《元始无量度人上品妙经通义》

Volume One of the Comprehensive Commentary on the Wondrous Scripture of Primordial Beginning, Boundless Deliverance of All Beings, annotated by Zhang Yuchu, the forty-third-generation Celestial Master (Tianshi) of the Zhengyi (Orthodox Unity) school.

Diagram of the Wondrous Transformation of the Supreme Ultimate and the Scarlet Script of the Spirit Realms within the Primordial Cavern

Diagram of the Images and Numbers of the Yellow River Chart

The numbers assigned to Heaven, in order, are one, three, five, seven, and nine; those assigned to Earth are two, four, six, eight, and ten. Heaven and Earth each have five numbers, which combine in five pairs. The numbers of Heaven add up to twenty-five, and those of Earth to thirty, making fifty-five in all. The ancients held that these numerical principles form the basis of the transformations of Heaven and Earth and the movements of spirits and ghosts.

When the numbers of the five directions are each reduced by the three numbers that symbolize the root of generation, the transformation described as “the dragon emerging from Fire and the tiger arising from Water” takes shape. The mother is concealed within the child, and the child returns to the mother. These teachings all accord with the Golden Elixir arts of “sevenfold reversal” and “ninefold return,” and with the wondrous principle of liquid gold.

Diagram of the One Aperture of Thunder

The Baopuzi says: “The One Family of the Mysterious Female” is not located in any one place among the heart, kidneys, nose, mouth, liver, lungs, the grain passage, the bladder, or the Muddy Pellet (a cultivation site in the head). Once this crucial aperture is understood, it encompasses the regulation of the fire timing at the winter solstice, the preparation of the medicines and the bathing, as well as the processes of shedding the mortal body and forming the embryo. This aperture is the aperture of Thunder. Master it, and one grasps the pivot through which Thunder and dew-like Qi operate, without needing to seek outside oneself. This is also what those who attain the Dao rely on when they rise aloft to Heaven. The response of Daoist rites to the divine is simply another application of it.

Diagram of the Reciprocal Functions of Thunder’s Pivot

Thunder is Heaven’s pivot. Its nature is benevolent and governs the generation of life; its substance belongs to Yang, though its manifested form belongs to Yin. Thus, the stems Jia, Bing, Geng, and Ren correspond to Yang Thunder.

Thunder, the power of thunder, is the pivot by which the Earth sets change in motion. Its nature is fierce and governs punishment and destruction. Its essence belongs to Yin, while the form in which it appears belongs to Yang. Thus, the thunder associated with the four Heavenly Stems Yi, Ji, Ding, and Xin is called “Yin Thunder.”

Thunder’s Mutual Function

Qian and Kun (Heaven and Earth) were originally one, and the Sun and Moon are like two jewels joined together. When Yin and Yang stir into motion, thunder appears.

Diagram of Vast, Profound Mystery

In Heaven there is no turbid Qi; on Earth there is no demonic impurity or dust.

Deep wisdom reaches clarity; its realm is vast and wondrous.

The principle of the Wujitong Book lies in “Truth,” while the Way of Non-delusion and the Mean lies in “Sincerity.” Within Truth there is already the Sovereign; beyond Sincerity there is no other spirit. When the natures of Heaven and Earth merge, one can command wind and thunder and set thunder in motion.

Diagram of Vast, Profound Mystery

In Heaven there is no turbid Qi; on Earth there is no demonic impurity or dust.

Deep wisdom reaches clarity; its realm is vast and wondrous.

The principle of the Wujitong Book lies in “Truth,” while the Way of Non-delusion and the Mean lies in “Sincerity.” Within Truth there is already the Sovereign; beyond Sincerity there is no other spirit. When the natures of Heaven and Earth merge, one can command wind and thunder and set thunder in motion. Those who embody this nature within themselves are people of utmost truth and sincerity.

Image of Cultivation in the Round Heaven and Square Earth

This diagram corresponds to the circular and square diagrams of the Earlier Heaven trigrams. Each square in it represents one character from the central section of the numinous text. Comparing it with the two preceding diagrams reveals that the mysteries of Heaven and Earth are boundless and cannot be fully described.

The Most High’s Wondrous Scripture of Limitless Salvation, Supreme Text of the Cavern Mystery and Numinous Treasure

“Tai” means vast and expansive; “Shang” means exalted and honored. When honor reaches a point beyond which nothing is higher, it is the supreme and unsurpassed rank. “Dongxuan” is the name of a category of Daoist scriptures. The scriptures are divided into the Three Caverns: Dongzhen is presided over by the Celestial Worthy of Primordial Beginning, Dongxuan by the Celestial Worthy of Numinous Treasure, and Dongshen by the Celestial Worthy of the Dao and its Virtue. This scripture was originally spoken by the Celestial Worthy of Primordial Beginning and recorded by the Dao Lord, so it is titled Dongxuan Lingbao. The scripture’s formal title is The Wondrous Scripture of the Supreme Rank on Delivering People Without Measure by Primordial Beginning, distinguishing it from the preface and postface. “The Dao says” refers to the words spoken by the Dao Lord.

It is called Taishang Dongxuan Lingbao because the Dao Lord received and carried out the intentions of the Celestial Worthy of Primordial Beginning. “Delivering People Without Measure” is the title of this scripture scroll. Of the thirty-six divisions of scripture in the Three Caverns, this one stands first, so it is called “supreme rank.” “Wondrous” means supremely subtle, profound, and mysterious; “scripture” means a path: the Dao that practitioners of the Way follow together in their daily lives. Inner cultivation is called the Elixir, that is, the ancestral Qi (the fundamental energy from which all things arise), the primordial unity that precedes Heaven. Above the “supreme” there can be no higher ancestral source; only the Dao is most exalted. “Cavern” means empty, luminous, and unobstructed; “mystery” means still and profound. “Numinous” refers to the true nature that endures forever, and “treasure” to the flow of primordial life. If you cultivate these principles within yourself, you can deliver others, and those you deliver will be beyond number or measure. Attaining the highest Dao depends on one’s own original mind. The original mind is the Dao, and it is also the scripture. Thus, when the mind is empty, clear, and spiritually responsive, with no obstruction, it can deliver people without measure.

The Dao Lord says: “In the past, in the Great Floating Li Land of the Blue-Lush Song of Emptiness, within the Beginning-Cyan Heaven, I received from the Celestial Worthy of Primordial Beginning the Supreme-Rank Scripture on Delivering People Without Measure.”

Here, “The Dao says” refers to the words of the Most High Jade-Morning Dao Lord. The text above is the title of the preface, explaining that the Dao Lord once received this scripture from the Celestial Worthy of Primordial Beginning in the Great Floating Li Land of the Blue-Lush Song of Emptiness, within the Beginning-Cyan Heaven.

“Dao’s words” refers to what the Most High Jade Dawn Lord of the Dao (Taishang Yuchen Daojun), one of Daoism’s revered deities, said. The title of the preface above records how the Lord received this scripture in the past and how the text came into being.

“Primordial Azure” refers to the azure heaven of the Eastern Nine Qi, one of the Nine Heavens of Divine Empyrean. This heaven coalesced from primordial Brahma-Qi, the precelestial energy that forms heaven and earth. Its vast expanse of blue-green clouds gives it the name “Jade Firmament.” The Qi of its azure clouds condenses into jade groves and trees; when numinous winds stir their branches, they produce a hollow, ethereal sound known as “Songs of the Void.” “Great Fuli Land” is the name of the country at the Eastern Pole. The Lord says that, in the past, at Great Fuli Land in Primordial Azure Heaven, he received the wondrous scripture from the Celestial Worthy of Primordial Beginning. He used it to widely save and transform heavenly beings and humans, hence the title “Supreme Grade of Immeasurable Salvation.”

“Earth” occupies the center and corresponds to Earth among the Five Phases (Wood, Fire, Earth, Metal, Water). The “Mysterious Pass” is a hidden, profound opening. Earth is fifth in the sequence of the Five Phases and is regarded as the root of all things between heaven and earth. Thus all things grow from Earth and ultimately return to it. The “Mysterious Pass” spoken of here is the precious pearl; the original spirit is Primordial Beginning. The boundless generation and transformation of all things arise from this.

“Primordial Azure” symbolizes Wood, while “Fire” symbolizes the dragon. The Zhen trigram has the number three. When the first line of the Qian trigram enters the Zhen trigram, it forms Zhen, which symbolizes the eldest son. This is like spring, first among the four seasons, when all things begin to sprout. The generative sequence of the Five Phases is Water giving birth to Wood, and Wood giving birth to Fire. In this way the cycle turns without end, generation following generation.

Before the Celestial Worthy of Primordial Beginning was about to expound this scripture, he circled ten times to summon beings from the ten directions, then went to take his seat on the ritual platform. “Origin” carries the meanings of Qian Origin and Kun Origin: the primordial force through which heaven and earth generate all things.

“Primordial Beginning,” like the Origin of Heaven and the Origin of Earth, is the fundamental source that precedes Heaven and Earth and from which they arise. It is also the beginning of all change and the ancestral source of every kind of being. It is an honorific title of the Celestial Worthy of the Empty Sovereign, the supreme Celestial Worthy revered in Daoism, and signifies the highest among the heavens. At this time, the Celestial Worthy of Primordial Beginning proclaims the scriptures and teachings for delivering people. He makes ten circuits, summons the exalted sages and high worthies of the ten directions, and gathers them in a realm subtle as a millet pearl. There they proclaim profound principles, then take their seats to expound the scripture.

From the perspective of cultivation, Primordial Beginning also refers to the ancestral Qi of the Dharma Body—the vital energy that is the source of life—and the Original Shen, the spirit inherent from before birth. In other words, it is indestructible true emptiness, one’s original nature. In this scripture, ancestral Qi is the foundation of Neidan (internal alchemy). When the Original Shen is clear and undimmed, the Qi endowed by Heaven’s Mandate continues to circulate, flowing through the upper and lower regions and in all four directions. Its movement and stillness have no fixed beginning, and it passes back and forth without ceasing. This is what “making ten circuits” means. “Ten” is formed from five, the number of generation, and five, the number of completion; together they are the numbers of Heaven and Earth. In Neidan cultivation, tradition holds that it takes ten months to complete the work.

The “ten directions” encompass the five yang numbers—one, three, five, seven, and nine—and the five yin numbers—two, four, six, eight, and ten. They symbolize the use of Yin-Yang Qi in the return of the Elixir. Within the Mysterious Pass, the crucial point where Yin and Yang meet in Neidan cultivation, true yin and true yang Qi mingle. Then the body’s hundred channels flow freely, like rivers gathering and coursing onward. This is like the true sages of the ten directions gathering of their own accord, without needing to be summoned.

The Great Gods of Heavenly Truth, exalted sages and perfected worthies, Perfected Ones of wondrous practice, and countless immortals come riding through the air, flying among the clouds. They ride in blue-green carriages with jade wheels, shaded by feathered canopies. Jade light shimmers, dense clouds of five colors billow, and the vast sky is illuminated.

Countless perfected Immortals gathered, including the gods of the sun, moon, and stars across the five hundred million heavens; the true gods of the celestial realm; the earth deities; the gods of the heavenly, earthly, and watery palaces; and the Immortals and sages of the Three Realms and Ten Directions. Their number could not be reckoned. They arrived together through the air, riding the void and treading upon the sacred Qi, reaching their destination without walking. Some rose through the cinnabar skies on clouds; others came borne by the Three Pure Clouds or the rosy mists. Their carriages, feathered canopies, and other ceremonial regalia were wondrous transformations manifested at the same moment by the perfected sages, mysterious and beyond prediction.

The flowing Jing and Qi shone with a jade-like luster, rich in five colors, while the Three Lights—the radiance of the sun, moon, and stars—intermingled. The perfected Immortals’ harmonious forms appeared clearly, and so five-colored radiance mingled across the vast sky, bright and transparent. When a practitioner cultivates inwardly, after the Golden Mother—the deity symbolizing Yin Jing and Qi within the body—returns to the spirit chamber, the spirit governs Qi, and Qi refines and nourishes the spirit. Lead and mercury, terms in internal alchemy that symbolize Yin and Yang Jing and Qi, then restrain one another, bringing Yin and Yang together. This is like the gathering of a thousand perfected Immortals and myriad sages. Before long, Metal and Fire shine together in the spirit chamber; inside and out become luminous, Jing and Qi flow and gleam, and splendid five-colored radiance appears across the vast sky.

For seven days and seven nights, the sun, moon, and stars of the heavens, along with the revolving celestial markers—the Xuanji and Yuheng, symbols of the movement of the heavenly bodies—came to a complete halt. The spirit wind ceased, and the clouds between mountains and seas disappeared. No floating clouds obscured the sky, and the Qi of the four directions was clear and pure. Throughout the land, the earth, rivers, mountains, and forests became level and even, with no differences in height; the ground turned entirely the color of emerald jade, with no other color remaining.

“Seven” belongs to the number of Fire and also carries the meaning of the “seven returns.” The Book of Changes says, “On the seventh day, return comes.” This means that when the movement of things reaches the cycle of seven, it turns back and begins anew. Ancient Confucian scholars held that Yang Qi arises at the hour of Zi, while Yin Qi arises at the hour of Wu.

“Seven” is the number of Fire and also carries the meaning of “seven returns.” The Book of Changes says, “After seven days, it returns.” Whenever a cycle of numbers reaches seven, it turns back and returns. Scholars of earlier generations said that Yang Qi begins to arise at the hour of Zi (midnight), while Yin Qi begins to arise at the hour of Wu (noon). From Wu to Zi, it passes through seven stages and then returns. This is the pattern by which Yin and Yang wax and wane in Heaven and Earth. Over the course of a day, Yang Qi begins to revive from the hour of Wu until midnight, the hour of Zi. Over the course of a year, Yin Qi first arises in the fifth month, and Yang Qi returns in the eleventh month, the month of Zi. Over the course of a month, about seven days after a Wu day comes another Zi day. This is the fixed pattern of the Dao of Heaven.

“The heavens” refers to the thirty-two heavens. “The sun, moon, stars and constellations, the Jade Pivot and Jade Balance” refers to the stars of the celestial sphere and the seven stars at its center. The celestial bodies form a seamless whole, circulating without a moment’s pause. At this point, the wheel of Heaven seems to stop turning and return to its root, just as the Book of Changes says that in the Returning Hexagram, Yang Qi returns alone. The seven stars mentioned here correspond precisely to this image of return.

When a practitioner settles into stillness and the breath no longer enters or leaves, this is called “the divine wind falling silent.” Emotions and thoughts in the heart-mind suddenly disperse, and the movement of Qi no longer rises or falls. It is as if the mists among the mountains and rivers have drawn in and vanished, while the clouds in the sky have dispersed, leaving the atmosphere in every direction clear and bright.

“The land of a single realm” refers to Fuli soil. When the scripture is expounded, if the divine intention is settled and the gaze steady, the pulse and breath cease, the mind is quiet, one’s nature returns to stillness, and thoughts of every kind of affair disappear, then mountains, rivers and forests seem level and uniform, with no differences of height; one’s nature is clear as jade, without any other color. If a Dao cultivator can forget the body and put an end to thought, empty all things, and quiet both body and mind, the pure and unified nature will become manifest. They will feel the whole body fall into stillness, the hundred channels cease to flow, and True Lead, a key substance in Neidan cultivation refined from essence and Qi, shine forth. This is called “the soil all becoming green jade.” The Mysterious Master says this is the state of entering great stillness: the light of Shen is clear and bright, revealing the realm of Jade Purity.

The assembled Perfected Ones stand in attendance beside the seat, while the Heavenly Worthy of Primordial Beginning sits upright in the sky upon a five-colored lion.

“Primordial Beginning” refers to the Original Spirit, a person’s fundamental spirit. “Mysterious Seat” refers to the Spirit Chamber, the mysterious realm where the Original Spirit resides. The Dharma Body of Primordial Beginning hangs suspended in the air, seated five zhang above the ground, signifying freedom from the constraints of external forms. The five colors are the Qi of wondrous transformations, while the lion symbolizes the knowing mind. The perfected beings stand in attendance on either side. The Dharma Body of Primordial Beginning sits serenely in empty space, with the five Qi converging toward the Crimson Palace, the inner alchemical seat of the heart spirit.

The radiance of the five colors shines brightly, symbolizing the Original Spirit settled in the Spirit Chamber. By stilling the mind and gathering the Qi, one unites the three realms; the knowing mind becomes clear and wondrous, penetrating the formless, boundless realm. Thus the colors of the five directions interweave and shine in the central Palace of Yellow.

The scripture says that after the teaching has been expounded once, the great sages of all the heavens join in praising its goodness. At that moment, deaf people throughout the land regain their hearing. After it has been expounded twice, the blind regain their sight; three times, those unable to speak find their voices; four times, the lame and those long unable to walk because of illness rise to their feet; five times, those who have suffered illness for a long time recover their health; six times, white hair turns black and lost teeth grow back; seven times, the elderly regain the strength of their prime, while the young grow stronger still; eight times, pregnant women and pregnant birds and beasts, whether their young have already been born or not, all bring them safely to life; nine times, gold and jade hidden in the earth are revealed; ten times, dry bones come back to life, rise up, and become living people.

At that time, all the men and women in the land sincerely believe and accept the teaching. All receive protection and deliverance, and attain long life.

The nine revolutions of the Golden Elixir—the Neidan process of refining and transforming the elixir until it is complete—take ten months, the period in which the embryo forms and the spirit is transformed. The Yellow River Chart (Hetu) uses the numbers one through ten to represent the generation of all things and their ceaseless renewal. The Luo River Writing (Luoshu), by contrast, uses the numerical patterns of vertical and horizontal change to show the movement of the Five Phases (Wood, Fire, Earth, Metal, Water). If we remove the ten formed by adding the vertical and horizontal lines in the Luoshu, the remaining one and five together make ten. This expresses the constant, unchanging order of the Five Phases between Heaven and Earth. Nothing in the myriad things can go against this order.

Thus, reciting the scripture once corresponds to “Heaven’s one gives rise to Water.” Water is conceived by Qian Metal—the Qi of the Qian trigram, which belongs to Metal—like a child dwelling in its mother’s womb. This is called the “embryo of Golden Elixir formed from empty Qi,” the embryo of the Golden Elixir coalesced from primordial Qi. All things in Heaven and Earth are generated from it, because Water is the beginning of number. The great sages of all the heavens praise it together, showing that the heavens gladly approve. Primordial Qi can therefore circulate freely, and the hundred spirits are all in communication. “The men and women of one country” may also be understood as the Yin and Yang Qi within a single body. Once the Qi has spread and opened, even the deaf can hear. The Kan trigram corresponds to the ears; when the power of the number one reaches everywhere, the ear orifices open.

Reciting the scripture twice corresponds to “Earth’s two gives rise to Fire.” Fire is conceived by Xun Wood, as though the mother were hidden within the child’s womb. This is called Wood and Fire occupying the same position. The Li trigram corresponds to the eyes; when the number two circulates everywhere, the radiance of Li Fire shines, and the eyes become clear.

Reciting the scripture three times corresponds to “Heaven’s three gives rise to Wood.” Zhen Wood is conceived by Gen Water. Sound belongs to Metal, which normally overcomes Wood; yet Wood becomes pregnant in Metal’s position: Wood is extinguished at the Shen position and conceived at the You position. This symbolizes Metal hidden within Wood. Metal and Wood restrain one another and thereby produce sound, so even those who have lost their speech can begin to speak.

Reciting the scripture four times corresponds to “Earth’s four gives rise to Metal.” Dui Metal is conceived by Kun Earth, because Earth gives birth to Metal. The feet belong to Wood. When the scripture has been recited four times, even those who are lame or ill can rise and walk. Metal is extinguished at the Yin position and conceived at the Mao position, as if it were conceived within Wood. This symbolizes Wood hidden within Metal.

Reciting the scripture five times corresponds to “Heaven’s five gives rise to Earth.” The Qi of Wu Earth is conceived in Li Fire and receives the proper Qi of Heaven and Earth. Let Wu Earth return to Ji Earth; the two Earths join to form the shape of a tablet. This is “the moon’s essence, Kan Wu, and the sun’s radiance, Li Ji,” symbolizing the sun and moon joined as one. If people understand how to cultivate, restrain anger and desire, cultivate their nature, and persist in refining the self—nurturing and training their own nature—they can allow the Great One, the primordial unity of Qi, to contain their true nature. The Mysterious Pearl, a symbol of the Neidan elixir, then takes shape. Becoming one with Qian and Kun, Heaven and Earth, they will find long life and enduring vision within reach. Why, then, worry about chronic illness and stubborn disease? People are burdened by illness because they do not understand the subtle principle of returning to the source.

Reciting the scripture six times corresponds to “Earth’s six brings it to completion.” Heaven’s one gives rise to Water, and Kan lies in the north, where true Yin is contained within Yang. Qian Metal gives birth to Kan Water, which condenses into true Lead, a Neidan term for the refined Qi formed in cultivation. Lead is the mother of Metal: Lead is black and Metal is white. Thus white hair turning black and lost teeth growing back are regarded as signs of returning to the root and restoring the original state.

Reciting the scripture seven times corresponds to “Heaven’s seven brings it to completion.” Earth’s two gives rise to Fire, and Li lies in the south, where true Yang is contained within Yin. Xun Wood gives birth to Li Fire, which condenses into true Mercury, a Neidan term for the refined Qi that works in conjunction with true Lead. This is called “the sevenfold return.” Li Mercury is governed by Metal Lead, then nurtured with Metal and Fire. Qian Metal belongs to old Yang, while Li Fire belongs to young Yin. Thus the aged can regain strength, and the young can become more robust.

Reciting the scripture eight times corresponds to “Earth’s eight brings it to completion.” Heaven’s three gives rise to Wood, and Zhen lies in the east, where Gen and Zhen join to form Water. Mercury responds to the Qi of Lead and condenses into Cinnabar; Cinnabar contains the substance of Mercury, like an embryo in the womb. These are all expressions of the primordial, true One Qi. Gathered in the central compass—the center where Qi coalesces in Neidan cultivation—it generates the myriad things, cycles day and night, and nourishes the sacred embryo. The turbid, sluggish Qi acquired after birth cannot conceive it. Thus pregnancy in women and the incubation of eggs by birds and beasts, whether the offspring have been born or not, all come about through this process.

Reciting the scripture nine times corresponds to “Heaven’s nine brings it to completion.” Earth’s four gives rise to Metal, and Dui lies in the west. Dui Metal joins with Kun Earth, while Kan Water is hidden in the mother’s womb. This is called “the ninefold return.” Mercury enters the earthen crucible, the place where the elixir’s Qi is refined, and becomes a treasure. This means that the One Qi has returned to its source. At first, the Golden Elixir was born from the embryo of Golden Elixir formed from empty Qi, but its Metal nature had not yet appeared. Now Metal returns to the root of nature and life, enters the central palace, and becomes the body of the elixir. The central palace belongs to Earth, and Earth belongs to the ground; therefore, the Metal and jade hidden beneath the earth are revealed, and the Mother of Metal—the source Qi that conceives the Golden Elixir—settles in the central palace.

Reciting the scripture ten times corresponds to “Earth’s ten brings it to completion.” Heaven’s five gives rise to Earth, which occupies the center and is the source from which all things are generated. The Earth of Heaven’s five is Yang; the Earth of Earth’s ten is Yin. The two Earths join to form the shape of a tablet, which is why the returned elixir is also called the “sword-tip measure.” Metal dwells within them, and Qian Metal, within Kun Earth, reverses its usual role and restrains Li Fire. This is what is meant by “the Five Phases turn upside down and extend”: the Five Phases transform and interact, extending the Qi of the elixir. Through cultivation, a person can become young again in old age, transcend the ordinary and attain sagehood, and even return from death to life, like the story of the Most High Lord Lao saving Xu Jia. Thus it is said that even withered bones can revive and become living people again.

At this point, all the men and women in one country wholeheartedly turn toward the Dao. Here, “country” is a metaphor for the human body, and “men and women” for Yin and Yang Qi. All who hear the teachings of the scripture are protected and saved, and attain the Way of long life. “Wholeheartedly turn toward” means that Yin and Yang Qi join in harmony. When Yin and Yang Qi are harmonized, the Great One returns to truth; the living are delivered, and the souls of the dead are refined and delivered as well. This is called long life.

The Dao says: At this time, whenever the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), a revered Daoist deity, recited the scripture, supreme and authentic gods from the boundless regions led countless beings through the air to hear it. At the first recitation, the divine assembly from the east arrived; at the second, the assembly from the south; at the third, from the west; at the fourth, from the north; at the fifth, from the northeast; at the sixth, from the southeast; at the seventh, from the southwest; at the eighth, from the northwest; at the ninth, from above; and at the tenth, from below. This passage depicts the magnificent scene of the Celestial Worthy proclaiming the scripture as gods and countless listeners from every direction arrive in succession through the air.

This passage recounts the Dao Lord’s (a revered deity in Daoism) account of how the scripture was taught, from beginning to end. “Ten passages to deliver beings, ten cycles to restore the spirits” expresses the purpose of both the scripture and its preface.

When the Heavenly Worthy proclaimed the scripture, he drew forth countless perfected beings and other living creatures from the boundless worlds of the ten directions. They all came through the air. Among them were the Brahma-Witness Suyan Heaven and other heavens in the east, located in the Mao position of the Zhen trigram palace; the Boundless Yudan Heaven and other heavens in the south, located in the Wu position of the Li trigram palace; the Numinous Transformation Brahma-Attendant Heaven and other heavens in the west, located in the You position of the Dui trigram palace; and the Cave-Origin Responsive-Sound Heaven and other heavens in the north, located in the Zi position of the Kan trigram palace. Also present were the High-Void Clear-Brightness Heaven and other heavens in the northeast, located in the Yin position of the Gen trigram palace; the Poluoni Unproud-Bliss Heaven and other heavens in the southeast, located in the Si position of the Xun trigram palace; the Silent Doushu Heaven and other heavens in the southwest, located in the Shen position of the Kun trigram palace; and the Supreme Supreme Meditation-Goodness Boundless-Life Heaven and other heavens in the northwest, located in the Hai position of the Qian trigram palace. The thirty-six heavens of the Jade Perfected of Shangqing in the Nine Heavens above, the thirty-two heavens of the Formless Realm, the Form Realm, and the Desire Realm below, and countless beings from the Three Origins and Nine Earths all came to the Fuli land in the Heaven of Beginning Blue to hear the scripture and receive the teaching.

In terms of inner cultivation, “true lead” is the medicine, and the “ancestral Mysterious Pass”—the fundamental juncture through which the inner Golden Elixir forms—is the foundation of the Elixir. This is the inner meaning of the scripture spoken by the Celestial Worthy of Primordial Beginning. Earth occupies the center and symbolizes the central palace; from it arises the number ten. The “center” referred to here is the Mysterious Pass.

The scripture’s “ten recitations” draw on the numbers by which Heaven and Earth generate things, while the “ten directions” correspond to the Five Phases in combination. The numbers of Heaven are one, three, five, seven, and nine, totaling twenty-five; these belong to Yang essence. The numbers of Earth are two, four, six, eight, and ten, totaling thirty; these belong to Yin splendor. Five is the generative number of Yang and the foundation of the Five Phases. Ten is the completing number of Yin and the source of the transformations of the myriad things. One and nine, and four and six, each combine to make ten, symbolizing Metal and Water as sharing a source. Two and eight, and three and seven, each combine to make ten, symbolizing Wood and Fire as sharing one substance. The total is fifty-five, apportioned among the five directions.

When the Five Phases are reversed from their ordinary sequence according to the methods of Neidan (internal alchemy), the saying arises that “the dragon comes forth from Fire, and the tiger is born toward Water.” Fire is generated by Wood, like extracting mercury from cinnabar sand: this is the “sevenfold return,” in which cinnabar returns to its original nature. Water is generated by Metal, like extracting lead from silver: this is the “ninefold restoration,” in which the Golden Elixir returns to its true origin. The Book of Changes says, “The qi of Heaven and Earth mingle, and through this the myriad things are transformed and brought to maturity.” Thus the supremely true great spirits, boundless and without limit, are all able to descend.

The symbolic arrangement of the Elixir’s foundation also follows the 384 lines of the Book of Changes, and the stages of the firing process are governed in cyclical order. Within the body, the Five Stars are set in motion, with the twenty-eight lunar lodges arranged around them. Within the cauldron and furnace, 3,600 upright Qi are gathered, turning back the pivotal currents of the seventy-two pentads. The Yin Talisman of the sixty-four hexagrams is put to use, while the Yang Fire symbolized by the twenty-four solar terms is fanned into action. In this way, the three souls guard the body, the seven po return to it, and the twelve thousand spirits within the body all obey at once. This is what is meant by “ten cycles to restore the spirits, and the myriad Qi attain immortality together.”

After the scripture had been expounded ten times, the great divine beings of Heaven’s perfect truth from the boundless heavens of the Ten Directions all arrived at the same moment. Men and women throughout the land sincerely turned toward and revered the Celestial Worthy. Those who came were as numerous as fine rain and dense mist, beyond counting; they filled half the land, pressing the earth down until it sank. Still, nothing could stop people from coming.

Here, “ten times” also serves as a metaphor for the completion of one’s spiritual practice. At this point, thoughts have ceased and the spirit is settled. One’s nature and life return to their original state, and what is called “true lead”—a Neidan term for the symbolic vital essence used in cultivation—returns to the Elixir Chamber. The Yin-Yang energies within the body blend and nourish it throughout, moving in all directions like rain and mist moistening all things, ceaselessly circulating back and forth. Thus they are described as an endless multitude filling every place; even when the earth sinks under their weight, they cannot be stopped.

At this time, the Celestial Worthy of Primordial Beginning suspended a precious pearl, the size of a grain of millet, in the midst of the empty mystery, five zhang above the ground.

Lord Xin said: “Primordial Beginning” refers to one’s own original Shen, the spirit at the root of human existence. The “Precious Pearl” is the mind. Confucians call it the “Supreme Ultimate” (Taiji); Buddhists call it “Perfect Enlightenment.” These names point to the same principle. Daoists also call it the “Mysterious Pearl,” the “Pearl of the Mind,” or the “Millet Pearl”; each refers to this same mind.

“Precious” carries the sense of utmost purity and truth. It is the same preciousness expressed in “Numinous Treasure” (Lingbao). The pearl appears as tiny as a grain of millet, yet can contain the whole universe; in its most minute form, it can enter the space between the finest hairs. It is so vast that it has no boundaries, and so small that it has no limit. Its transformations are beyond measure. It therefore abides in the mysterious subtlety of the void and cannot be sought through outward appearances.

In “five zhang above the earth,” the “five” is the number of Earth. It symbolizes the central position among the Five Phases and corresponds to the numbers through which they arise. When the mind is empty and still, it is like the Taiji resting in the void; when the mind is empty and still, the original Shen abides within it. This is the realm of the mysterious void, where transformations cannot be fathomed. Is this not the principle meant by the “Golden Embryo of Empty Qi”? Thus the Mysterious Master said: “This is the Way of the Jade Clarity Precious Pearl and the spirit-transformed immortal embryo.”

Xiao Guanfu explained: “‘Primordial Beginning suspends the pearl’ means that spirit and Dao unite. In earlier accounts of the scripture, the Heavenly Worthy of Primordial Beginning sat upon a lion. This symbolizes spirit gathering within the inner chamber, seeking existence from nonexistence. Now the Precious Pearl hangs in the mysterious void, symbolizing a passage beyond conscious awareness, away from the world’s tangible things, and a movement out of existence into nonexistence. These are all the workings through which the Heavenly Worthy manifests wondrous transformations. They show that within what is supremely pure and minute lies the Dao in its utmost subtlety.”

The Heavenly Worthy of Primordial Beginning led the Heavenly Perfected Great Spirits, the Supreme Sages and High Worthies, the Realized Ones of Wondrous Practice, and the countless Perfected Great Spirits from the Ten Directions into the Precious Pearl together. Those in heaven looked up and saw them continually entering through the pearl’s opening. Once inside, they no longer knew where they were. After the people in the realm dispersed, the earth became level again, no longer tilted or collapsed.

The Celestial Worthy suspended a precious pearl in the air and led the Three Primal Ones and Nine Sages, the Five Elders and Nine Perfected Ones, the Great Divine Beings of Heaven, and countless living beings into it together. Those in heaven looked up and saw them turn into clusters of light amid the five-colored radiance in the sky and stream through the pearl’s opening. Then no one could see where they were, or even see the heavenly realm that had been there before. The people of the kingdom also dispersed. Everything around them fell silent and still, and the earth became level and stable, no longer tilting or sinking. Only the supreme heavenly sages could enter this wondrous, empty mystery; everyone else could only look up. The scripture says that the supremely true Great Divine Beings from the boundless ten directions and countless living beings had all entered the pearl. Were they not themselves also people of heaven?

This can also be understood in terms of inner cultivation: the precious pearl symbolizes a clear and luminous mind. When the mind’s pearl is pure and bright, Qi and Shen unite; all thoughts are gathered and brought to a single point, and countless scattered thoughts seem to enter the pearl. As the six faculties—eyes, ears, nose, tongue, body, and mind—grow quiet, the one true nature appears. The mind then ceases to tilt and stir, and returns to balance and stillness.

The Celestial Worthy of Primordial Beginning then finished expounding the scripture inside the precious pearl. The Perfected Ones supervised and bore witness to the rites, then transmitted the scripture to me. The joy of that moment is beyond words. The ritual was nearly complete, and the gods of the heavens each returned to their proper place. In an instant, all around fell silent, without the slightest sound.

After Yuanshi Tianzun finished expounding the scripture within the precious pearl, the assembled perfected immortals attended upon him. He then transmitted the method of delivering people to the Dao Lord. At that time, the Dao Lord was overjoyed and felt deeply fortunate, though his feelings were beyond words and impossible to describe. When all the ritual activities had ended, the celestial perfected immortals each returned to their own domains. In the blink of an eye, the entire realm became peaceful and still, silent without a sound.

In terms of inner cultivation, the Primordial Spirit dwells within the central One Qi, joining and permeating the nine apertures—the body’s nine openings. It perceives the Golden Mother, a Neidan term related to refining and nurturing, and gathers and controls the sand and mercury, alchemical substances used in cultivation, bringing them into the cauldron, the symbolic vessel used in Neidan practice. When cultivation reaches this stage, the joy is beyond words. After a brief moment, the myriad spirits return to their source. Body and mind enter a dim, tranquil state; the image of the precious pearl no longer appears, and all returns to Wuji, the formless and imageless original state.

At this time, the people of Heaven are fortunate to encounter the scripture and its teachings. All receive deliverance and are able to preserve their allotted years without harm. Everyone throughout the realm turns toward faith and goodness: no one kills or harms life, feels envy, engages in illicit sex or theft, covets possessions, or harbors hatred. Their speech is not empty or showy, and their mouths utter no cruel words. They care for one another, and even people of different surnames and peoples are as close as family. The state is at peace, the people are prosperous, and all share in peace and joy.

After the Heavenly Honored One (Tianzun) finished expounding the scripture and methods (jing fa), the celestial realms each returned to their original places. Hearing the teaching, all beings were delivered and were able to enjoy their full natural span of years, no longer suffering the calamity of dying halfway. They turned their hearts in reverence to the scriptural teaching and immediately began to do good. Killing, jealousy, licentious desire, theft, and greed were completely eliminated, along with the indulgence in ornate luxuries and the utterance of harsh words. Thus all beings loved one another as though they were a single body, and even those not bound by flesh and bone regarded one another as one family. In this way the state was secure, the common people were prosperous, and there arose a scene of joy, ease, and peace under heaven.

Human nature is without inherent evil. The reason people commit wrongs is that they are obscured by external things and desires, and steeped in habits formed over a long time. Indulging in depraved and extravagant conduct, and letting it run its course without turning back, will ultimately harm one's natural span of years. If one simply gives free rein to the minds of killing, jealousy, licentiousness, theft, and greed, how could one understand that the common people share one body and that all things receive the same qi (vital energy), and treat them with compassion? And how could the state then be secure, the people prosperous, and peace attained? These are matters that those who cultivate body and mind must also guard against.

After hearing the teaching, one should gather the mind, settle the spirit (shen), and make the cultivation of oneself and the deliverance of others the foundation. Over time one can return to the root, return to the original nature of life, quiet the passions, and stabilize one's nature, and so hope for changsheng jiushi (long life and enduring clear-sightedness). Going a step further, one must restrain anger, curb desire, maintain emptiness and stillness, and continually diminish private interests and attachments. In this way, whether moving or at rest, speaking or silent, one's conduct will accord with the good Dao (the Way), and naturally one will not kill, commit licentious acts, or steal, nor will one be absorbed in ornate things or utter words that wound others.

Having reached this state, one loves all living creatures equally, whether they fly, swim, or move, without distinguishing between near and far. The state is like the human body: when the mind is empty and calm, the myriad things are nourished. Even participation in assisting Heaven and Earth in their transforming and nourishing, and in secretly protecting the sovereign, all arises from inner cultivation. Therefore the state can attain peace, and the common people can dwell in security and prosperity.

Yuanshi Tianzun first proclaimed this scripture when the people of a whole nation followed the Dao, held to utmost sincerity, and revered and honored it with respect, and so all were able to transcend the sufferings of the world.

Here the text describes the Heavenly Venerable's first proclamation of the scripture's teachings. When the people of a nation follow the Dao, the transforming influence of teaching is thereby established. "Mind" (xin) is the spiritually luminous nature that people have possessed since the distant past through countless kalpas; it was already present before any scripture appeared, which is why it is called "pre-existing" (yuyou). However, people are often beclouded and deluded by false thoughts, and so they abandon their original mind and forget it. Now, through the salvation offered by the scripture's teachings, they suddenly awaken and let go of their attachments, restoring the root of their nature and life. Once one follows the Dao, all false illusions return to what is real.

"Honoring and revering" (zongfeng) means taking the Dao as one's foundation, just as a hundred rivers ultimately flow into the sea. "Ceremonial reverence" (lijing) means steadfast faith and respect. In this way, people all attain liberation. If one forgets the root and chases the branches, abandoning the source and seeking only the tributaries, how could one transcend the sufferings of the world? Scripture is the path that leads to the Dao, and the mind is the root of the Dao. Only by following the scriptural text and gathering in body and mind can one come to grasp its subtle meaning.

The Dao says: the contents that Yuanshi Tianzun proclaims in this scripture are the inner names and secret sounds of the Heavenly Thearchs, as well as the inner taboo names (secret appellations) of the demon kings and the hidden names of the hundred spirits. They are not the words of everyday worldly usage.

"Inner Names of the Celestial Sovereigns" (zhutian shangdi neiming) refers to the names of the emperors who rule the thirty-two heavens. The "Imperial Taboo Names" (di hui) are the inner phonetic readings of these sovereign titles, written with the jade radical. The "Hidden Rhymes" (yin yun) are the secret rhythms of the heavens described in the scripture, subtle musical patterns that arise naturally in the celestial realms. The "Inner Taboo Names of the Demon Kings" (mowang neihui) are the secret titles of the Five Heavenly Demon Kings, among them Ba Yuan and Chou Bo. The "Hidden Names of the Hundred Spirits" (bailing yinming) include Wu Ying, Bai Yuan, Tao Kang, and He Yan. All of these were proclaimed by the Heavenly Honored One (tianzun) and transmitted by the Daojun as instructed, and they are not something ordinary mortals can know.

If one seeks to understand these names from the standpoint of inner cultivation, they can be compared with the teachings of the alchemical classics (danjing). Such texts use images like the sun-soul and moon-soul (rihun yuepo), the metal tiger and wood dragon (genghu jialong), mercury and cinnabar (shuiyin zhusha), red lead and black tin (hongqian heixi), yellow sprout and white snow (huangya baixue), the maiden and the infant (chanü yinger), the Yellow Matron and the Golden Lord (huangpo jingong), yang fire and yin tally (yanghuo yinfu), the mysterious gate and earthen cauldron (xuanguan tufu), and the furnace, cauldron, and hexagram images (luding guaxiang). Alchemical texts commonly use these names to refer to the yin and yang, the medicinal substances, the timing of the fire, and the furnace and cauldron of practice. Although the names differ, they all point to the same root, the primordial true unity of Qi (xiantian zhenyi zhi qi), which is the source of inner alchemy (neidan). Without a master's guidance, however, ordinary people will find it difficult to grasp their meaning.

Supreme sages who have already attained the state of perfected (zhenren) understand the profound principles and penetrate the subtle depths, so they can fully comprehend the meaning of each chapter of this scripture. When this scripture is recited ten times, the heavens respond from afar, and the myriad emperors offer their respects. The rivers and seas fall silent, the mountains draw in their clouds, and the sun and moon seem to pause their light. The Jade Pivot (xuanji), the axis of celestial motion that also denotes the workings of the heavens, comes to a halt. The demons are bound in their bodies, and the vital energy of ghosts and spirits dissipates. It is even said that the dead can be restored to life and white bones can take on living human form.

This passage describes the efficacy of a zhenren (realized person, one who has attained perfection) reciting scripture. The shangsheng (supreme sages) have already completed their attainment, as if the Celestial Thearch and the gaozhen (high perfected beings venerated in Daoism) had long ago perfected their wondrous conduct, achieved complete merit, and no longer needed to practice. The zhenren, through single-minded ascetic discipline and by refining Shen and nourishing Qi, bring body and mind into harmony with nature. They are no longer bound by notions of existence and non-existence and transcend birth and death. Because they probe deeply into profound principles and thoroughly penetrate hidden meanings, they can fully grasp the esoteric sense of the scripture, such as the five sections elaborated in the Hundong Chiwen (Crimson Writings of the Chaos Cavern).

When a zhenren fully comprehends the scripture's meaning and recites it ten times, the heavenly spirits descend, the myriad emperors come to observe, and together they chant the jade sounds from afar. They also show reverence through ritual and through the neihui (secret names of the spirits). All of this expresses respect for the scripture's principles and praise for its merit. At such a moment, rivers and seas still their waves, mountains gather their mists, the sun and moon cease their movement, the stars stop shining, demons hide their traces, and ghosts lie hidden and do not emerge. These are described as the manifest effects evoked by reciting the scripture. The text even claims that it can revive corpses and restore white bones to human form. Even souls that have sunk into torment can be reborn through the merit of the scripture.

From the perspective of Dan alchemy (neidan, internal alchemy), the effect of reciting ten times corresponds to a ten-month pregnancy, in which the fetal Qi reaches fulfillment and the Shen is transformed. The "heavens" here refer to the fusion of zhenqian (true lead, an internal alchemical element) within the body, which brings the spirits into peaceful harmony. The rivers, seas, and mountains are metaphors for the river of desire and the sea of greed. If one reveals pure, unified true nature and dispels illusions, the river of desire stills its waves and the bitter sea grows calm. The sun, moon, and xuanji (the rotating pivot of the heavens) are metaphors for the spirit light within great stillness. This light illuminates the eight consciousnesses (the eight types of consciousness in Buddhist teaching), so external demons are subdued and inner demons are extinguished. At this stage, the living are liberated, the souls of the dead are refined, and the scripture therefore has the power to restore corpses to life.

A scholar devoted to the Dao who recites the scripture ten times is protected by the Five Emperors, and the Three Realms (the heavens, earth, and waters in Daoist cosmology) bow in reverence. Demonic essences lose their efficacy, ghosts are refined, and so the scripture can also revive corpses. The text further says that ghosts lose their spiritual nature, that those near death can be delivered by it, and that those whose breath has ceased can be brought back to life.

This passage describes the efficacy that a resolute practitioner gains by reciting scripture and cultivating accordingly. "Utmost learners" (zhixue) refers to those who devote themselves single-mindedly and steadfastly to cultivating the Dao (the Way) and to study. The Immortal Master says that such a person has a will as firm as iron and stone, a integrity that surpasses fire and water, and that neither heaven and earth nor ghosts and spirits can alter or confuse him. He accomplishes what ordinary people cannot, and all of this comes from sustained and genuine practice.

Therefore, when one has recited the scripture ten times, the Five Qi Spirits (wuqi zhi shen), the guardian deities corresponding to the Qi of the Five Phases, will accompany the practitioner, await his commands, and extend throughout the Three Realms (sanjie). Mara kings (mowang) will bow to him and recommend him as a guarantor. This is because the utmost learner has accumulated merit and practice over a long period and has subdued the demonic kinds. The demonic essences are therefore cowed and dare not look at him, which is why the scripture says they have "lost their eyes." Once the Mara kings have offered their recommendation, ghosts, monsters, and evil spirits will also have their bodies bound and their consciousness dispersed. With such power, one can rescue people who are near death or have already stopped breathing and restore them to life.

Understood from the perspective of inner cultivation, the Five Emperors (wudi) refer to the spirits of the five viscera (wuzang). The Three Realms in this context correspond to the Three Corpses (sanshi), the spirits said in Daoist belief to dwell within the body and obstruct cultivation. The Six Thieves (liuzei) refer to the six kinds of sensory desire that disturb body and mind, and the demonic essences and ghosts can be understood as the seven emotions and six desires. If a person can dispel desire, clarify the mind, and reduce thought and craving, then the mind becomes calm, the spirit clear, and the essence and Qi abundant and stable. The five viscera are then at peace, the Three Corpses diminish, and the six roots (liugen), namely the eyes, ears, nose, tongue, body, and mind, become pure, so that stray thoughts gradually return to emptiness and stillness. When inner obstacles cease, outer obstacles naturally disappear. Using the method of refining oneself (lianji) to treat a fatal illness, the true Qi (zhenqi), the vital energy of cultivation, reaches wherever it goes, and even a person who has stopped breathing may be revived. These are the efficacies that appear when one has recited the scripture ten times and the elixir foundation (danji) gradually takes shape.

The reason for this is that the practitioner's impure Qi (huiqi) has not yet been fully eliminated, and his body has not yet reached the state of communion with the true Dao. His power to summon and govern the ten directions (shifang) is still insufficient to command the heavenly administration. Nevertheless, his virtue (De) is already able to subdue and command the earth deities (diqi) and bind demonic spirits. Therefore, he can keep people from dying, but he cannot restore life to those who have already died.

This passage explains that ordinary students of the Dao have not yet reached the state in which their cultivation and scripture recitation achieve full efficacy. "Heavenly Governance" (tianzheng) refers to the Sun, the Moon, and the Five Planets of ancient cosmology, which correspond to the Five Phases (Wood, Fire, Earth, Metal, Water), and together are called the "Seven Governances" (qizheng). "Earth Deities" (diqi) refer to the spirits of sacred mountains, rivers, shrines, and temples, as well as the altars of soil and grain.

If ordinary students cannot reduce their desires and clarify their minds, the turbid Qi (qi) within them is not dispelled, and their nature and the principles of the Dao remain obscure. Consequently, they cannot bring their own original nature into accord with the true state of reality. The scripture says that they fail to do these things, and this refers precisely to the insufficiency of their cultivation.

Even those whose cultivation is profound and whose recitation is remarkably effective may find that, when they summon and command the spirits of the ten directions, their authority may not be enough to halt the movement of the Seven Governances in the heavens, and their virtue may not be enough to fully subdue and govern the Earth Deities and demonic spirits. Such cultivation may suffice to avoid death and extend one's lifespan, but it does not yet reach the Way of Longevity.

This is because the mind-spirit is clouded, the breath is turbid, the body and nature still carry defilement, and thoughts are not clear. Even if one wishes to protect the sun and moon from eclipse, to avert the anomalies of the five planets, to eliminate baleful stars, or to relieve drought and flood, to destroy dragons and water monsters, to summon rain and snow, or to calm the tides, which are all matters involving the movements of the heavens, one cannot control whether these efforts will take effect. The Earth Deities also do not acknowledge that the practitioner has attained the rank of the heavenly realm, so the merit of such practice can only enable a person to subdue and govern these spirits.

If the student devotes himself or herself wholeheartedly to cultivation and recitation, so that not a single thought arises and all entanglements cease at once, and so that one enters directly into the state of the "Precious Pearl," then one has truly penetrated to the true state of reality.

Reciting this chapter carelessly will bring calamity upon oneself. If one makes offerings to it and reveres it with ritual worship, the household will flourish, prosper for generations, and form good karmic bonds. Myriad misfortunes will be unable to disturb it, and the gods will guard the family's gates.

This passage warns ordinary practitioners not to recite scriptures carelessly. Scriptures are condensed from the Brahmic Qi of the Three Heavens (santian fanqi), the primordial Qi of the highest celestial realms, and their writing is called cloud-seal script and dragon patterns (yunzhuan longzhang), not ordinary language. To recite them casually is profanation and disrespect, and it may bring misfortune. Even the scriptures of the Three Caverns (Dongzhen, Dongxuan, Dongshen) demand that one gather the mind and recite with focus, and this scripture is no exception.

Xue Youqi said that if one does not compose one's appearance or follow the liturgical norms (keyi), and instead recites a few lines while walking, standing, sitting, or lying down, this is disrespect. To recite without reverence is worse than not reciting while holding reverence in the heart. Master Xin taught that when one begins to recite, one should gather the scattered thoughts into one, and this is Yuanshi summoning the ten directions. Concentrated recitation is Yuanshi expounding the scripture. When emotions, thoughts, and consciousness no longer stir, this is the ten directions listening to the scripture. When all false thoughts return to what is real, heavenly beings and living beings of the human world are able to be delivered.

This teaching is profound indeed. If ordinary practitioners can hold to their cultivation with firm resolve, make offerings and pay homage with reverence, and keep their hearts respectful, then outwardly their households may flourish, and inwardly their bodies and minds may find peace, even prospering generation after generation. When good deeds accumulate deeply, one's undertakings often meet with good fortune, calamities find it hard to intrude, evil matters withdraw, and one can draw the protection of the divine.

This scripture is precious and mysterious, unique in the Jade Capital (yujing), the imperial city of the heavens in Daoist cosmology. It can liberate countless beings and is the root of all Dao. Its methods are vast, and its grace cannot be fully described.

Master Xin said: "The Lingbao Duren Jing (Scripture of Salvation of All People) is truly great; it cannot be accomplished through ordinary literary composition. Even when other scriptures are destroyed as the kalpas (cosmic epochs) change, this scripture will still remain in Yujing (the celestial realm of Jade Capital). Since antiquity, no supreme sage, immortal, or Buddha who has attained the Dao has failed to uphold the method of the Duren Jing. Among the many scriptures, the Yuanshi Duren Jing (Scripture of Salvation of All People from the Primordial Beginning) ranks highest.

From the Yuanshi Zujie (the Primordial Ancestral Kalpa, the original cosmic epoch before the opening of heaven and earth), the heavens were born. The Hundun Chiwen (Crimson Script of Primordial Chaos) and the Kongdong Lingzhang (Numinous Seals of the Void Cavern), that is, the original Dao-talismans and sacred patterns contained within the scripture, were used to reveal the Three Luminaries of sun, moon, and stars, which move through the ten directions of heaven and earth. As the Five Scripts unfolded, the laws governing all things were established. Heaven and earth came into being through them, and the myriad things were nourished by them. This is why the scripture is the root of heaven and earth.

It can also gather hundreds of millions of celestial perfected beings (true beings of the heavens) together with countless living beings, so that all may be contained within a single grain of millet. It is the source of all Dao, called 'Limitless,' and it is able to universally deliver an infinite number of beings. Therefore, it is supremely profound and wondrous, and alone stands as the highest scripture of Jade Capital. Its vast and immeasurable merit truly cannot be recorded one by one.

Countless perfected beings cultivate through it, and countless methods of practice arise from it. For this reason, the scripture has not been destroyed from antiquity to the present; it predates heaven and earth and endures forever. When unfolded, it fills the upper and lower regions and the four directions; when gathered, it does not exceed the measure of a single hand. This is like the Buddhist teaching that, although the worlds as numerous as the sands of the Ganges are vast and boundless, hundreds of thousands of wondrous meanings can all manifest at the tip of a single hair. The reason is that this scripture embodies the original true nature that existed long before the distant kalpas. Is it not supremely profound and mysterious? Therefore it is limitless and without end, and the great Dharma and supreme virtue it contains cannot be measured or recorded by any finite number. If one cultivates according to it, how could one not walk alone through Jade Capital?

Master Xin further said: The scripture's Dharma must be transmitted through the heart, and it must also be comprehended with the heart. Those who study it should possess the discerning vision to distinguish and to probe deeply."

The scripture teaches that when one recites this text ten times, all the celestial deities will descend together. The ancestors, parents, and kin of past generations, back to remote antiquity, along with the souls still suffering in the netherworld and not yet delivered, can all be saved by this merit and ascend to the Vermilion Palace (the Upper Palace of Nanchang). Depending on their grade of refinement, after instruction over a corresponding number of years, they will be reborn as persons of nobility. If the practitioner continues to love and study this scripture, and cultivation accumulates to the completion of merit, they may become immortals, ascend to the Golden Gate, and feast in the Jade Capital.

This benefit is not restricted by the social standing of the one who recites. Anyone who can gather the mind and recite the text ten times with focused attention can, through the merit of recitation, summon the celestial powers to descend and the deities to assemble, so that their own ancestors and kin across generations, and other souls in the netherworld, are delivered and ascend to the Vermilion Palace. The phrase "hundreds of millions of ancestors" in the scripture refers to parents and kin of successive generations since the Primordial Beginning. The phrase "souls in suffering and relief" refers to souls who remain in the netherworld and have not yet been delivered.

"Grade" (ge) refers to the years of cultivation required for refinement, which fall into three tiers: practitioners of superior capacity are delivered in three years, those of middling capacity in nine years, and those of lesser capacity in twenty-four years. The commentary here states that the souls are all instructed and reborn according to the middle tier, becoming persons of nobility, meaning they are born into prominent families and no longer fall into hardship. After rebirth, they must still rely on innate spiritual insight to continue cultivating and accumulating merit before they can attain the Way of the immortals.

The practitioner, therefore, must still study diligently, recite, and cultivate, accumulating over days and months until merit is complete. The commentary describes further practice as "Jade Talismans preserve the spirit and Golden Liquor refines the form." Through talismans (fulu) one safeguards the spirit, and through the methods of Golden Liquor one refines the body. Over time, when both form and spirit reach a refined state, one may attend upon the Golden Gate and the Jade Capital.

Practitioners of superior capacity who recite this scripture are delivered immediately and ascend to the Southern Palace.

The Most High (Taishang) said: "The superior adept, on hearing the Great Dao, diligently cultivates in accordance with the Dao."

Those of superior capacity who seek the Dao and cultivate and recite this scripture will be delivered at once and ascend to the Southern Palace.

The Most High said, "Persons of superior capacity, on hearing the Great Dao, diligently put it into practice." Those of superior capacity in seeking the Dao have already planted roots of goodness (shan gen) in former lives. Through cultivation and recitation, never slackening, they advance continually and accumulate deep merit. In this very life they are delivered and preserve the root of their life. Unbound by their original rank, they ascend directly to the Southern Palace. Youlou says that when the hun and po souls ascend as immortals, they must pass through refining by fire to burn away their ghostly substance. Those delivered while still alive must likewise pass through refining by fire to remove their defilement. Therefore, those who practice diligently have their names entered in the register of immortals, their spirits all fly up to the Southern Palace, and they then attain the state of Perfected (zhenren). To believe this is not difficult.

Ordinary people who uphold and recite this scripture may prolong their years, and in time all may cultivate the Way of corpse-liberation (shijie), the process by which one sheds the physical body and becomes an immortal by another form of passage. Their spirits will disperse for a time, yet they need not pass through the hells. Afterward they regain their bodily form and roam through the vast heavens.

This passage describes the effects that ordinary people obtain from upholding and reciting the scripture. Those who recite it over a long period and quietly grasp its meaning can keep their appearance youthful and extend their lives. When the physical body leaves the world, they too may attain corpse-liberation. Although their spirits disperse temporarily, their good causes ensure that they ultimately avoid the suffering of the hells, regain their form, enter the heavens, and have their spirits delivered and carried to Zhuling (the realm of the immortals in Daoist legend). All of this rests on roots of goodness and blessings accumulated in former lives. Even if one recites with devotion in this life without yet understanding the essential points of cultivation, the result is only a peaceful death at the end of one's span and an extension of years. When the appointed term of Heaven's mandate arrives, one still returns to birth and death. But if one sheds the form through corpse-liberation, the spirit is no longer governed by transmigration, nor bound by the Office of Yin (Mingcao) or the realm of the netherworld. Once the form is shed and the traces of the mundane world are cast off, one can return to true nature within the yin Qi, the spirit transcending the realm of emptiness and roaming through the vast heavens.

This scripture is subtle and profound, and it can universally save countless beings. All beings in the heavens and in the human world can thereby receive blessings, and its immeasurable grace extends to both the living and the dead.

The preceding passage praised the nobility of the scripture, and here it is further celebrated for its subtlety. Out of utmost sincerity and compassion, the Lord of the Dao (Daojun) teaches the world, so the scripture carries the merit of universally delivering countless beings. Whoever upholds it with steady devotion and reaches the corresponding stage of cultivation will receive blessings in both heaven and the human realm. Even ancestors and the wandering spirits of the netherworld (youhun) may be delivered through it. Such immeasurable merit cannot be fully measured, as though one had personally received its benefit. Since the living have already been delivered, the dead too can receive refinement (liandu). This shows that both the living and the dead receive the grace of the Heavenly Venerable (Tianzun).

Yet although the scripture is subtle, everyone inherently possesses its principle. If one does not practice it oneself and cannot attain "ten cycles of refining the self" (shi hui lian ji), meaning repeated cultivation of body and mind until they are purified, how could one universally deliver countless beings? If one comprehends the scripture and reaches the subtle state of "golden fluid" (jin ye), a term in Daoist internal alchemy (neidan) for refined primordial qi or the accomplishment of inner refinement, and then, through long cultivation, lets the numinous spirit pass through ten transformations and return, and moves the ten directions (the four quarters together with the upper and lower regions), then deceased forebears and distant ancestors can all receive liberation. They leave the mortal corporeal form and ascend to the realm of spiritual transformation. Is this not the living and the dead receiving grace together?

The scripture is treasured in heaven and is not readily passed down to later generations. Those truly aspiring to the Dao must offer precious gold as a token of their sincerity and swear an oath to Heaven before they may receive it. Whoever divulges it carelessly or treats it with negligence will bring calamity upon the nine generations of their lineage, and will be bound for a long time to serve within the ghostly offices.

Seeing how strict the Lord of the Dao's prohibitions are, one can know that this scripture is a secret canon treasured by Heaven. Xiao Guanfu said: "The scriptures of the Three Caverns (sandong), the general classification of Daoist texts, are listed in the Golden Register (jin ge), the catalogue of scriptures kept in the heavens. They are treasures hidden in the Xuandu (the heavenly palaces of Daoist cosmology), and are opened only once in ten thousand kalpas."

Seeing how strictly the Daojun (Lord of the Dao) demands observance of its prohibitions, one can tell how precious and secret this scripture is in the heavens. Xiao Guanfu said: "The Three Caverns scriptures (Sandong zhenjing, a general term for Daoist scriptures) are listed in the Golden Register and hidden in Xuandu, opened only once in ten thousand kalpas. In the past, when the kalpic fortunes were difficult and the world was closed off, the Western Terrace Tortoise Mother petitioned the Jade Capital, whereupon the Yuchen Daojun transmitted the scripture to Xuanyi Zhenren, who passed it to Taiji Xu Zhenren, who in turn passed it to Ge Xiangong. Only after that did it circulate in the world." Since this scripture is treasured in the heavens and not readily transmitted, how could people of shallow understanding ever come to know of it?

The term "zhishi" (the perfected scholar) refers to one who has cultivated to a certain attainment. When the scripture is transmitted, the recipient must offer gold, silver, and precious treasures and swear an oath before Heaven with a sincere heart. The scripture kept in Heaven contains the hidden inner names and the Vermilion Script Cavern Seals (chiwen dongzhang), esoteric names and talismanic scripts of Daoism. Requiring the recipient to offer treasures serves to dispel stinginess and deepen reverence, so that one cherishes the scripture as one cherishes gold and jade. If one carelessly divulges it or neglects its methods, calamity may reach one's ancestors and descendants, and one will be punished by the ghost officials.

The Immortal Master explained: "Qing" (carelessness) means transmitting the scripture to unsuitable persons; "xie" (divulging) means failing to keep its secrets during practice; "lou" (leaking) means failing to hold it firmly; and "man" (negligence) means failing to practice with reverence. Commit any one of these four and misfortune befalls oneself. The "ghost officials" here are the officials of the heavenly realm who command thunder and drive lightning, the officials of the earthly realm who carry sand and bear stone, and the officials of the watery realm who draw and stir the waves of the deep. The souls of the dead are punished by these ghost officials.

Serving the scripture are the Five Emperors, together with twenty-four Jade Youths and twenty-four Jade Maidens, who guard the scripture and protect the bodies of those who uphold it.

This passage says that those who cultivate and chant this scripture receive the protection of the Highest Deities and the numinous immortals. Shao Wei said: "The Five Emperors" are the Five Venerable Highest Deities. The Five Emperors serve the scripture and tour the world, and they order 120 Jade Youths and Maidens in total to guard the scripture and protect those who wear it and recite and read it. Practitioners of perfection are often obstructed by external demons and easily lose their resolve and retreat midway, which is why so many who cultivate grow idle halfway through.

The Daoist lord (Daojun) has already set out the retribution that falls on those who leak or neglect the scripture, and has solemnly admonished people against it. He then entrusted spirits to those who receive the scripture, charging them to guard the text and protect those who recite it, so that demonic obstacles are dispelled and calamities are warded off. The compassion of the Heavenly Venerable (Tianzun) is thorough indeed. Those who study should take this instruction to heart, receive it with sincere faith, and practice it as taught. How could they fall into the fault of leaking or neglecting the scripture?

The scripture says: if one maintains the fast (zhai) through the first month of the year over a long period and recites this scripture, one can free one's ancestors and deceased kin from the suffering of forced labor and cause them to ascend to the Southern Palace (the dwelling place of the immortals). If one maintains the fast through the seventh month over a long period and recites this scripture, the reciter may cultivate immortality personally, with their name recorded by the heavens in the Huang Lu (Yellow Register) and Bai Jian (White Tablet), the celestial documents that register the names of immortals. They are struck from the registers of the dead and transferred to the registers of the living. If one maintains the fast through the tenth month over a long period and recites this scripture, one can stabilize the kings and sovereigns, along with the relations between ruler and minister and between father and son. This secures the nation's fortune, preserves its long prosperity, and continues it generation after generation, so that the throne endures. It also brings peace to a region, so that its people praise the age of great peace.

On the Three Primes, the Eight Solstices and Equinoxes, and the practitioner's birth-day, the cultivator should recite this scripture to accumulate merit.

The first month, Shangyuan (Upper Primordial), belongs to the Three Primes and is also regarded as an important month of celebration. The first month corresponds to the Yin (Yin Tiger) and, in this context, to the Ghost Path (Guidao). The cultivator should recite the scripture on behalf of the ancestral dead, seeking their deliverance so that they may be freed from the detention of the Earth Office and the labor of the ghost officials, and rise to the Southern Palace to receive an appropriate rank.

The seventh month, Zhongyuan (Middle Primordial), is likewise an important month of celebration. The seventh month corresponds to the Monkey (Yin-Yang Shen) and to the Human Path (Rendao). The cultivator should recite the scripture to pray for personal blessings. The scripture states that the Heavens will register one's name, so that one turns toward life and away from death, and the name is written upon the Yellow Register (Huanglu) and the White Tablet (Baijian). The Yellow Register and the White Tablet are the rosters of immortals in Daoist belief. Shaowei's commentary explains that these are the ledgers in which the names of immortals are recorded.

The tenth month, Xiayuan (Lower Primordial), is also an important month of celebration. The tenth month corresponds to the Gate of Heaven (Tianmen). The cultivator should pray for the protection of the sovereign, the ruler, the ministers, fathers, and sons, that the land may be peaceful, the state's fortune long-lasting, and that generation after generation may dwell securely in the human world. The cultivator should also pray for stability in the four quarters, freedom from disaster among all beings, and peace for the common people. Shaowei's commentary again makes clear that this, too, is connected with enrollment in the immortal registers.

The three Primes govern the Three Palaces, the Nine Offices, and the One Hundred and Twenty Bureaus (the graded agencies of the Daoist spirit administration), which are responsible for examining the faults and the merits of human beings. Therefore, the cultivator should first pray for the fortune of the state, then for the ancestors, and finally for oneself, observing the long fast and reciting the scripture in these months to seek blessings and deliverance. In this way, Heaven and the human world both receive grace, the living and the dead are both benefited, and the blessings are immeasurable.

On the Eight Solstices and Equinoxes (the four seasonal markers, the two equinoxes, and the two solstices), reciting this scripture on the day is said to make one a Perfected of the Nine Palaces. Reciting it on one's birth-day (benmingri) causes the spirit to become clear and upright, the vital breath (yuanqi) to endure, one to be free from suffering, and the body to radiate light. The spirits of the Three Realms will guard and accompany the practitioner, the Five Emperors will come to greet them, and the myriad spirits will come to pay homage. The practitioner's name will be entered into the heavenly registers. When merit is complete, one will ascend to the Highest Clarity (Shangqing).

The Four Seasonal Beginnings (Sili: Lichun, Lixia, Liqiu, and Lidong, the start of spring, summer, autumn, and winter) and the Two Equinoxes and Two Solstices (Ersifen Erzhi: Chunfen, Qiufen, Xiazhi, and Dongzhi) are the seasonal junctures when yin and yang alternate. For this reason, the Three Realms (Sanjie) examine the faults and merits of all beings on these days and record the findings in the immortal registers (xianji).

The scripture states that on these days the Heavenly Venerable of Primordial Beginning (Yuanshi Tianzun), one of the Three Pure Ones (Sanqing), sends the Heavenly Emperors, Heavenly Lords, celestial spirits, Perfected Immortals (zhenxian), and divine soldiers and generals into the human world to teach beings and deliver every kind of life. The Northern Dipper, the Southern Bureau, and the Four Offices and Five Emperors also descend to register people's offenses and merits. The qi of all beings changes on these days. Birds, beasts, insects, and creatures of water and land all shift in response to their circumstances: old conditions recede and new ones arise, light burdens may grow heavy, heavy ones may lighten, and good and evil transform into one another. These changes in the atmosphere all occur naturally.

Practitioners of the Dao should, on these days, offer sincere prayers and repentance, follow these changes in their teaching, return to what is correct and expel what is wicked, cast off falsehood and hold to truth, and deliver beings and nourish all things. They should therefore recite scripture and perform reverence, strive to seek auspiciousness and avoid calamity, do good and abandon evil, turn toward the light and leave darkness, and firmly set their aspirations on the true Dao. By accumulating the merit of cultivation inwardly and practicing good deeds outwardly, they will not be bound by the retributions of merit and fault. Since the Eight Junctures correspond to the Eight Trigrams (Bagua) and the Nine Palaces, reciting scripture at the Eight Junctures can make one a Perfected of the Nine Palaces.

The Life-Destiny Day (benming ri) is the day on which the three hun souls descend into the body six times each year. The three hun souls reside in the liver, which belongs to Wood, and their number is three, which is why they are called the "three hun." The seven po souls reside in the lungs, which belong to Metal, and their number is seven, which is why they are called the "seven po." Of a person's three hun souls, one guards the lunar mansion that corresponds to that person's life-destiny, one dwells in the underworld, and one remains within the body. The seven po constantly move within the body without scattering. On the Life-Destiny Day, the spirit returns to the body and unites with the form. This cycle repeats without end, so that a person remains steady and illness does not arise.

If on the Life-Destiny Day a person purifies body and mind, abstains from wine and sex, wears clean clothing, burns incense and does good deeds, and sleeps a little less, the hun and po will unite and yin and yang will come into balance. The qi of the Dao will then fill the body, and the foundation of life will be secured. But if a person indulges in wine and sex and disturbs body and mind, the returning hun will stop three paces away from the body and be unable to join it. When the body is filled with foul qi, the hun will still encounter confusion each time it returns. If it fails to unite with the po after three attempts, yang weakens and yin grows strong. The hun then communicates with yin ghosts, causing terrifying dreams, drowsiness and stupor, and giving rise to disaster and disease. If a person performs the fast and recites scripture on the Life-Destiny Day, they will receive the benefits described above. Once the merit is complete, the Three Realms will guard that person, the Five Emperors will come to greet them, and they will await ascension to immortality.

The Qingyuan text says: When people commit all kinds of unwholesome acts, the hun become angry, and the spirits leave the body, knowing that the person is heading toward the evil paths. When people do all kinds of good deeds, the hun rejoice, and the hundred spirits gather, knowing that the person is heading toward the right path. How could those who cultivate the Dao not be mindful?

On days when Daoist rites are performed, one should first bathe in fragrant water, observe fasting and precepts, and then enter a quiet chamber. Facing east, perform tooth-knocking (kou chi) thirty-two times, so that the sound ascends to the Thirty-Two Heavens (the thirty-two tiers of heaven in Daoist cosmology). In the mind, pay homage to the Thirty-Two Heavens thirty-two times. Close the eyes and quietly visualize oneself seated amid clouds of green, yellow, and white Qi, with a dim and profound expanse all around. The Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise (Xuanwu), together with lions and white cranes, are arrayed on either side. Sun and moon shine, the chamber is bright and clear, and a circular celestial image appears overhead, its radiance illuminating the four quarters.

On days when scripture is recited, one should first put on ritual robes, wash the hands and rinse the mouth, and purify the mind. Then enter the quiet chamber and sit upright, facing east. Hold the scripture and recite it, concentrating on the text and chanting softly, so that the spirit is at ease and the breath is steady. Afterward, perform tooth-knocking, so that the sound gathers the spirit inwardly and rises outwardly to the Celestial Heart. Pay homage to the Thirty-Two Heavens, then close the eyes and quietly visualize oneself seated within the Three Primordial Qi of Mysterious Origin (xuanyuan shi san qi, the three primordial breaths that symbolize the source of the Dao), with the inner and outer spaces brilliantly clear and transparent.

Visualize the green Qi of the liver rising from the eyes and transforming into the Azure Dragon on the left. The white Qi of the lungs rises from the nose and becomes the White Tiger on the right. The red Qi of the heart rises from the mouth and becomes the Vermilion Bird in front. The black Qi of the kidneys rises from the ears and becomes the Black Tortoise behind, and the divine beasts take their places in order. Next, visualize the left eye uniting with the sun and the right eye uniting with the Tai Yin (the moon), their light illuminating the quiet chamber. An image appears at the neck, letting fall nine-colored rays that shine over the ten directions. Then silently recite the incantation.

"Mi" means to speak in a low voice, and "zhou" means to recite a prayer or invocation. Mo'an says that from the phrase "Wushang Xuanyuan" onward, up to "Yuanshi Shangdi Zhizun Jiqian," everything is a prayer spoken quietly, so no separate incantation is needed. The "Tanluo Yuluo" added by later generations should no longer be recited. Recitation should not be rushed either. If one seeks only to increase the number of repetitions, the breath becomes turbid and the voice becomes noisy, which appears careless and disrespectful.

"Wushang Xuanyuan Taishang Daojun" (Supreme Mysterious Origin, Most High Lord of the Dao), please summon from within my body the Sanwu Gongcao (Three-and-Five Merit Officers, divine clerks who convey documents), the Zuoyou Guanshizhe (left and right official envoys), the Shixiang Jintong (Golden Youths who attend to incense), the Chuanyan Yuqu (Jade Maidens who carry messages), the Wudi Zhifu (Five Emperors' Duty Talismans, divine clerks who carry out orders), and the Zhiri Xiangguan (daily incense officers), thirty-two of each. Ask them to transmit and present the petition I make: today is an auspicious day, and I will keep a long fast and purify my body and mind, and in a quiet hall I cultivate this supreme scripture in order to seek the liberation of countless beings. I, together with Jia and Yi, and the incense officers on duty, also ask that this be conveyed. May my petition rise upward and reach directly the most honored seat of Yuanshi Shangdi (Primordial Beginning August Emperor), within the thirty-two heavens above.

After the petition is complete, draw in the breath thirty-two times, then recite the scripture facing east.

"Wushang Xuanyuan" (Supreme Mystery and Primordial Origin) is the collective name for three realms. When reciting this scripture, one should memorialize Yuanshi Tianzun (the Heavenly Honored One of Primordial Beginning). One should first petition the Daojun (Lord of the Dao) and visualize the Daojun dwelling in the Niwan Palace (Mud Pellet Palace) at the top of one's head, which in Neidan (internal alchemy) is called the upper Dantian (energy center).

Next, visualize the Sanwu Gongcao (Ministers of the Three and Five Merits) and other spirits emerging from within the body and standing in orderly rows to the left, right, front, and back, with thirty-two in each direction. Together they open the gate and memorialize the Throne, silently presenting everything that is to be said. The content should follow the matter being petitioned, and it should be stated sincerely.

Within the petition, one may say: "Today is an auspicious day, and I observe a long fast." Here "today" should be replaced with the actual date. If one is not observing a long fast, change the wording to: "Today is an auspicious day, and I observe a daily fast." "Long fast" (changzhai) refers to fasting over an extended period, while "daily fast" (chizhai) refers to fasting for the single day.

If one practices regularly, one may also recite the scripture in a pure hall according to the prescribed rites. If one is not familiar with the Sandong zhong meng zhi dao (the Way of the Three Caverns' covenant, meaning the transmitted teachings and cultivation methods of the Daoist scriptures), and one does not practice regularly, one may simply say: "Reciting the scripture in the pure hall." The recitation of the Wuliang Dujing (Scripture of Universal Salvation without Measure) is performed to ferry beings of the ten directions, both in the hidden netherworld and in the manifest world, across to salvation. If the recitation is offered for one specific matter only, one should state that it is "recited for such-and-such a matter."

In the petition, the phrase "Chen ji Jiayi" (your servant and so-and-so) need not include "ji" (and) when one recites for oneself, nor when one recites for others. The phrase "Chen jing yu Wushang sanshi'er tian Yuanshi Shangdi zhizun jiqian" means that one reverently presents the petition before the Yuanshi Shangdi (Primordial Emperor on High) of the Supreme Thirty-Two Heavens, that is, before the Thirty-Two Heavenly Emperors and the Primordial Emperor.

Thirty-two rounds of drawing in Qi may also be understood as drawing in one Qi each day. Facing east is because the east is the initial direction of the generation of Qi. The three kinds of Qi, both internal and external, should be visualized clearly and distinctly, and they should be held and recited according to the prescribed method.

End of Volume One of the Penetrating Meanings of the Wonderful Scripture of Superior Grade on Universal Salvation of the Primordial Beginning.

Volume Two of the Penetrating Meanings of the Wonderful Scripture of Superior Grade on Universal Salvation of the Primordial Beginning

Annotated by the Forty-third Celestial Master Zhang Yuchu, heir of the Zhengyi (Orthodox Unity) lineage, Perfected Guangfan of the Daohe Wuwei Chanzu (Patriarch of the Unity of Dao and Wuwei, Non-action), and administrator of Daoist affairs.

Yuanshi Wuliang Dujing Shangpin Miaojing (Wonderful Scripture of Superior Grade on Universal Salvation of the Primordial Beginning)

This is the main text of Volume Two of the Penetrating Meanings of the Wonderful Scripture of Superior Grade on Universal Salvation.

Annotated by the Forty-third Celestial Master Zhang Yuchu, heir of the Zhengyi (Orthodox Unity) lineage, Perfected Guangfan of the Daohe Wuwei Chanzu (Patriarch of the Unity of Dao and Wuwei, Non-action), and administrator of Daoist affairs.

Yuanshi Wuliang Dujing Shangpin Miaojing (Wonderful Scripture of Superior Grade on Universal Salvation of the Primordial Beginning)

This is the formal title of the scripture. It is proclaimed by Yuanshi Tianzun (the Celestial Worthy of Primordial Beginning), so it is titled Yuanshi Wuliang Duren Shangpin Miaojing (the Wondrous Scripture of the Supreme Grade on Limitless Salvation of Humankind). "Yuanshi" indicates that the scripture originates with Yuanshi Tianzun. "Wuliang Duren" (Limitless Salvation of Humankind) summarizes the central purpose of the whole text. Because it is placed first among the grades of scriptures, it is called the "Shangpin Miaojing" (Wondrous Scripture of the Supreme Grade). The "Daojun" (Lord of the Dao) is the annotator who added this opening title.

"Yuanshi" refers to the origin of the single qi (yiqi), the source of all things and the beginning of their transformation. It is also the name used by Xuhuang Tianzun (Celestial Worthy of the Empty Sovereign) when he manifests in transformation. Placing "Yuanshi" at the head of the title means that the entire scripture was spoken by Yuanshi Tianzun. "Dongxuan" (Cavern of Mystery) is one of the Three Caverns (Sandong), and it is also the name of a category of scriptures. "Lingbao" (Numinous Treasure) is a title of the Daojun. He is called the Treasure of Scripture (Jingbao) because the various scriptures are all proclaimed by the Daojun.

The Treasure of the Dao (Daobao), the Treasure of Scripture (Jingbao), and the Treasure of the Teacher (Shibao) existed before heaven and earth took form, and all three arose from the three qi of Xuan (mystery), Yuan (origin), and Shi (beginning). This scripture is also explained as having condensed from the three qi of Fan (pure), Qing (clear), and Jing (luminous) into the Yunzhuan Tianzhang (Celestial Patterns in Cloud Seal Script). It was then written down with a brush by the Heavenly Perfected Huangren (Tianzhen Huangren). Yuanshi Tianzun proclaimed this scripture while dwelling in the empty depths of mystery. For this reason it is the root of the Lingbao scriptures and stands at the head of them all, and so it is called the "Benzhang" (Root Section).

From the perspective of inner cultivation, "Benzhang" is also another name for the "Jinye Dadan" (Great Elixir of the Golden Liquor). Gathering the spirit is called "ling" (numinous), and gathering the yuanqi (primal qi) is called "bao" (treasure). In this way the practitioner's yuanshen (primal spirit) becomes clear and unobstructed, and it endures through past and present without decay. This is the root of xiantian zhenyi (the True Unity of Prior Heaven).

"Shangpin Miaoshou" (the Wondrous Head of the Supreme Grade) indicates that it is the first chapter among the wondrous scriptures of the supreme grade. "Shihui Duren" (Ten Rounds of Salvation) indicates that the work of salvation is carried out many times. "Baimo Yinyun" (the Hidden Resonance that Hides a Hundred Demons) says that the scripture contains a profound meaning capable of making the myriad demons withdraw. "Li He Ziran" (Separation and Union Accord with Nature) means that both dispersal and gathering follow what is natural.

Dai'an says: This is the brief preface to the Zhengjing (Orthodox Scripture). "Supreme Primacy of Marvels" (shangpin miaoshou) means that the scripture stands above all the scriptural grades, as the foremost of all marvels. "Ten Revolutions of Salvation" (shihui dure): the "ten" is the number by which the Five Phases (wuxing) generate one another, and all things possess this pattern. To deliver people and ghosts, one must traverse the cycle ten times, revolving and returning, ending only to begin again. Only after ten turns can the spirit (shen) return to its origin.

Shaowei says: The "mo" in "hundred demons" (baimo) does not mean demons or goblins but refers to divinities, such as the Great Demons of the Five Emperors and the Sima of the Nanji Changsheng Dushi. Therefore, in the Lingbao Spell, the True King, Zhuling, and Qinghua are listed alongside the Five Heavenly Great Demons. "Hidden Rhyme" (yinyun) is a category of secret names and taboo appellations. "Separation and union, naturally" means that the sound of the hidden rhyme alternates between dividing and joining, its transformations spontaneous, leaving no fixed trace. This is because the primordial Qi (xiantian yiqi, the origin-Qi before heaven and earth came into being) gives birth to the myriad things. When the myriad things separate from the One, this is "union"; when they return to the One, this is "separation." Thus the process circulates without cease and revolves without end, and the traces of creation cannot be seen.

Neidan (Inner Alchemy) practice holds that embryonic breathing (taixi) is perfected over ten months, after which the spirit transforms. This mirrors the mechanism by which heaven and earth move and creation unfolds, and both take "ten" as the number of completion. In cultivation, the most difficult obstacles are the six sense-roots, the eight consciousnesses, the three hun and seven po souls, and the gods of the three sections and eight luminaries within the body. These often provoke demonic trials, disturb the mind, and scatter body and mind into disorder, so that peace is hard to attain. One who understands the merit of the "ten revolutions" can subdue the hundred demons and bring them back to naturalness.

"Chaotic Cavern, Vermilion Script, the Supreme True of No-Beyond, the Primordial Ancestral Kalpa transforms and gives birth to the heavens; opening the three luminaries, this is the Heavenly Root. Above there is no further ancestor; only the Dao is the body."

Shaowei says: Before "naturalness," there is what the Lord of the Dao (Daojun) said: "Chaotic Cavern, Vermilion Script, the Supreme True of No-Beyond, the Primordial Ancestral Kalpa transforms and gives birth to the heavens; opening the three luminaries, this is the Heavenly Root. Above there is no further ancestor; only the Dao is the body."

Shao Wei says: The material before "Ziran" (naturalness) is the minor preface by the Lord of the Dao (Daojun). The main text by the Heavenly Venerable (Tianzun) begins at "Hundun." "Hun" (undifferentiated) refers to being wholly integrated and not yet divided. "Dong" (cavernous) refers to emptiness without physical form. In other words, before heaven and earth separated and before the myriad things took shape, one Qi (yiqi, the primordial breath that constitutes all things) gathered in undifferentiated unity within the void.

"Chishu" (Red Writing) refers to the red writing described in the Scripture of the True Script of the Red Writing (Chishu Zhenwen Jing). The Yang Qi of the cavern-Yang appears red, which is why it is called "red writing." It is the pre-heavenly Qi and the supreme Yang essence. It first shows omens and then manifests form. The Five Elder Supreme Emperors say: "The Yuanshi Dongxuan Lingbao Chishu, born before the Primordial Beginning, dwells in the void, dark and obscure, without ancestor or origin. It condenses into Qi, floats in the air, and appears in accordance with the proper moment." This describes exactly this condition. "Wu Wu Shang Zhen" (the Supreme True of Beyond-Supreme) refers to the highest and most venerable Dao. From the subtlety of Taiwu (Great Nothingness), one Qi begins to sprout, first showing omens and then forming images. The scripture's phrase "non-non and also non-existent" expresses this very level. It is the highest within the "supreme" and the purest within the "true," what is said to be "born before heaven and earth."

"Zu" (ancestral) refers to ancestral Qi. "Jie" (kalpa) refers to a cycle in which heaven and earth undergo one formation and one destruction. "Zu jie" is the time when the world of heaven and earth first came into being and had not yet suffered decay. The Primordial Mysterious Qi of Origin is the root of all things, and the five hundred million heavens are likewise transformed from ancestral Qi. The scripture's saying "Dao is the mother of the myriad things" expresses this meaning.

Shao Guanfu says: From one Qi, the three realms are established, and from the three realms, the nine heavens arise. Beneath each of the three realms are three heavens, making thirty-six heavens in total. Below these are four kinds of people's heavens, which divide further into the twenty-eight heavens of the Three Realms and the Brahma heavens, until the five hundred million heavens are born. All of these have their root in ancestral Qi.

In "the three realms and the opening of the three luminaries," the "three realms" refer to the Heavens of Clarity and Subtlety (Qingwei), Yuyu, and Dachi. The "three luminaries" refer to the sun, moon, and stars, and may also refer to the three poles of heaven, earth, and humanity, the three powers (sancai), or the three realms of existence. The Supreme Lord says: "The Dao gives birth to One," and this One is the single Qi. "One gives birth to Two" means the two modes of Yin and Yang. "Two gives birth to Three, and Three gives birth to the myriad things," where "Three" refers to the three luminaries. The three Qi together give birth to nine Qi. The three Qi are the foundation of heaven and earth and the source of the myriad things. They arise from the ancestral kalpa, and only afterward can heaven and earth be opened and made manifest. For this reason they are called the "Heavenly Root" (tian gen).

Above the Dao there is no higher ancestral source. The Dao takes itself as its own origin. The Dao has emptiness and non-being as its root and cannot be sought through images. The name "Dao" is merely a reluctant label used to speak of it. It is formless and nameless, soundless and odorless, yet vast enough to embrace heaven and earth and encompass the cosmos. Beyond the Dao, no higher origin can be traced. Confucians call it the "Ultimate Pole" (Yuanji), Buddhists call it "true emptiness" (zhenkong), and Daoists call it "Great Void" (Taixu). These three names point to the same principle.

Those who cultivate gather the ancestral Qi of primordial heaven and condense it into the Golden Mother (jin mu), a symbol of the refined root attained through practice, and let it circulate in the four directions above and below. The Yin and Yang Qi interact and move, opening and closing without cease. After long practice, the Yin and Yang Qi are made to converge on the Yellow Path (huang dao), the route of qi movement within the practice, and the three natures (san xing, referring to body, mind, and vital life) are gathered in the Yuan Palace (yuan gong). Then the subtle essences of Yin, Yang, and the Five Phases merge and coalesce, giving rise to ceaseless life. Ultimately this achieves the Dharma body (fashen), which is what the Primordial One called the "Heavenly Root."

The Five Patterns (wuwen), the five sacred patterns that constitute the order of Heaven and Earth, unfold and spread throughout the cosmos, universally giving rise to and settling the spirits. Without these patterns there would be no light and no manifest order, and the myriad things of Heaven and Earth would not continue in their ceaseless movement. Through long cultivation, the two Qi (the two fundamental vital energies of Yin and Yang) are brought into union at the Yellow Path (huangdao), the central zone that symbolizes the course of Heaven and Earth's motion, and the three natures (sanxing), the three natures that constitute life and cultivation, are gathered into the Yuan Palace (yuangong), the palace of origin. In this way the Jing (essence) of the Five Phases (wuxing) and the two Qi of Yin and Yang are subtly fused and condensed, so that life continues without end and the Dharma body (fashen), the sacred body formed by the practitioner, is finally accomplished. This is the root of Heaven in the Primordial Beginning (Yuanshi zhi tiangen), the origin of Heaven and Earth that the Primordial Heavenly Lord (Yuanshi Tianzun) represents.

The Five Patterns unfold and spread, universally giving birth to spirits. Without them there is no light, no manifestation, no establishment, no accomplishment, no deliverance, and no unceasing generation of life. This is the highest heavenly realm within the Great Brahma (Da Fantian).

The "five wen" here refers to the Five True Texts (Wuwen), the five celestial writings that were unfolded and transmitted. After Heaven and Earth came into being, flying birds, swimming fish, plants and trees, and all living things that have form, qi, and spirit were transformed and born through the power that these five wen represent. Therefore, since the division of Heaven and Earth into Yin and Yang, the five wen have spread widely and nurtured the myriad kinds of beings.

In Heaven, the five wen correspond to the Five Planets; on Earth, they correspond to the Five Marchmounts; in the human body, they correspond to the Five Phases (Wuxing); and among the myriad things, they correspond to the Five Qi, the five kinds of qi that constitute and move within all things. Whether the greatest or the smallest, all things are contained within them. If any one of these were lacking, nothing could shine with light, take on form, accomplish its affairs, attain salvation, or be transformed and born. The very root of the creation and movement of Heaven, Earth, and the myriad things would then be lost.

The human body is like a small Heaven and Earth, and it too possesses spirit. The Primordial One Qi (Xiantian yiqi), the original qi that precedes acquired form and serves as the root of life, is the foundation of alchemical refinement. The Five Phases are arranged within the cauldron vessel. Wood and Metal join together, Water and Fire unite, and the two Earths stand in the center like a jade tablet, harmonizing the whole. When Yin and Yang have been refined and reach the state of Jiji (Already Completed), in which they harmonize and mutually support one another, emotion returns to nature: mercury (a term in alchemy often used to refer to the Yin, yielding and mobile side) is poured into lead (often used to refer to the Yang, settled and heavy side). When the medicinal substances receive the proper fire, the sand is produced from the silver. The alchemical process described here all takes the Golden Mother (Jin Mu) as its root and is completed through the union of Wu Earth and Ji Earth, with the Five Phases returning to Earth, to form the elixir.

Once the elixir is complete, it is subtle and spiritually penetrating, and its transformations cannot be measured. This fully embodies the complete function of the Five Phases. Its light is like the sun and moon, and its established form is like the generation of Heaven and Earth. That which enables people to attain salvation and enables the myriad things to be transformed and born is the Primordial Beginning (Yuanshi). The phrase "is thus" here summarizes the preceding discussion: the Primordial Beginning is the "Heaven within the Great Brahma Heaven" (Dafan Tianzhong zhi Tian).

"Great Brahma" (Dafan) refers to the vast and flowing pure, empty Qi that moves through all things. "Heaven within Heaven" refers to the highest of the thirty-two heavens. The Dafan Qi circulates among the heavens without ceasing, just as the one Qi within the human body circulates and flows through it. The qi of Heavenly Mandate pervades the hundred vessels and nine orifices, moving back and forth and extending everywhere without end. This is precisely the manner in which the Dafan Qi spreads and flows.

Gateway of the Yellow Terrace stands high atop Mount Yujing, which lies within the Great Luo Heaven. It rises to the utmost height, transcending everything, with no realm higher still. Yuqing (the Clear and Subtle Heaven realm spoken of in Daoism) lies within the Great Luo Heaven. Its vastness and depth cannot be measured by distance or number; it seems to exist, yet also seems not to.

The commentary explains that above the Great Luo Heaven is Mount Yujing, hence the phrase "Yushan Shangjing" (the Jade Mountain's Upper Capital). The Terrace of Yuluo lies above Mount Yujing, extremely high and remote. The Golden Palace Gates of Yuqing (the palace gates within the Yuqing realm) stand at its center, boundless and encompassing all worlds, which is why it is described as profound and limitless, beyond exhaustion. Fanqi (the pure primordial vital energy that precedes creation) gathers in the void, and by its very nature it cannot be seen with the naked eye or described in form, which is why it is said to be both present and absent.

The process by which heaven and earth form and then are destroyed is called a jie (kalpa, an aeon). The Great Luo realm appeared before countless kalpas had passed and remains indestructible through them all. Ren (a unit of measure, here used to convey immeasurable depth) describes a depth beyond all measuring. The Great Luo realm is dark and elusive, one in essence with the Great Void, without form or name, and cannot be sought by following external traces.

The commentary further correlates these celestial scenes with the human body. The Terrace of Yuluo corresponds to the brain, and Yushan Shangjing corresponds to Niwan (the upper cinnabar field at the head, as described in Daoist inner alchemy). Niwan is called the Celestial Gate and is also where the myriad spirits dwell. Yuqing resides within it, its realm profound and seemingly existent yet non-existent. The human true nature is deep and leaves no trace; it seems to exist in a state of obscurity, and it endures through countless kalpas. This is what is meant by the indestructible Yuanshen (primal spirit), which dwells above the Three Realms.

The Three Flowers part and come together; the Great Wondrous Court and the Golden Gates and Jade Chambers stand in orderly array, pure and vast. The great Fanqi circulates and spreads, pervading the ten directions.

Youqi says: "Three Radiances" (sanhua) refers to three kinds of luminous radiance within the Sanyuan Palace of the Yuqing Heaven: the Upper Primordial is Jade Radiance (yuhua), the Middle Primordial is Golden Radiance (jinhua), and the Lower Primordial is Nine Radiance (jiuhua). The Supreme Sovereign of the Three Primordials dwells there, and this place corresponds to the Palace of Separation and the Side Hall within the Yuqing Palace. "Great Abundance" (dayou) is the dwelling of the Heavenly Worthy of the Supreme Great Abundance Yuqing Palace, and so it is called the "Wondrous Court" (miaoting).

The "Southern Radiance" (nanfang zhi hua) belongs to Fire and, in the directional scheme of the Five Phases (wuxing), corresponds to the Li trigram. It is the Muddy Pellet Palace (nituan gong) of the human body, a site of inner cultivation located in the brain. The "Golden Gate and Jade Chamber" (jinque yufang) refers to the Yellow Court (huangting) and the Crimson Palace (jianggong), both bodily chambers described in neidan (internal alchemy). "Senluo" refers to the constellations arrayed across the heavens. "Jinghong" refers to two clear pools, symbolizing Kan and Li within the body, that is, Water and Fire.

"Dahang fanqi, zhouhui shifang" describes the scene of Great Luo and Yuqing: the fanqi, the pure primordial qi (vital energy) of Heaven, flows without cease and pervades the boundless worlds of the ten directions, and all things are nourished by it. The primal qi of origin (yuanshi zhi qi) gives rise to endless myriad things from this source.

The alchemical scripture says: "The three palaces merge, and the three natures gather in the Primordial Palace (yuangong)." The shen (spirit), qi (vital energy), and jing (essence) of the human body are what is called the "Three Radiances." The Primordial Spirit (yuanshen) dwells within the Numinous Terrace (linglai), and the Numinous Terrace is the "Great Abundance Wondrous Court." One's own golden pavilions and jade chambers correspond to the Golden Gate and Jade Chamber of heaven. The Five Planets and the multitude of constellations shine forth within the "clear pool waters" (jinghong chishui), symbolizing that during the celestial fire-timing (huohou), the constellations encircle the space between Kan and Li in the body, which is the process of Water and Fire rising and falling. The Qian-Kun cauldron (qiankun dingqi) operates when Water and Fire reach completion (shuihuo jiji), and then the Way of the Nine-Fold Returned Golden Elixir Fluid (jiuhuan jinye) can be accomplished.

The primordial true-unity qi (xiantian zhenyi zhi qi) circulates day and night, returning in an unending cycle. It takes as its model the lunar essence symbolized by the Earth of the Kan trigram and the solar light symbolized by the Earth of the Li trigram. Through advancing, retreating, uniting, and nourishing in accordance with the fire-timing, it forms the golden embryo (jintai). After passing through the movements of the sixty-four hexagrams, the hundred vessels return to their origin and the nine orifices become luminous. This is the scene of pure qi flowing through and pervading the ten directions, which also appears within the clear "jinghong."

Within the human body there are already many spirit deities who govern salvation and life. Among them are the Divine Being Who Liberates the People from Death, the Lord of Eternal Life of the Southern Pole, the Great Spirit Sima who oversees the deliverance of the world, the Venerable Elder Lord Han who delights in protecting life, and the honored deities such as the Southern Superior Director of Destiny, the Recorder, the Deity Who Extends Life and Increases Years, and the one who Relieves Calamity. These spirits can restore dried bones to life and bring the dead back to life, delivering countless beings. Today the registers are being examined and all the heavenly spirits have come to assemble before the hall.

Mo'an explains that this means the heavenly spirits have gathered together to examine the merits and faults of the scholars and the sins and blessings of the world. The Fanqi (the primordial vital energy of the Original Beginning) circulates through the ten directions, and in each of them spirits govern the work of delivering the world and saving life. The "Divine Being Who Does Not Die" mentioned here is the spirit who governs the power to let a person transcend the world and remain free from the bonds of death; it does not mean that the spirit itself cannot die.

The Lord of Eternal Life of the Southern Pole, also called the Great Lord of Eternal Life of the Southern Pole, governs the registers of life and death; some accounts identify him with the Great Emperor of the Vermilion Mound. The Great Spirit Sima of the Deliverance of the World is the spirit who manages the affairs of deliverance within the Southern Palace. The Venerable Elder Lord Han, who delights in life, governs the Upper Palace of Nanchang and oversees the registers of eternal life. As for the honored deities such as the Southern Superior Director of Destiny, the Recorder, the Deity Who Extends Life and Increases Years, and the one who Relieves Calamity, the term "Southern Superior" also refers to the Palace of Donyang, and at other times to the Upper Palace of Nanchang or the Fire Palace of Zhuling; these spirits are also related to the True Lords of the Six Directors of the Southern Dipper.

From the Divine Being of Deliverance mentioned in the scripture to the Perfected of the Southern Pole, although each holds a different office, all are able to restore dried bones to life and deliver living beings. Through kalpa after kalpa of continuous deliverance, they are said to deliver countless beings.

Mo'an also explains "the intermediate presence" from the standpoint of cultivation: spirits dwell within the human body as well, each residing in places such as the Crimson Palace, the Mysterious Gate, and the Mud Pellet (Niwan). The Crimson Palace usually refers to the place of the heart, while the Mysterious Gate and the Mud Pellet are Daoist cultivation terms denoting important practice sites within the body. Hence the scripture speaks of the "intermediate presence." The Southern Pole and Nanchang may likewise both refer to the heart. The scripture's statement that "countless great spirits all come from my body" carries this meaning. When the practitioner of realization refines the form through the Golden Fluid (a method of internal cultivation in Daoist practice that uses the image of golden fluid), so that both body and spirit attain a wondrous state, he or she can then travel through the ten directions, deliver living beings, relieve calamities, and even restore dried bones to life.

"Today's registration" refers to the day when the opening of the diagram and the registration were held at the beginning of the Chiming kalpa, in the Great Floating Earth. Registration means determining merits and faults and recording them. On that occasion, the heavenly kings and great sages all came to assemble before the hall, listening as the Heavenly Venerable proclaimed the scriptural teachings and received deliverance.

Each of the ten directions, namely east, south, west, north, northeast, southeast, southwest, northwest, the zenith, and the nadir, is assigned a Flying Heaven Divine King (feitian shenwang), a deity who ascends to the heavenly realms. The honorific title of each king is "Changsheng Dasheng Wuliang Duren" (Great Sage of Eternal Life, Limitless Deliverer of Humankind). Following the names of these directional kings is a series of terms: zong, fei, yun, wujing, fan, nayu, fan, nayu, duxian, jue wu, ying, luo.

All the Flying Celestial Great Sages of the ten directions emerged from the Yuanshi Dao Jie (the Dao-realm governed by Yuanshi Tianzun), divided into forms and transformed from primordial qi (yuanqi). Xue Xiuzhao of Binghu says: "The Long-Life Great Sages of the ten directions are also the Salvation-from-Suffering Heavenly Venerables (Jiuku Tianzun) of the ten directions. Since the opening of the registers and the checking of the rosters, they have, by the command of Yuanshi Tianzun, governed the assessment of merit and the records of names across the Three Realms of the ten directions. They reveal teachings to deliver living beings, oversee matters of birth and death, and forge and shape those who cultivate the Dao."

The Daozang (Daoist Canon) says that each of the eight directional heavens contains its own boundless great-thousand world (wuji daqian shijie). To the east lie Anda Tang Township and the Na Shan world (World of Accepting Goodness). To the south lie the Wanli Cheng district and the Qi Xian world (World of Abandoning the Worthy). To the west lie Fu Tang Zhou and the Xian Xing world (World of Universal Conduct). To the north lie the Yudan Ye field and the Qing Jing world (Pure World). To the northeast lie Fu Ji Du and the Chang An Xian world (World of the Worthy of Chang'an). To the southeast lie Yuan Futian and the Yong Xian world (World of Employing the Worthy). To the southwest lie Yan Fu Xiang and the Qi Jing world (World of Seven Stillnesses). To the northwest lie Fu De Ye and the Yan Xian world (World of Extending the Worthy). Above is the Xuandu Wuji world of the thirty-six heavens of Shangqing Yuzhen (Highest Clarity Jade Perfection), and below is the Ba Yuan Wuji world of the thirty-two heavens of Huang Zeng.

The scripture further says that the officials and spirit hosts at every level of the Five Peaks (Wuyue), the Five Emperors (Wudi), Dongyin Qingling, Beidu Luofeng, and other such realms all belong under the command of the Wuji Flying Divine Kings of the ten directions. These divine kings govern the offices that grant long life and liberation from the mundane world, which is why they are called "Long-Life Great Sages" (changsheng dasheng). They pass from one kalpa (jie) to the next, saving living beings and enabling people to attain the Dao and become perfected. Their number is inexhaustible, which is why they are called the "Immeasurable Deliverers" (wuliang dure).

The Perfected Flying Divine Kings of the ten directions and the Immeasurable Great Spirits of Long Life and Worldly Deliverance all arrive riding flying clouds, in carriages of cinnabar hue with green curtains, topped with feathered canopies and wheels adorned with jade. They are drawn by a vermilion phoenix (zhufeng) and a five-colored dark dragon (wuse xuanlong), and they hold nine-colored ceremonial insignia. This solemn and exalted retinue symbolizes their inexhaustible power of salvation.

The Flying Heavenly Kings of the ten directions and the countless great spirits who carry beings across to longevity all came riding on flying clouds. Their carriages were the color of cinnabar, with green ornamentation, canopied by feathered parasols, and their wheels were like jade. Vermilion phoenixes drew them, and five-colored black dragons pulled them. They carried nine-colored ceremonial insignia, and ten wondrous spirit banners fluttered beside the carriages. Nine phoenixes cried out in unison ahead, eight luan birds answered behind, and lions and white cranes added their long, harmonious calls.

Here the text summarizes the Flying Heavenly Kings of the ten directions and the countless great spirits mentioned above. All of them are heavenly beings who have truly attained the Dao. Qingyuan (Qingyuan, a commentator) explains that the carriage, its ornaments, the wheels, and the canopy are all transformations of yang essence qi (yang jing zhi qi), while the phoenixes, dragons, lions, and cranes are transformations of yin essence qi. The Supreme Sages (shangsheng, the high-ranking immortals) possess the constant Dao of true reality, so with a single breath they can gather or disperse qi, and whatever scene they need appears as their mind wishes. When yin and yang qi are in harmony, they become song and music; all of these are manifestations of qi, not things from outside.

Once the cultivation of the reverted elixir (huandan, a term in internal alchemy, neidan) is complete, the demonic yin forces are also transformed. When the yang spirit (yangshen, the yang-natured consciousness manifested by the practitioner) exhales its primal qi, all the spirits obey, and the spirits of the five viscera each appear in their corresponding directions and colors. Carriages, ceremonial retinues, and guards come to welcome the spirits of the whole body; the spirits lead the way in front and follow behind, carrying the practitioner up to the heavens to pay court to the Celestial Worthy of Original Beginning (Yuanshi Tianzun). Such a scene is no different from meeting the Great Sage of Perfect Truth (Tianzhen Dasheng).

The Five Elders (wulao, the five directional divine lords) clear the way for the ascent to heaven, and the shafts of the carriages are guarded by immortals. Hundreds of millions of carriages and riders come down from the sky. They gather their brilliance, turn their chariots around, observe the true immortals, and deliver living beings.

The Great Sages of the ten directions (shifang), who include the east, west, south, north, the four intermediate directions, and the zenith and nadir, hold exalted rank. For this reason they draw the Five Emperors (Wudi) to lead the way and host upon host of immortals (qunxian) to attend at their sides. Countless carriages and horses then descend through the air, riding on the light.

The Five Elders are the Five Emperors of the directions. The Elder of Azure Numinosity in the east is surnamed Guan, given name Kai, style name Lingweiyang. The Elder of Crimson Numinosity in the south is surnamed Dongfu, given name Jiyan, style name Chibiaonu. The Elder of Central Numinosity is surnamed Tongban, given name Yuanshi, style name Hanshuniu. The Elder of White Numinosity in the west is surnamed Shangjin, given name Changkai, style name Yaopobao. The Elder of Dark Numinosity in the north is surnamed Heijie, given name Linghui, style name Yinhoujü.

The Five Emperors are divine beings who are naturally born from the True Pneuma (zhenzhen) and are transformed from Ancestral Qi (zuqi), the primordial qi that is the source of all things, into the Five Phases (wuxing), that is, five primal qi. For this reason they are called the Five Elders of Primordial Beginning (Yuanshi Wulao). They did not become perfected through long years of study. Rather, they descended by mandate, bearing auspicious charters, and each guards a region. Whenever the great kalpa cycle turns, the directions they occupy are also replaced. The east belongs to Wood and governs spring, causing all things to sprout. The south belongs to Fire and governs summer, causing all things to grow. The center belongs to Earth, prevails over all four seasons, and harmonizes all things. The west belongs to Metal and governs autumn, causing all things to ripen. The north belongs to Water and governs winter, causing all things to be stored away. This is how the Five Qi are distributed and circulate in sequence.

The Five Phases are the correct qi (zhengqi) possessed by the Dharma body (fashen), the true body formed by the adept. Yin-Yang symbolic qi, such as the Fire Dragon and the Water Tiger, circulate in a set order within the cauldron (dingqi), the metaphorical vessel of internal alchemy (neidan). The myriad spirits gather in the Nine Palaces (jiugong), symbolic positions of spiritual qi within the body, and the Five Qi turn toward their source and converge there. The hundred spirits (bailing) guard the body, like thousands of chariots and riders arriving through the sky.

"Qiguang" refers to the subtle, flowing jade light, and "huijia" refers to the scene of the cloud-like Dan heavens. The Great Sages of the ten directions gather where the Heavenly Emperor dwells, wheeling and circling like turning wheels. The Heavenly Honored One (Tianzun) sits upright on the Dharma throne, overseeing and governing all perfected beings, examining and delivering living beings.

From the standpoint of inner cultivation, this refers to recalling one's own true light so that it illuminates the Spirit Chamber (lingfu), the inner seat of spiritual qi. In this way Kan and Li, symbols of water and fire and of yin and yang, mutually aid one another, and lead and mercury, symbols in internal alchemy for the yin and yang essences, unite. The spirit no longer scatters outward, and the "six reins" (liupei), which symbolize the six forces that move body and mind, come to rest. Afterward, the yang light shines downward, the turbid yin rises and clears, and the True Spirit (zhenshen) is born from this process. One can then oversee the true realms, deliver living beings, and travel throughout the ten directions.

The Celestial Chancellors of all the heavens, the divine officials of the Upper Palace of Nanchang, the Han Director of Records, and the Great Overseer of Births each came before the Heavenly Venerable (Tianzun) bearing ledgers that recorded merit and demerit. According to the souls each was responsible for delivering, they solemnly examined the registers and achievements of the celestial realms.

Mo'an explains: This describes the gathering of the divine powers of the heavens, who assess the merit and demerit of those who cultivate the Dao, as well as the sins and blessings of ordinary people. The "Celestial Chancellors of all the heavens" refers to the Great Lord of the Supreme Void and Ultimate Limit (Daluo Wuji Shengong). The "Upper Palace of Nanchang" refers to the Zhuling Fire Palace (Zhuling Huofu), which lies in the Heaven of Chiming Harmony and Yang (Chiming Heyang Tian). The Han Director is Elder Ke Han, who oversees the registers of refinement (liandu). The Great Overseer of Births is responsible for delivering the dead and enabling them to be reborn. The "registers" here are the records of the merit, demerit, sins, and blessings of Dao cultivators and ordinary people. The divine officials of each department bring their registers and ledgers together before the Heavenly Venerable to examine achievements and weigh fortunes, so that the beings of heaven and earth may be universally delivered.

They examine who among them should receive deliverance. Some have long had their names inscribed in the Dark Chart (Xuantu), and their natural endowments are suited to attaining immortality. Some have cultivated fasting and precepts and accumulated merit. Some have revered the Three Treasures (sanbao), namely the Dao, the Scriptures (jing), and the Masters (shi), so that their good deeds have reached heaven. Some have made offerings to the Masters and Treasures and have been acknowledged by the Three Officials (Sanguan): the Heavenly Official, the Earthly Official, and the Waterly Official. The heavens enter the names of these people into the registers, examine their achievements strictly, and then rank them according to the level of their merit, so that each is elevated in accordance with their grade.

Guanfu explains: The above passage is the introductory narrative composed by the Jade Dawn Lord (Yuchen Daojun).

It universally transforms the Three Realms, encompassing the Wuji Divine Realm, the Palace of the Underground Springs, the Northern Capital of Luofeng, and the Nine Offices and Twelve Sources of the Three Officials.

The Three Realms (Sanjie) are the Desire Realm, the Form Realm, and the Formless Realm. The Divine Homeland of Wuji (Wuji Shenxiang) refers to the boundless worlds of the ten directions, while the Palace of the Springs and Bends (Quanqu zhi fu) refers to the dark, endless netherworld in the depths of the Nine Obscurities.

Beidu Luofeng is the place the Daoist tradition identifies as the netherworld. According to legend, due north of the Lower Primes lies a vast sea filled with foul, rank vapors, so deep and wide that its edges cannot be seen. In the sea rises a mountain that reaches up into the sky and down into the darkness, its body condensed from thick black yin Qi (vital energy). It is called Mount Beidu Luofeng. Within it is a great cavern named the Palace of the Yin Shadow Heaven, which contains thirty-six prisons presided over by the Lord of Supreme Yin (Taiyin Tianjun), the deity who governs the underworld. Inside the cavern are six further heavenly palaces, each ruled by a Heavenly Demon King: the Zhijue Yin Palace, the Taisha Liangshi Zong Palace, the Mingchen Naifan Wucheng Palace, the Tianzhao Zuiqi Palace, the Zongling Qifei Palace, and the Gansi Lianwan Lü Palace. Those who can recite the names of these six palaces and maintain constant reverence may receive the Demon Kings' recommendation, have their offenses erased, find a foundation for their life and death, and obtain boundless blessings.

The Three Offices and Nine Bureaus (Sanguan Jiushu) are the agencies through which the Three Officials of Heaven, Earth, and Water examine and assess the affairs of the Three Primes (Sanyuan). The Upper Primes Heavenly Official belongs to the Jade Clarity realm (Yuqing) and has three palaces, nine bureaus, and thirty-six departments. The Middle Primes Earthly Official belongs to the Upper Clarity realm (Shangqing) and has three palaces, nine bureaus, and forty-two departments. The Lower Primes Water Official belongs to the Supreme Clarity realm (Taiqing) and likewise has three palaces, nine bureaus, and forty-two departments. The officials of the Middle and Lower Primes are all spirits who, after death, were delivered because of their merit and given posts. They are evaluated according to their terms of service: those who complete their merit ascend to the heavenly palaces, while those whose merit is incomplete are reborn into the human world. The Nine Bureaus are also called the Nine Ramparts of the Earth Sovereign and the Office of the Nine Commands, the administrative offices under the Earth Sovereign of the nine layers of the underworld.

The Twelve Sources of the Rivers reflects the belief that the moon is the essence (Jing) of Taiyin, the Great Yin, and the mother of all waters, while the Eastern Well (Dongjing) is the source of the Celestial River, where the various streams converge. Because Taiyin completes one circuit of the heavens each lunar month, it passes the Eastern Well in each of the twelve months of the year. At that time the Yellow Flower Sweet Dew falls, used to cleanse and refine the souls of the dead. The spirits are also washed of their bodily forms by it, and only then can they be ushered into the Southern Palace.

The heart in the human body corresponds to Nanchang, which is the Vermilion Hall Office (Zhuling Fu). The scripture says: "Numinous Treasure, boundless light; it illuminates the flaming pool and dispels its vexations." This means that when the Shen (spirit) is clear and empty, its numinous light shines through and illuminates everything. The region below the kidneys corresponds to the dim Palace of the Springs and Bends, that is, Beidu Luofeng. The practitioner lights the netherworld with their own true light, draws true Yin water from the Eastern Well to cleanse the wandering souls, and then delivers and refines them with true fire, which symbolizes the sun and the southern Li fire. In this way, even the spirits of the Divine Homeland of Wuji can all be universally informed and delivered.

Ancestors, distant forebears, and kin reaching back through countless kalpas can all be delivered. Their registers of sin are swiftly erased, the roots of their evil karma are destroyed, and they are no longer held by the netherworld bureaucracy or forced to dwell among ghosts. The souls of all people are universally instructed and redeemed.

If descendants fail to cultivate goodness and accumulate virtue, calamity may implicate nine generations of ancestors, leaving them to sink into suffering with no prospect of release. If descendants honor the scriptures and teachings, reform their faults, turn toward goodness, and widely dispense merit and blessing, they can dissolve their ancestors' karmic offenses, and even distant kin will be delivered as a result. The Guanfu states that the Three Officials (the deities who govern heaven, earth, and water) periodically examine each person's merits and faults. When descendants accumulate great merit, the Jade Emperor orders the deliverance of the Nine Mysterious Ancestors and Seven Progenitors, a general term for many generations of forebears. When one person is delivered, the nine generations also receive grace.

The scripture therefore calls for swiftly removing the registers of sin and eradicating the roots of evil. The register of sin is the ledger in which the netherworld bureau records the weight of a person's transgressions. The roots of evil are the evil thoughts and habitual tendencies that give rise to wrongdoing. Once one has received compassionate deliverance and been pardoned, those roots are extinguished and the registers bearing one's name are removed. Even in the netherworld, one will no longer be detained or driven into the ghostly throng. In this way, kin reaching back through countless kalpas may all be universally delivered.

Those who know how to cultivate are not swayed by worldly vanity, rivalry, or desire. They keep their original nature clear, transparent, perfectly harmonious, and brilliantly lucid. Then the Three Corpses (Sanshi, deities said in Daoist belief to dwell within the body and urge a person toward wrongdoing) and the Six Thieves (a metaphor for the six kinds of desire that disturb the mind) cannot stir up or defile body and mind. With sustained cultivation, the myriad primal qi will gather at the Gate of Life, and the hundred spirits will guard the Gate of Death. These are images of bodily orifices and spirit-qi drawn from inner alchemy. One will then not sink into realms of suffering, and countless generations of ancestors will also rise and be delivered.

Once the talismanic decree of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) is issued, those who have been delivered may ascend at any time. In the Northern Capital Cold Pool, a place within the netherworld, divine generals will guard the body and soul, subdue demonic obstacles, and recommend the deceased spirits for ascent to the Southern Palace. Souls that have undergone refinement and deliverance may become immortal and be transformed into new life. Living people whose bodies and minds have been delivered will endure through lifetime after lifetime and kalpa after kalpa. As the kalpas turn, they will share the lifespan of heaven and forever escape the Three Paths (the realms of hell, hungry ghosts, and animals) as well as the Five Sufferings and Eight Calamities. Transcending the Three Realms, they will roam freely in the immortal realm of Shangqing (Highest Clarity).

Daoist master Moan (Mo'an) says: here it is explained that a student of the Dao can cause the spirits of their ancestors to receive refinement and liberation, and can also attain deliverance themselves.

"Yuanshi fuming" (Yuanshi fuming, the Primordial Beginning's talismanic decrees) refers to the talismans, registers, and imperial commands issued by the Heavenly Worthy of Primordial Beginning (Yuanshi Tianzun), such as the Life-Ascending Treasure Register, the Nine Dragons Talisman Decree for Relieving Suffering, and the talismanic tablets of the various Perfected. These decrees are sent down by the Heavenly Worthy of Primordial Beginning, transmitted to the Nine Heavens and their Nine Offices, and then promulgated throughout the Three Realms and the ten directions, so that the spirits of the dead may be promoted promptly in accordance with the law. "North Capital Cold Pool" (Beidu Hanchi) is the Luofeng Spring Bend, a frigid, yin-bound place within the netherworld.

"Escorting the form and soul" (Bu wei xing hun) means that after death the body and the hun-soul and po-soul separate, and the vital breath of the spirit easily scatters. The Northern Emperor, acting on heavenly mandate, guards the spirit so that it does not dissipate. The Demon King receives orders to issue documents and recommend the spirit, so that it may be led into the Southern Palace of the Vermilion Pearl (Zhuling Nangong), the place where, in Daoist teaching, spirits undergo refinement. While the spirit is being refined, it dwells in the dark, extremely yin netherworld, yet it receives the light of the Heavenly Worthy's compassion, as though the light of true yang shone into it. Through inner refinement the darkness is transformed into light, the yin qi is cleansed, and the yang qi becomes pure and complete, so that the spirit can transform and become an immortal.

Those who are able to practice the teachings of the scriptures and refine body and spirit are liberated even while alive; having passed through kalpas of calamity without losing the human form, their true nature endures. Those who merely turn along with the cycles of calamity will in the end be ruined by them, and whoever is bound by form and temperament will inevitably be subject to transmigration. Only one who has attained the Dao and become an immortal, relying on a marvelous and indestructible nature, can pass through the vast kalpas without decay and endure as long as Heaven and Earth.

"Forever delivered from the three paths, five sufferings, and eight calamities" means that one is forever freed from the various hardships that obstruct the cultivation of immortality. The "three paths" (santu), also called the three evils, are: first, the gate of lust (sexual desire), corresponding to the Upper Corpse Path and the Heavenly Realm of Mud; second, the gate of attachment (love-desire), corresponding to the Middle Corpse Path and the Human Realm of Mud; and third, the gate of greed (acquisitive desire), corresponding to the Lower Corpse Path and the Earthly Realm of Mud. These obstruct a person's pursuit of immortality and the Dao. The "five sufferings" are: the suffering of lust burdening the heart-mind; the suffering of attachment burdening the spirit; the suffering of greed burdening the bodily form; the suffering of pursuing vanity and competition and thereby depleting essence and qi; and the suffering of the body burdening the hun and po souls. The three paths together with the five sufferings are called the eight calamities.

If a person understands the Way of returning to the root and restoring destiny, gathering in desires and emotions and returning to original nature, discarding illusion and turning toward what is real, then the three karmic actions of body, speech, and mind and the six sense-faculties of eye, ear, nose, tongue, body, and mind will all be purified, and the one true reality will manifest while all phantom images dissolve. Then, by circulating the Primordial Ancestral Qi (yuanshi zuqi, the original vital breath from which all things arise) within the union of Kan and Li (the water and fire trigrams, representing the joining of yin and yang within the body), refining the hun and po souls, and severing the root of earth to attain the root of heaven, one can cause the spirits of the dead to be refined and the living to be delivered. Thus one transcends the constraints of the Three Realms, suddenly reaches the state of being free from outflows (wulou, the state free of defilement), and wanders freely in the immortal realm of Shangqing.

In the Heaven of Highest Clarity (Shangqing, one of the celestial realms in Daoist cosmology), the heavenly sovereign is named Yuzhen. He dwells in the realm of no-form, a state beyond shape and color, and cultivates brahma-conduct (fanxing), a practice of pure and undefiled discipline.

Youqi says that among the thirty-six heavenly sovereigns of Shangqing, Yuzhen is the most honored. The Way they cultivate is equal to that of Yuanshi Tianzun (the Celestial Worthy of Original Beginning), and they rank in the Jade Clarity (Yuqing). Hence they are called "Yuzhen." The Shangqing Heaven described here belongs to the system of thirty-six heavens, which is distinct from the system of thirty-two. Its scenery exists, yet it has no form or color, and so it is called "brahma-conduct." Brahma-conduct is the Way within the Way and the heaven within heaven. One passes through it without obstruction, reaching a state of true emptiness with nothing to hinder it.

The Scripture of Treading the Dragon says that the twelve heavens of Shangqing are the dwelling place of the Nine Perfected (jiuzhen), the realized immortals who have attained the Way. The heavenly sovereign Yuzhen is the ruler among the heavens. His form is like lustrous jade, and his breath governs the True Qi of utmost perfection. Because his cultivation is pure, he is called Yuzhen. The preceding passage speaks of wandering freely in Shangqing, and this passage explains further: the sovereign dwells in the realm of no-form of Shangqing and diligently practices brahma-conduct in order to realize the Way and become perfected.

The Eight Eastern Heavens

Mo'an says that this passage lists the order of the thirty-two heavens. Some have added the line "the upper section of the Yuanshi Lingshu, composed by the Lord of the Dao, in nine characters" here. That line was not part of the original text and should not be adopted. The heavens from Huangzeng Heaven to the Seven Luminaries Heaven are six heavens formed when Yuanshi gathered the brahma-qi of the Nine Yang. They include two heavens of the Desire Realm and the heavens of the Form Realm. The Desire Realm contains six heavens in all, which constitute the lower realm. Beings in the Desire Realm have bodies and desires, and they easily become attached when they encounter external things. Only after the six roots of desire have been purified can one ascend to the Form Realm.

Taihuang Huangzeng Heaven, whose heavenly sovereign is named Yulan Yuming.

According to the explanation of the correct sounds, "Yulan" means "opening the mystery and gathering the light." "Yulan" is the sovereign's inner taboo name, a secret name, while "Yuming" is the concealed pronunciation of the Demon-Emperor.

Taiming Yuwan Heaven, whose heavenly sovereign is named Xu'anatian.

The Correct Sound "Baoxuan Daoling" is the Heavenly King's inner name, "Xu'a," and his hidden sound is "Na Tian."

The Heaven of Qingming Hetong has as its Heavenly Emperor the one named Yuanyu Qijing.

The correct sound "Ming Sheng Jiu Zhen" is the Heavenly King's secret name, Perfected Yuanyu, and his inner name is Qijing.

The Heaven of Xuantai Pingyu has as its Heavenly Emperor the one named Duidu Neixian.

The correct sound "Piao Han Mo Ran" gives the Heavenly Emperor's hidden sound as Na Tian.

The Heaven of Qingming Hetong has as its Heavenly Emperor the one named Yuanyu Qijing.

The correct sound "Ming Sheng Jiu Zhen" is the Heavenly King's secret name, Perfected Yuanyu, and his inner name is Qijing.

The Heaven of Xuantai Pingyu has as its Heavenly Emperor the one named Duidu Neixian.

The correct sound "Piao Han Mo Ran" gives the Heavenly Emperor's hidden name as Liu Duidu Neixian.

The Heaven of Yuanming Wenju has as its Heavenly Emperor the one named Chou Falun.

The correct sound "Kai Sheng Shu" identifies the Heavenly Emperor's inner name as "Chou," with Falun as his alternate title.

The Heaven of Shangming Qiyao Moyi has as its Heavenly Emperor the one named Tiandeng Yan.

The correct sound "Yan Xu Ming" identifies the Heavenly Emperor's inner sound as "Tiandeng," and his hidden title as Yan.

The Heaven of Xuwu Yueheng has as its Heavenly Emperor the one named Zhengding Guang.

The correct sound "Jing Wu Qiao" identifies the Heavenly Emperor's inner name as Zhengding Guang.

The Heaven of Taiji Mengyi has as its Heavenly Emperor the one named Quyu Jiuchang.

The correct sound "A Nan Jing Ming" identifies the Heavenly King's hidden title as Quyu, and his general name as Jiuchang.

Eight Heavens of the South:

The Primordial Heavenly Venerable (Yuanshi Tianzun) gathered the pure Brahmic qi (qi, vital energy, pure and primordial) of the Three Yang, forming the Eight Heavens of the South. These heavens belong to the Four Heavens of the Form Realm, also called the Four Heavens of Lu Dust, and they belong to the realm of fine dust.

The Heaven of Chiming Heyang has as its Heavenly Emperor the one named Lijin Shangzhen.

The correct sound "Zhi'an Baoxian" identifies the Heavenly King's hidden title as Lijin Shang Jiuchang.

Eight Heavens of the South:

The Primordial Heavenly Venerable gathered the Brahmic qi of the Three Yang, forming the Eight Heavens of the South. These heavens belong to the Four Heavens of the Form Realm, also called the Four Heavens of Lu Dust, and they belong to the realm of fine dust.

The Heaven of Chiming Heyang has as its Heavenly Emperor the one named Lijin Shangzhen.

The correct sound "Zhi'an Baoxian" identifies the Heavenly King's hidden title as Lijin Shangzhen.

The Heaven of Xuanming Gonghua has as its Heavenly Emperor the one named Kong Yao Chou Yin.

The correct sound "Fei Yin Dong Ling" identifies the Heavenly Emperor's inner name as Kong Yao Chou Yin.

The Heaven of Yaoming Zongpiao has as its Heavenly Emperor the one named Chongguang Ming.

The correct sound "Qiao Zhen Ying" identifies the Heavenly Emperor's general title as Chongguang Ming.

The Heaven of Zhuluo Huangjia has as its Heavenly Emperor the one named Moyi Miaobian.

The correct sound "Nan Xuan Ming" is the secret word of this heaven. The Heavenly Emperor's hidden name is "Mo Yi," and his inner sound-name is "Miao Bian."

The Heavenly Emperor of the Heaven of the Empty Hall Shining in the Sky is named A Shen Chen.

The correct sound "Mi Lun Xuan Ming" is the secret word of this heaven. The Heavenly Emperor's hidden sound is A She Luo, and he is called Lou Sheng.

The Heavenly Emperor of the Heaven of Clear Observation and Tranquil Radiance is named Yu Mi Luo Qian.

The correct sound "Lang Guan Yao Ming" is the secret word of this heaven. The Heavenly Emperor's hidden text is Yu Mi, and his inner name is Luo Qian.

The Heavenly Emperor of the Heaven of Mysterious Brightness and Reverent Celebration is named Long Luo Pu Ti.

The correct sound "Wei Qing Dao Xuan" is the secret word of this heaven. The inner sound of the Flying Heaven is Long Luo, and the Lord's hidden title is Pu Ti.

The Heavenly Emperor of the Heaven of Supreme Radiance and Jade Brilliance is named Wan Li Wu Yan.

The correct sound "Dong Zhen Yong Guan" is the secret word of this heaven. The Heavenly Ruler's inner text is Wan Li Wu Yan.

The Eight Heavens of the West: From the Heaven of Yue Heng to the Heaven of Tan Shi, Yuanshi Tianzun gathered the Seven Yang Brahmic Qi (qiyang fanqi), the pure primordial Qi, and formed two of these heavens. These two belong to the Realm of Form (sejie). Here six kinds of subtle dust and six kinds of light dust are present. The Realm of Form is forever pure and visible, and the Heavenly Ruler's inner text is Wan Li Wu Yan.

The Realm of Form has eighteen heavens in all, which constitute the Middle Realm. The beings here have bodies but no desires. They still possess the six kinds of physical appearance and the eighteen kinds of defilement. Once the six dusts (the defilements arising when the eye, ear, nose, tongue, body, and mind contact external objects) are entirely purged, one may ascend into the Formless Realm (wusejie).

The Heavenly Emperor of the Heaven of Yuan Zai Kong Sheng is named Kai Zhen Ding Guang.

The correct sound "Kai Guang Jing Zhen" is the secret word of this heaven. The Lord's inner sound is Kai Yin, and his hidden name is "Zhen Ding Guang."

The Heavenly Emperor of the Heaven of Taian Huang Ya is named Po Lou He Tan.

The correct sound "Hui Mo A Hun" is the secret word of this heaven. The Heavenly Lord relies on the secret sound Po Lou, and the inner name of the Heavenly Demon Lord is A Tan.

The Heavenly Emperor of the Heaven of Xian Ding Ji Feng is named Zhao Zhen Tong.

The correct sound "Hui Qiao Wei" is the secret word of this heaven. The Heavenly Lord's secret title is Zhao Zhen Tong.

The correct sound "Jun Hua Da Quan" is the secret word of this heaven. The hidden text of the Jade Perfected is Sa Luo Lou Wang.

The Heavenly Emperor of the Heaven of Tai Huang Qun Zhong Fu Rong is named Min Ba Kuang.

The correct sound "Hui Wei Guang" is the secret word of this heaven. The Lord's inner text is Min Ba Kuang.

The Heavenly Emperor of the Heaven of Wu Si Jiang You is named Ming Fan Guang.

The correct sound "Lang Ming Fa Yuan" is the secret word of this heaven. The Lord's inner name is Ming Fan Guang.

The Heavenly Emperor of the Fu Rong Heaven is named Min Ba Kuang.

The correct sound bestows the light of majestic power (a sound that is upright, clear, and displays awe-inspiring virtue), and the Lord Emperor (a venerated deity of the heavens) has the inner script (inner name-seal) Min Ba Kuang.

Wuxi Jiang You Heaven: the Emperor's name is Ming Fan Guang.

The correct sound shines with the light of the Dharma and the origin, and the Lord Emperor's inner name is Ming Fan Guang.

Shang Jie Ruan Le Heaven: the Emperor is Bo Bo Jian.

The stopped sound of Yuan Zhen Xing, the Heavenly Emperor's inner script is Bo Bo, and his inner name is Jian.

Wuji Tan Shi Heaven: the Emperor is Piao Nu Qiong Long.

The correct sound of Fei Tian Xu Ying: the heavenly demon's inner script is Piao Nu, and the Heavenly Lord's hidden name (secret appellation) is Qiong Long.

The Eight Heavens of the North:

From Haoting Heaven to Xiule Heaven, Yuanshi (Primordial Beginning, the supreme deity revered in Daoism) gathers the five yang pure breaths (five kinds of harmonious primordial qi), forming four layers of heaven. These four heavens belong to the Formless Realm. Those who dwell in them are the zhongmin (seed people), the living beings of the upper realms. They have reached the state of perfect truth, free of worldly desire, and all arose through transformation rather than birth. Their forms and desires have already been emptied and purified, so that cultivating to this state allows one to reach these heavens.

Haoting Xiao Du Heaven: the Emperor is Hui Jue Hun.

The correct sound of Yuan Qing Ming: the Lord Emperor's inner sound is Hui Jue Hun.

Yuan Tong Yuan Dong Heaven: the Emperor is Fan Xing Guan Sheng.

The correct sound of Fa Quan Dao Guang: the Heavenly Lord's inner sound is Fan Xing, and his hidden name is Guan Sheng.

Tai Wen Han Chong Miao Cheng Heaven: the Emperor is Na Yu Chou Yin.

The correct sound of Ling Xun Hui Guang: the Emperor's demon's inner script is Na Yu Chou Yin.

Tai Su Xiu Le Jin Shang Heaven: the Emperor is Long Luo Jue Chang.

The correct sound of Yang Wei Yao Qing: the Heavenly Emperor's inner script is Long Luo Jue Chang.

Tai Xu Wu Shang Chang Rong Heaven: the Emperor is Zong Jian Gui Shen.

The correct sound of She Ling Zhen: the Heavenly Emperor subdues demons, and his inner sound is Zong Jian Gui Shen.

Tai Shi Yu Long Teng Sheng Heaven: the Emperor is Miao Miao Xing Yuan.

The correct sound of Kong Wei Dao Ming: the Lord Emperor's hidden name is Miao Miao Xing Yuan.

Long Bian Fan Du Heaven: the Emperor is Yun Shang Xuan Xuan.

The correct sound of Ju Ling Miao Guang: the Heavenly King's inner script is Yun Shang Yu Zhen, and the overall sound is Xuan Xuan.

Tai Ji Ping Yu Jia Yi Heaven: the Emperor is Da Ze Fa Men.

The correct sound is "Eternal Profundity, Enduring Life; Heavenly King, Comprehensive Text, Great Selection of the Dharma Gate." All of the above main text was spoken by the Primordial Heavenly Lord (Yuanshi Tianzun).

Guanfu comments: These are the jade names and jade sounds of the various heavens. They are made of red crystal jade, inscribed with jade-green characters, and secretly stored in the Highest Clarity Heaven (Shangqing Tian).

From the Heaven of Huangzeng to the Heaven of Jinshang, the heavens are collectively called the Three Realms (sanjie): the Desire Realm (yujie), the Form Realm (sejie), and the Formless Realm (wusejie).

The Desire Realm has six heavens, from the Heaven of Huangzeng to the Heaven of Qiyao. Its beings have physical bodies and desires, and they are easily drawn to external things and become attached to them. Beings in the first two heavens take bodily contact as their desire. Those in the next two take holding hands as desire. In the fifth heaven, desire is expressed through speech, and in the sixth, through exchanging gazes. Because sensual desire and sexual union still exist here, it is called the Desire Realm. Beings who indulge in sensual pleasure decline easily, and when their lifespans end, they transmigrate into other states of existence. If one can understand and practice the Dao and purify the six roots (liugen), namely the six faculties of perception and consciousness (eye, ear, nose, tongue, body, and mind), one may ascend to the Form Realm, which is the middle realm.

The Form Realm has eighteen heavens, from the Heaven of Yueheng to the Heaven of Tanshi. Beings here still have form and color. There are six kinds of form-appearance and eighteen kinds of dust-realms (chenjing), known respectively as the six coarse dusts, the six fine dusts, and the six light dusts. Purifying one dust-realm allows one to ascend one heaven. Once all eighteen dust-realms are purified, one can enter the Formless Realm, which is the upper realm.

The Formless Realm has four heavens, from the Heaven of Haoting to the Heaven of Xiule. The Taiyi Zhenke (Taiyi Zhenke) says that the perfected beings of the Formless Realm have no sexual desire and do not join yin and yang. They arise through transformation rather than birth, and they consume only true qi (xiantian yuanqi), the primordial vital energy, and no longer possess physical form. When one cultivates up to the first of these heavens, only the mind-consciousness remains, and one enters the state of contemplating qi. If the mind-consciousness is also eliminated, one can ascend level by level. When one has forgotten all accumulated habits (jiexi), the long-held tendencies and attachments, and no longer clings to existence or non-existence, one merges with nature and ascends to the Heaven of Zhongmin.

When the great kalpa (jie) arrives, water and fire cannot reach the Heaven of Zhongmin, and only violent winds sweep through. The six heavens from the Heaven of Xiaomang to the Heaven of Xiaodu are destroyed by the wind-kalpa. The heavens from the Heaven of Yuandong to the Heaven of Xiule are not subject to kalpas, because their primordial qi disperses and then gathers again. The four heavens from the Heaven of Changrong to the Heaven of Pingyu are collectively called the Four Heavens of Zhongmin, and they are the realm where one penetrates into the True Dao. Therefore, the Benji Jing (Benji Jing) says: "When habitual attachments are fully exhausted, one transcends the position of the Heavens of Zhongmin." The Taiyi Zhenke says: When one ascends the four heavens, one enters the realm of the Dao and rises and falls with the primordial qi, and calamities cannot arise within the Heavens of Zhongmin.