《太上洞玄灵宝天关经》

The Great Dao (the Way) is the subtle working by which all things move and are transformed into being. The universe began in four stages. Taiyi was the state in which qi (vital energy) had not yet appeared. Taichu was the beginning of qi. Taishi was the beginning of form. Taisu was the beginning of matter. When qi, form, and substance were all present but not yet separated, this was called "Chaos" (Hundun), the state in which the myriad things had not yet differentiated. Afterward, the light and clear qi rose to become Heaven, and the heavy and turbid qi sank to become Earth.

The chapter "Creating Heaven and Earth" says that Laojun (Lord Lao, a divine being revered in Daoism) is the root of Heaven and Earth, and that all things are born through his transformations. He abides in a realm unbound by external things, rising and descending through the void, riding the qi of Yin-Yang to nurture the myriad things. He holds within himself the nameless substance of the Great Dao and bestows it on all things so that they may reach fulfillment.

In the remote beginning, when primordial qi was first present, Laojun appeared in three forms, Xuan, Yuan, and Shi, and created Heaven and Earth. He was called the "Nameless Lord" and expounded the Dao of naturalness to transform and nurture the world. After one great kalpa (a vast cycle of cosmic time), Heaven and Earth collapsed and sank. He then gathered primordial qi, set creation in motion again, and rebuilt Heaven and Earth, taking the title "Supreme Mysterious Elder" (Wushang Xuanlao) and instructing the people. When that kalpa ended, Heaven and Earth were destroyed once more, and he created the Two Modes (Liangyi) of Heaven and Earth again, now called "Taishang Laojun" (Supreme Lord Lao), keeping the registers of the immortals and delivering beings of the ten directions. The scripture then repeats this account of destruction and rebuilding, and finally says that he lodged himself in the profound and subtle, taking the title "Gaoshang Laojun" (Most High Lord Lao), and merged in indistinct unity with Heaven and Earth.

Laojun then separated the primordial qi. The clear qi became Heaven and the turbid qi became Earth. The essential qi of the greater Yang became the sun, and that of the greater Yin became the moon. The essences of sun and moon then divided into the stars, and so he established the twenty-eight lunar lodges (the twenty-eight regions into which the ancients divided the sky). He arranged the twenty-four solar terms, the eight seasonal junctures, the four seasons, the Five Phases (Wood, Fire, Earth, Metal, Water), and the five planets. He also set up the Five Sacred Peaks, each governed by one of the Five Emperors. The sun, moon, and stars each have their own palaces and take charge of their respective affairs. The four seasons assist the twenty-four solar terms in their course, and three hundred and sixty famous mountains and seventy-two blessed lands were established to stabilize the terrain. Once the qi of Heaven and Earth had mingled, humans, beasts, grasses and trees, flying insects and crawling creatures came into being in abundance. The Three Sovereigns, the Five Emperors, and the common people then arose and multiplied through the generations.

The scripture also describes the dimensions of the cosmos. Heaven and Earth are forty-eight thousand li apart, and the four directions span one hundred and ninety million li from east to west and from south to north. The sun and moon each measure three thousand li in diameter and nine thousand li in circumference. Mount Kunlun is said to be the center of Heaven and Earth, and the Lord of the Northern Pole Star (Beichen Xuanjun) dwells upon it. The first star of the Northern Dipper is a hundred li across and lies ninety thousand li from the other stars. Heaven and Earth are arranged in this manner, making nine heavens and nine earths in all.

From the lowest upward, the nine heavens are Boli, Jiayi (迦夷), Fanbao, Huaying, Bujiao, Jiran, Xuyan, Chanshan, and Yudan. From the highest downward, the nine earths are the Earth of Moist Color (Serun), the Earth of Colored Moisture (Runse), the Earth of Colored Marsh (Seze), the Earth of Moist Marsh (Runze), the Earth of the Golden Millet Marsh (Jinsu Ze), the Earth of the Diamond Marsh (Jingang Ze), the Earth of the Water Marsh (Shuize), the Earth of the Wind Marsh (Fengze), and the Earth of the Cavern Spring and Cardinal Cords (Dongquan Gangwei). The nine earths are also called the "Nine Ramparts."

The celestial realms have many names, and the scripture lists thirty-six heavens in outline and divides them into the Three Realms, the Seed-People Heavens (Zhongmin Tian), and the domain of the Three Pure Ones (Sanqing). The Three Realms comprise the following. The Desire Realm has six heavens: Taihuang (太皇), Taiming, Qingming, Xuantai, Yuanming, and Qiyao. The Form Realm has eighteen heavens: Xuwu, Taiji, Chiming, Gonghua, Yaoming, Zhuluo, Xuming, Guanming, Gongqing, Taihuan, Yuanzai, Taian, Xianding, Shihuang, Taihuang (太黄), Wusi, Shangshe, and Wuji. The Formless Realm has four heavens: Xiaodu, Yuandong, Miaocheng, and Jinshang.

These twenty-eight heavens together are called the "Three Realms." Above them are four Seed-People Heavens: Changrong, Yulong, Fandu, and Jiayi (贾弈). The Seed-People Heavens lie below the Three Pure Realms.

Higher still are the Three Pure Realms (Sanqing): the Great Red Heaven (Dachi Tian) is the Taiqing (Supreme Pure) Realm, the Yuyu Heaven is the Shangqing (Highest Pure) Realm, and the Qingwei Heaven is the Yuqing (Jade Pure) Realm. At the very top is the Wushang Daluo Gaogai Heaven, so named because it encompasses all the heavens and is the highest, with nothing above it. This brings the total to thirty-six heavens, each with its own Heavenly Emperor. The earthly realm likewise has thirty-six names, each with an Earth Sovereign, and so they are called the thirty-six Heavenly Emperors and the thirty-six Earth Sovereigns.

Beyond Heaven and Earth, the form is like an egg and also like a wheel. Primordial qi circles within it like the halo around the sun, and the qi of the yellow essence spreads outward from it. Each layer of Heaven and Earth is in turn made up of many tiers. The patterns of the heavens and the geography of the earth, as well as earth, water, fire, wind, and Yin-Yang, are all transformed into being by the Great Dao. Through it the Two Modes of Heaven and Earth are distinguished, the sun, moon, and stars give off their light, the qi of the four seasons is harmonized, and the Five Phases give rise to one another. Rivers, seas, and valleys also take shape through it. Through it Daoists cultivate themselves into immortals, kings and lords govern the world, the myriad things flourish, the spirits manifest their power, wandering souls are delivered, and withered bones are revived. This is the result of the Great Dao's wide-reaching benevolence, by which all things can enjoy natural blessings.

For this reason, Taishang Laojun is regarded as the parent of primordial qi, the root of Heaven and Earth, and the ancestor of Yin-Yang. He is also the master of all spirits, the source of the authority of the ancient kings, and the origin of the souls of all things. He nurtured the void and brought about the transformation of things, governs the eight directions, bears the earth, and holds up the azure sky. He sets the sun, moon, and stars in motion, regulates Qian and Kun (Heaven and Earth), changes the seasons and the cold and heat, commands wind, rain, thunder, and clouds, and also arranges the ethics and proprieties between ruler and subject and between father and son.

The scripture holds that beings in the Desire Realm have the desires of Yin and Yang and reproduce by uniting with one another. Beings in the Form Realm have bodies but do not unite, and all people there are born by transformation. Beings in the Formless Realm have only subtle consciousness and no longer hold thoughts of form or appearance. The inhabitants of the Seed-People Heavens rank just below immortals. They can live for hundreds of millions of years and can fly, but they have not completely escaped birth and death. When their lifespans end, they are still reborn according to the weight of their individual karma. If they continue to cultivate and advance, however, they can ascend to the Three Pure Realms and be forever free from the cycle of rebirth.

In the Palace of the Three Primes (Sanyuan) there are the Three Offices (Sanguan), the Nine Bureaus (Jiufu), and one hundred and twenty departments (cao, the offices in charge of records and inspection). Examiners and officials at every level record each person's life and death, offenses and blessings, and not even the smallest detail is overlooked. Therefore, those who cultivate the Dao should strive diligently in their practice.

You ought to devote your heart to revering the Heavenly Worthies of the Ten Directions, so as to continue and receive the Qi (vital energy) of the Dao (the Way). The Jade Treasure Emperor of the East established the Palace of the Three Primordials, setting in place the Three Officials, the Nine Bureaus, and one hundred twenty departments. The officials charged with examination each record the life and death, transgressions, and blessings of the people of the world, omitting not even the slightest detail. All who aspire to the Great Dao ought to cultivate with diligence.

You ought to devote your heart to revering the Heavenly Worthies of the Ten Directions, so as to continue the Qi of the Dao.

The Supreme Heavenly Worthy, Jade Treasure Emperor of the East, manifests the image of Wood in its bending and straightening. He wears cap, robes, and shoes marked with Jia and Yi, holds the staff of dragon and tiger, and presides over those whose year of fate is Yin or Mao. You ought to revere him.

The Heavenly Worthy of Mysterious Truth and Myriad Blessings of the South manifests the image of Fire flaming upward. He wears cap, robes, and shoes marked with Bing and Ding, holds the sprout of the Vermilion Bird, and presides over those whose year of fate is Si or Wu. You ought to revere him.

The Heavenly Worthy of Great Subtlety and Utmost Extremity of the West manifests the image of Metal that can be smelted, forged, and transformed. He wears cap and robes marked with Geng and Xin, brandishes a blade like frost and snow, and presides over those whose year of fate is Shen or You. You ought to revere him.

The Heavenly Worthy of the Mysterious Heights and Jade Dawn of the North manifests the image of Water flowing downward. He wears cap, robes, and shoes marked with Ren and Gui, holds the tablet of the Dark Warrior, and presides over those whose year of fate is Hai or Zi. You ought to revere him.

The Heavenly Worthy, Supreme Sage Who Ferries the Immortals, of the Northeast manifests the image of Wood and Water conjoined. He wears blue-green and black cap, robes, and shoes, holds the sword of the Ghost Gate, and presides over those of the Gen direction of the Bagua (Eight Trigrams). You ought to revere him.

The Heavenly Worthy Who Cherishes Life and Ferries Destinies, of the Southeast, manifests the image of Wood and Fire conjoined. He wears blue-green and red cap, robes, and shoes, keeps the seal of the Wind Gate, and presides over those of the Xun direction. You ought to revere him.

The Heavenly Worthy, Great Numinous Sovereign of the Void, of the Southwest, manifests the image of Metal and Fire conjoined. He wears white and red cap, robes, and shoes, keeps the register of the Earth Door, and presides over those of the Kun direction. You ought to revere him.

The Heavenly Worthy of Immeasurable Great Flourishing of the Northwest manifests the image of Metal and Water conjoined. He wears white and black cap, robes, and shoes, keeps the mirror of the Heaven Gate, and presides over those of the Qian direction. You ought to revere him. The passage in the scripture that begins “Northwest, Immeasurable” appears to be disordered.

The Heavenly Worthy, Radiant Sovereign of the Jade Void, of the Upper Direction, manifests the image of the light and the pure. He wears cap, robes, and shoes that symbolize the azure vault of heaven, turns the growth and change of the four seasons—spring, summer, autumn, and winter—and presides over the rise and decline, flourishing and withering, of ruler and minister, father and son. You ought to revere him.

The Heavenly Worthy, True Sovereign of Dongshen (Cavern of Spirit), of the Lower Direction, manifests the image of the thick, heavy, and turbid. He wears cap, robes, and shoes marked with Wu and Ji, carries out the vow-power of the four directions—east, south, west, and north—and presides over those whose year of fate is Chen, Xu, Chou, or Wei. You ought to revere him.

In all there are thirty-six heavens, and in each heaven one emperor is established; there are thirty-six earths, and in each earth one sovereign is installed. These celestial emperors and terrestrial sovereigns each have their own form and ceremonial attire, their caps, robes, and shoes, and the matters they symbolize and govern, all recorded in detail in the charts and registers of the immortal realm. Together they are called the seventy-two celestial emperors and terrestrial sovereigns. They all honor the Heavenly Worthies of the Ten Directions and preside over the length of life of immortals and ordinary people in the Three Realms, and over the increase and decrease of calamity and blessing. This being so, if one does not entrust one’s life to the Heavenly Worthies of the Ten Directions, where else should one turn? For this reason the Five Marchmounts likewise each set forth depictions of forms and ceremonial attire, hoping that the people of the world will devote their hearts in reverence.

The hymn is as follows:

The Three Pure Ones (Sanqing), the highest deities revered in Daoism, send down numinous responses, and all living beings of the eight extremities—the four directions and four corners of heaven and earth, a general term for the eight directions—entrust their lives to the Celestial Worthies of the Ten Directions. The Celestial Worthies of the Ten Directions preside over the length of life of immortals and mortals within the Three Realms—the Realm of Desire, the Realm of Form, and the Formless Realm—as well as the increase and decrease of misfortune and good fortune. If people do not entrust their lives to the Celestial Worthies of the Ten Directions, where else can they turn? For this reason, each of the Five Sacred Peaks—the Eastern Peak, Mount Tai; the Southern Peak, Mount Heng; the Western Peak, Mount Hua; the Northern Peak, Mount Heng; and the Central Peak, Mount Song—prepares images and establishes rituals, so that people of the world may entrust their lives to the Celestial Worthies.

The hymn says: The Three Pure Ones send down numinous responses, and living beings of the eight directions entrust their lives. The Six Palaces—the celestial palaces and residences of which Daoism speaks—are pure and free of dust, and the Ten Heavens—the celestial realms of the ten directions—manifest their light. When paying homage to the true saints, recite this passage of scripture and bow universally to the Celestial Worthies of the Ten Directions, so as to pray for long life. You ought to entrust your life to them.