial Lady; the August Emperor Jing and Weixiu govern there. If practitioners can understand the meanings of these sounds, they can take the reins of a cinnabar dragon, ascend into the nine-colored clouds, and reach the terrace of the Nine August Emperors. These cloud-script characters were used by the Celestial Worthy of Primordial Beginning to protect and guard Jifeng Heaven.

Yi Miao Wujì, Wanshou Shaodu.

Yimiao is the hidden inner name of the Celestial Emperor Shihuang. “Wu” means emptiness; “Ji” is the name of a courtyard. Wanshou is the hidden personal name of the Most High Dao Lord. Shaodu is the name of the immortal lad who dwells in the sun. The scripture says that the Celestial Lord Shihuang came from the Longhan era into the Chiming era and dwelt in emptiness, within the silent courtyard. By the command of the Most High Dao Lord, he opened the mysteries of the Primordial Beginning and proclaimed the Great Teaching to save all beings. The immortal lad Shaodu scattered the sun’s essence and infused it into those who cultivated the Dao, then brushed away their dust and grime with the radiance of flying rosy clouds. This cloud script was used by the Celestial Worthy of Primordial Beginning to guard Xiaomang Heaven.

“Alanfan, that is, Lanyu Zhu, Huamo Yanyou” is a cloud script with the power to subdue and restrain. “Alan” is the Celestial Emperor’s hidden name; “Yu” is the title of the demon king Yumo; “Zhu” refers to the Desire Realm; “Hua” to the Form Realm; “Mo” to a place deep and unfathomable; “Yan” is a courtyard that binds ghosts and demons; and “You” is a chamber that confines them. The scripture says that Yumo’s followers threw the celestial beings and all living creatures into turmoil. Some dwelt in the Form Realm, others in the Desire Realm; they concealed themselves amid radiance and were elusive and hard to find. The Celestial Emperor Alan ascended a nine-storied tower and chanted a Dongzhang hymn to subdue them. At the sound of the song, all the demons bound themselves and submitted. The ghosts and demons, too, came to the chamber for confining them, where they hid their forms and submitted to restraint. In this way, the celestial beings and all living creatures were protected. This cloud script was used by the Celestial Worthy of Primordial Beginning to guard Furong Heaven.

“Once the nine openings have appeared, each becomes clear; Ana begins this section.”

“Jiu Kai” is the Great Expansion number between Heaven and Earth. “Zi” means “natural,” and “bian” means “to discern clearly.” “A” is the Heavenly Emperor’s inner name, Aqiu; “Na” is the hidden name of the flying celestial being Naxie. “Pin” means “to assess,” and “shou” means “leader among the people.”

The passage means that before Heaven and Earth separated, the Three Qi—the three primal energies that form all things in Heaven and Earth—were mingled in chaos. Later, they divided into nine layers and nine degrees. Only after these nine degrees opened up did Yin and Yang, and men and women, become distinct, with their differences appearing naturally. Another account says that the Lord Emperor Aqiu often ascended Dragon Mountain and journeyed through the capital of the Nine Mysteries. He pardoned Naxie and other spirits who wandered in the air, guided people with roots in goodness, and assessed their souls, enabling them to rise among the flying immortals and become their foremost members. These words are cloud-patterned script that the Celestial Worthy of Primordial Beginning used to guard Jiangyou Heaven.

The hymn says: The true text, tempered by fire, shines with penetrating clarity, raising countless sinful souls to blessed lands. The Lord Emperor Huangya journeys through the heavens, allowing both celestial beings and human practitioners to advance. The Brahma Sprouts of Liuluo uphold the Way of the Nine Heavens, keeping the roots of the Great Wind from scattering and perishing. The Red Radiance teacher, the Lord of the Sun Way, reveals the mysteries and expounds the Dao, saving all people. The spirits of Yumo appear and disappear, beyond finding; yet as soon as they hear the Cavern Chapters, they conceal their traces. All beings are urged to cultivate good deeds, so that they may rise among the flying immortals and become the highest rank.

In “Boundless Fu Gai, Fu Luo He Shen,” “Boundless” refers to the great holy deity of this Heaven; “Fu” is the inner name of the Lord of Renewal; “Gai” refers to this Heaven’s canopy official; “Fu” is a term for wandering souls; “Luo” refers to the Great Luo Heaven; “He” means “to celebrate together”; and “Shen” refers to the divine lord.

The passage says that the Boundless deity commands the flying celestial beings, and that all the gods advance according to their assessed rank. The Lord of Renewal oversees the registers kept through the long night, judges the causes of good and evil, and opens up the great thousand worlds. He saves wandering souls and enables them to rise to the palaces of the Great Luo, where they celebrate together with the divine lord. These words are cloud-patterned script that the Celestial Worthy of Primordial Beginning used to guard Ruanle Heaven.

“Jade Birth, Long Mulberry; Cypress Void, Immortal Deliverance.”

“Jade Birth” is another name for the Jade Capital in Heaven. “Longsang” refers to the grove of Fusang trees. According to legend, this grove grows in the Jade Birth. Its shade covers the heavens, and its leaves bear purple jade characters and scriptures of the Great Cavern. When the divine wind stirs the soul-returning grass, the mulberry grove resounds with the sounds of all things, which gather into music in the sky; hence it is called “Cypress Void.” A numinous rooster roosts in the trees. When it crows, the roosters throughout the world answer, and blue clouds and rosy mists rise as the sun comes up. At the first crow of the rooster, the flying celestial beings ascend the Jade Terrace, gather cloud Qi from the five directions, absorb the light of the Three Mornings, and lead those studying the path to immortality in joint cultivation. This is the cloud-text used by the Celestial Worthy of Primordial Beginning to guard and protect Tanshi Heaven.

The cultivation rite for the eight northern heavens: Knock the teeth five times. Visualize yourself riding beneath a feathered canopy borne by a flying dragon, with deep green Qi filling the space around you and five layers of black clouds encircling and covering your body. Then visualize divine youths and jade maidens dressed in feathered robes, standing by to guard and protect you.

Next, silently recite the incantation:

The mysterious celestial patterns move through the sky; clear, radiant light flows toward the Upper Clarity realm. “Great Being” opens the workings of transformation, and the eight characters are thereby revealed. Flying-Profound Qi purifies the empty realm, and deep Yin Qi naturally arises. The five primordial Qi flow on and intermingle, pouring into my body. I don the cap and sash of the north and receive the refining of Cavern-Spirit Qi. My kidney palace is transformed into an immortal realm; within and without, all is bright and pure. I fly through the Three Realms and roam in revelry in the Purple Court. My ancestors of seven generations celebrate together and enjoy lasting happiness. In the Seven-Treasure Grove, I shed my old womb and am born anew; I escape the sufferings of the Long Night and have my name entered in the Southern Palace. Yellow registers and white tablets record my name, so that in every life I may become an immortal.

When you have finished reciting the incantation, guide the Qi and swallow five times.

“Tuo” is the name of a flying spirit king; “Luo” refers to moonlight; “Yu” is the personal name of the Lord of Miaocheng Heaven; “Miao” is the name of a guardian deity of the Feathered Forest; “Miao” describes something lofty, distant, and profound; “Qi” refers to cloud vapors; and “He” means joining with and reflecting the heavens.

The scripture says that the spirit Tuo and the Lord of Yu Heaven were born together on the ridge of Yuna. They held the moonlight and commanded the Feathered Forest army. At appointed times, they sent the spirit Miao to travel through the Three Realms, protecting and guiding those who had attained the Dao so they could go to the Feathered Forest and receive talismanic credentials. The Feathered Forest lies in the north, its appearance corresponding to that of the heavens. It moves remotely through the cloud palaces, and cloud vapors are woven into garments. This is the cloud script by which the Celestial Worthy of Primordial Beginning protects and guards Miaocheng Heaven.

The hymn praises:

The Heavenly Lord of Ruanle is exalted beyond measure. He opens the gate of deliverance, freeing people from long darkness and the netherworld. The divine wind drifts and blows lost souls back. The empty songs of Bo are all words of the Dongzhen Cavern. When the numinous rooster first crows from the crown of the Fusang tree, the Perfected Ones gather cloud buds and consume them. Juewu rides the currents of time, follows the Dao of Qianyuan, and turns the Nine Cycles to preserve the foundations of Heaven and Earth. When the cycles of tribulation come to an end, the Bird Mother will meet at Dragon Gate; those who cultivate the Dao will ride phoenixes up to Kunlun. The spirits of the Feathered Forest receive their talismanic credentials and bow to accept new grace. Clad in misty cloud robes, they pay homage to the Celestial Emperor.

In “Flying Spirit King, Great Director, Overseer of Heaven,” “Flying” refers to the flying spirit king; “Great” refers to the office of the Registrar of All; and “Director” refers to the Zongbo. “Overseer” means that the flying spirit king leads and governs the officials who administer the heavens, while also inspecting the Long Night and overseeing its souls. “Heaven” refers to ascent into the celestial realm.

The scripture says that the flying spirit king directs the movements of Heaven and Earth and is the sovereign of the Three Realms. The demon kings of the Three Realms are all subject to his authority. He commands the Qi of the Eight Assemblies, inspects and registers the souls in the Long Night, and, according to his orders, guides the netherworld’s spirits up to the heavens. This is the cloud script by which the Celestial Worthy of Primordial Beginning guards and seals Heaven.

“Shatu measures the kalpas; Longhan shines with radiant splendor.” “Shatu” refers to the reckoning of kalpas; “Longhan” refers to the Longhan kalpa; and “Yingxian” describes a brilliant, vivid radiance.

“Sha” refers to the Shalan Palace in this heaven, and “Yin” refers to Mount Tuoqiu. “Kali measure” means assessing merit according to the cycles of calamity; “Longhan” is the name of the first kalpa. “Ying” is the personal name of the Flying Celestial King, and “Xian” is the name of the Sun Child. The Shalan Palace and Mount Tuoqiu are outlying residences of the Ziwei Heaven, where those who have received salvation in the Jade Clarity Heaven but have yet to complete their merit and practice may stay. Tens of thousands often gather there, all of them people from the Longhan kalpa. When one cycle of calamity gives way to another, the heavenly realm assesses their merit and then guides them onward to the Upper Palace. If practitioners understand the meaning of these sounds, Lord Ying will guide the assembled people, while the Shalan Sun Child will lead them in refining their forms—that is, cultivating the body until it is transformed. This is the cloud chapter with which the Celestial Worthy of Primordial Beginning guards Changrong Heaven.

In “The azure firmament, Fuli; the empty song preserves what is precious,” “azure firmament” refers to the blue-green clouds of the heavens; “Fuli” is the hidden name of the Heavenly King; “empty” is the name of the attendant of the celestial sovereign in heaven; “song” refers to the song of the Great Cavern; “preserves” means to maintain and protect; and “precious” means to cherish. In Yulong Heaven, blue-green clouds often drift down. Riding a carriage of azure clouds, the Flying Celestial King guides the sages of heaven three times a day. Seven times, they pay homage to the Seven Treasures, visit the Imperial Lord, and offer praise and congratulations. Then the celestial attendant gives a long cry, and numinous winds rise in response, becoming the song of the Great Cavern. This song protects the heavenly beings from the constraints of the cycles of calamity, and so they cherish it greatly.