《太上洞玄灵宝无量度人上品妙经》Vol. 3

The cultivator’s true nature does not fall into the cycle of rebirth. For example, the Fifth Patriarch was reborn into the Zhou family, and the essence of pine was reborn into the family of Lord Jin. Although this belongs to a heterodox method, those who receive it can use it to transcend their physical form, so that their true nature no longer undergoes rebirth. This is what is meant by transcending the physical form in accordance with the prescribed method. However, a perfected person of like mind—a master who has achieved success in cultivation—must offer protection for the soul and spirit to ascend directly to the Southern Palace. The Fourth Patriarch’s naming of the Fifth Patriarch and Lü Dongbin’s liberation of the essence of pine are examples of perfected fellow cultivators offering such aid.

A practitioner can be reborn only after a period of time corresponding to the depth of their cultivation. Even through cycles of rebirth, the true nature is never destroyed. Once the way of the Golden Elixir of liquid gold is perfected, one can become an immortal.

The verse says: “How long one must wait to be reborn depends on the power of one’s cultivation. When eight hundred measures of merit are complete, the golden countenance of an immortal appears. In the heavens of Great Luo, freedom and bliss abound; have faith that the principle is, from the beginning, ‘form is emptiness.’”

The Dao says: When the workings of Heaven and Earth reach their end, one should also hold a purification rite, burn incense, and recite scriptures. When the stars move in disorder and the Sun and Moon stray from their courses, one should also hold a purification rite, burn incense, and recite scriptures. When the seasons are out of order and Yin-Yang is unbalanced, one should also hold a purification rite, burn incense, and recite scriptures. When the ruler faces calamity and wars break out everywhere, one should also hold a purification rite, burn incense, and recite scriptures. When epidemics spread and great numbers of people perish, one should also hold a purification rite, burn incense, and recite scriptures. When a teacher or a fellow practitioner and friend dies, one should also hold a purification rite, burn incense, and recite scriptures.

The merit of fasting, purifying oneself, and reciting scriptures is immense: above, it can dispel celestial calamities and protect the emperor; below, it can drive away harmful forces and save the people. It offers protection to both the living and the dead, and its blessings and virtue are beyond measure. Hence it is called “immeasurable,” for it universally saves beings in both the heavens and the human world.

Shangyangzi says: “When the cycles of Heaven and Earth come to an end.” From the perspective of Daoist cultivation, this compares Heaven and Earth to the human body. A practitioner may have refined the Returned Elixir, the result of Neidan cultivation, but if their merit and practice are not yet sufficient, they cannot ascend in broad daylight and grow weary of the mortal world. Some manifest an illness before departing; some shed their bodily form and leave; others can attain only the state of “shedding the shell” through corpse liberation, departing while leaving a body behind or using a cast-off form. All of these are called “the end of a cycle.”

If “the cycles of Heaven and Earth come to an end” is taken to mean that the world itself has truly reached its last days, how many people could still remain alive? Who would still be able to perform purification rites, burn incense, and recite scriptures in this world?

“Stars and constellations stray from their courses; the Sun and Moon lose their light.” From the perspective of cultivation, this means that the body’s Shen and Qi are dissipated, and the senses become clouded. Here, the Sun, Moon, and five planets are likened to the body’s seven orifices. The Scripture of the Three Lights says: when the ears take in disordered sounds, sound and color harm a person; when the eyes look upon things that are not good, the inner True Light grows dim; when the nose smells foul odors, the Jade True becomes impure; and when the mouth takes in too many mixed flavors, the body is prone to illness. Thus illness often enters through the mouth, while blessings are diminished by attachment to sound and color. If one can give these things up, one’s lifespan can endure as long as Heaven.

“The four seasons lose their proper measure” means that the movement of True Qi has become disordered and Yin and Yang no longer harmonize. Perfected Peng says: when the Yang Fire moves beyond its appointed season, drought and flood fall out of balance, and a harsh summer replaces the cold of winter. When Yin Qi moves out of season, cold and warmth become confused, and heavy frost may fall in midsummer. Sand and mercury in the Metal Palace can no longer transform and generate; pests then breed in the crucible. On a large scale, mountains collapse and the earth splits as the forces of the Metal Tiger and Wood Dragon surge. On a small scale, violent rain and wind arise, and the Kan male and Li female—symbols, respectively, of the Yin-Yang forces of water and fire—fall out of balance.

The Inner Meaning says that the purification rites, incense offerings, and scripture recitations taught by the Most High correspond in cultivation to emptying the mind and refining Qi, nurturing Shen in harmony, and cultivating one’s True Nature. All the explanations above interpret the scripture from the perspective of Daoist cultivation.

From the perspective of worldly calendrical systems and the changes of Heaven and Earth, however, Heaven and Earth do indeed reach the end of a cycle. When the six heavens of the Desire Realm encounter a great calamity, they are consumed by fire; the eighteen heavens of the Form Realm are inundated by water; and the four heavens of the Formless Realm are destroyed by wind. After the Three Realms are destroyed, the Lord on High chooses one person from the Heaven of Seed People to descend into the world and carry on the human seed. This is why it is called the “Heaven of Seed People.”

“Stars and constellations stray from their courses; the Sun and Moon lose their light.” By observing the heavens, the ancients found that the positions where the stars rose and set gradually changed, and used a model of the celestial sphere to explain the movement of the constellations. They imagined the sky as a round melon divided into twelve segments, corresponding to the 365¼ degrees of the celestial circle. Each segment covered a little more than thirty degrees. All the degrees converged toward the north and south poles, like the ends of melon segments; the widest part of the sky was called the celestial equator. A degree along the equator was widest, and the farther one looked from the equator, the narrower a degree in the sky appeared. The degrees were calculated using reference stars among the twenty-eight lunar lodges and called longitude; east-west divisions were longitude, while north-south divisions were latitude, counted by distance from the poles.

The north and south poles were 182 degrees, 62 minutes, and 50 seconds apart; the distance from the equator to either pole was 91 degrees, 31 minutes, and 25 seconds. The zenith was called “Songgao.” The North Pole lay a little more than 55 degrees north of the zenith, while the South Pole lay more than 55 degrees south, below the horizon. The equator slanted 36 degrees south of the zenith, with the Mao and You directions on either side. The Sun, Moon, and stars do not move by being attached to the sky; they hang in the air through the Qi between Heaven and Earth, just as fish swim through water rather than clinging to a riverbed.

Zhang Zixin of the Northern Qi observed the heavens over a long period and discovered that the five planetary latitudes—the five major planets—varied in speed and extent. He therefore adjusted the standard calculated values to determine their daily positions. The five planets do not travel along the ecliptic or the Moon’s nine paths, but along their own tracks inside and outside the ecliptic. Their speed changes with their distance from the Sun, and their curved orbits also produce variations. Jupiter, Mars, Saturn, Venus, and Mercury each have their own range of variation. The movements of celestial bodies such as Luo, Ji, Qi, and Bo are calculated in different ways: Luo and Ji are calculated from the Moon’s points of intersection with the ecliptic; the lunar apogee, Bo, is calculated from the Moon’s waxing and waning; and Purple Qi is calculated according to the intercalation method. Purple Qi is also called the Auspicious Star. Histories say it resembles a half-moon and was regarded as an auspicious sign that the ruler was virtuous and the government clear.

In describing the movement of the stars, “stationary” means that a star completes one circuit around the Earth each day, moving one degree with the sky. A fast-moving star appears to slow down, while a slow-moving one appears to speed up; retrograde motion is movement slowed to its extreme. If a star fails to keep pace with the celestial sphere, the degree it occupies in the sky will differ from the position where it meets the Sun and Moon.

A solar eclipse occurs at the new moon, on the first day of the lunar month, when the Sun and Moon share the same longitude but differ in latitude. Usually they merely meet at conjunction, without an eclipse. A solar eclipse occurs only when the Moon crosses the ecliptic as it shares the Sun’s longitude, placing it at the same latitude as the Sun; the Moon then covers the Sun. Some say that all ten luminaries can obscure the Sun, but this is incorrect: the Sun itself is not damaged; it is only temporarily hidden by the Moon’s dark body. The paths of the Sun and Moon have two crossing points. If they meet precisely at one of these points, the Moon can cover the Sun completely, plunging the human world into darkness; this is called “totality.” If they meet before or after a crossing point, an eclipse can still occur, but the farther they are from it, the less of the Sun is obscured. Because the Sun and Moon move at different speeds, sunlight reappears once they have passed the crossing point.

A lunar eclipse occurs around the full moon, on or near the fifteenth day of the lunar month, when the Sun and Moon are opposite one another. The ecliptic has two crossing points. If the full Moon is not near either point, there will be no lunar eclipse; if it is near one, an eclipse may occur, with its extent depending on the Moon’s distance from the crossing point. The Moon is above the Earth and the Sun is below it; the Moon is not obscured by other celestial bodies. Although the Moon shines by reflecting the Sun’s light, when the Sun and Moon are opposite one another in longitude and latitude within the range of a crossing point, the Moon receives too much light and instead grows dark. This is called a lunar eclipse. The present Shoushi calendar specifies that a lunar eclipse may occur when the full Moon is within a little more than thirteen degrees of a crossing point. The ancients called the area of obscuration caused by the Earth when the Sun and Moon are opposite one another the “Dark Void.” They believed the Moon lost its light when it passed through this area. “Dark Void” is simply a name used to explain the phenomenon; it is not a real physical object. Eclipses can also occur when the Sun and Moon meet at night or oppose one another during the day, but because the celestial bodies are then below the horizon, people on Earth cannot see them. This, too, is called “the Sun and Moon losing their light.”

When a solar or lunar eclipse occurs, one should also perform purification rites, burn incense, and recite scriptures. The Sun belongs to Yang and represents De; the Moon belongs to Yin and represents punishment. Those who govern a state or household should reflect during a solar eclipse on whether they have failed to cultivate De, and during a lunar eclipse on whether their administration of punishments has gone astray. Thus, during a solar eclipse they should cultivate De, and during a lunar eclipse they should put their administration of punishments in order. They may also perform purification rites and recite scriptures to avert misfortune. To “rescue” means to observe celestial signs, examine changes in the times, and take warning and reflect in advance.

“The four seasons lose their proper measure, and Yin and Yang fall out of balance.” In worldly calendrical systems, the ancients divided spring, summer, autumn, and winter by the two equinoxes and two solstices. They treated the winter solstice as the start of the year because it marks the beginning of Yang Qi’s growth. Ancient calendars used units such as “yuan,” “ji,” “bu,” and “zhang” to calculate years, months, days, and hours. The hours were reckoned by the Sun’s passage through twelve directions; a day was one cycle of the Sun’s rising and setting; a month was one cycle of the Moon’s waxing and waning; and a year was one cycle of cold and heat, and of the flourishing and withering of plants. The cycles of zhang, bu, ji, and yuan accumulated in successive layers to bring moments such as the winter solstice and new moon gradually back into alignment. One hundred mang make a hao, one hundred hao make a miao, and one hundred miao make a fen; fen is also called ke. The scripture then gives the conversions between these cycles, stating that one yuan is 4,560 years and four yuan are 18,240 years, at which point the Sun’s position at the winter solstice returns to its original place.

When the four seasons become irregular and Yin and Yang are out of harmony, various calamities follow. In spring, national crises and epidemics may occur; in summer, crops may fail and women may suffer calamities; in autumn, the people may be oppressed, and symptoms such as nosebleeds and sneezing may appear; in winter, epidemics and chronic illnesses become common. These are attributed to the imbalance of Yin and Yang, so one should also perform purification rites and recite scriptures in the hope of restoring harmony between Heaven and Earth.

“When the ruler of the state faces calamity, war breaks out on all sides.” This means that when the world is at peace, the state is prosperous, the people are settled, and the ruler is blessed, the people also benefit. If the state is beset by troubles and warfare continues, ministers should serve loyally and repay their ruler.

“Toward one’s teacher and friends, gratitude must never be forgotten.” The merit of purification and scripture recitation is profound: purification means cleansing the heart, while precepts mean cutting off desires and improper conduct. Having scriptures without observing the precepts is like having fish but no means of catching them. The Old Lord once transmitted five precepts to Perfected Yin and also taught 180 precepts; the Celestial Master had 72 precepts, the Great Clarity had 24, and there were also the Ten Precepts for Cultivating the Real, the Wondrous Nine Precepts of the Nine Real Ones, the Nine Lingbao Precepts, and the Five Zhengyi Precepts. The repentance texts record many precepts, but they all begin with restraining desire. The Old Lord said that if one can uphold all the precepts within and live humbly and unobtrusively in the world, one comes close to the numinous and wondrous realm. Only when desires have been completely purified can cultivation succeed. In this way, one can gain benefit in life and death, and the blessings and De acquired are beyond measure.

The hymn says: “The merit of delivering people is vast and without limit. Every line of scripture is clear and plain; reciting it establishes a wholesome bond. The teachers, disciples, and fellow Daoists from the Kalpa of Primordial Beginning have now all gathered in the Great Luo Heaven.”

The Dao says: Anyone who reads this scripture and uses its teachings to do good and accumulate virtue for Heaven and Earth, the ruler, and the people will earn great merit. On days of calamity, if they sincerely observe purification, burn incense, and recite the scripture ten times, all the heavens will record their name, and the gods will protect them. They will also be specially recognized as a person of the Dao and may ultimately become a minister in the Golden Palace of the Sage Lord, a celestial palace. The heavens keep records of people’s merits and faults, omitting nothing, however small; even the demon kings of the celestial realm will recommend you. Those who attain the Dao must thoroughly understand the scripture’s highest principles.

Shangyangzi says: “Anyone who reads this scripture”—the scripture is the Dao. All people of the Dao can accord with the virtue of Heaven and Earth, correspond to the radiance of the sun and moon, and become one with the transformations through which creation brings forth all things. Whether acting for the state, one’s family, other people, or oneself, anyone who practices the scripture’s teachings and accumulates merit will have their name recorded by the heavens and be protected by the gods.

“To be specially recognized as a person of the Dao” means that those who have rendered service and practiced diligently may become ministers in the Golden Palace of the Sage Lord. The Celestial Master Jingyang (Xu Xun) and Perfected Lord Fuqiu, for example, both attained complete Daoist cultivation, possessed profound virtue and renown, and took their places in the Golden Palace as immortals. Those who cultivate the Dao should strive to do good whenever they see it and correct their faults at once. Correcting faults brings the hidden protection of the gods; accumulating good deeds steadily increases one’s merit and virtue. The heavens record people’s merits and faults without missing the slightest detail. If a person’s merit and virtue are profound, the demon kings of the celestial realm will recommend them as well. A person who has attained the Dao is one who has heard and understood the Dao. Only by thoroughly understanding the scripture’s meaning can one grasp its essentials for becoming an immortal.

The hymn says: On reading this scripture, one should refine the Elixir. Once the Elixir is refined, one can ascend the mysterious heavenly steps. The three thousand meritorious deeds and practices are only part of cultivating the Dao; in the end, one must also pay homage in the Golden Palace to the Jade Countenance, a revered celestial deity.

Among the heavens, the hidden mantras of the Great Brahma Heaven and its boundless sounds are transmitted.

The Tian Gong Jing records important teachings on becoming an immortal. One verse says: Whoever obtains this scripture can cultivate the Golden Elixir. Once the Elixir is complete, they can ascend to the Mysterious Gate. Accumulating three thousand merits is merely what remains of the practice; in the end, one may reach the palace of the Golden Gate and pay homage to the Jade Countenance, the exalted appearance of the immortals.

Among the various heavens are countless scriptures, vast and profound, expressed through hidden tones and rhythms.

The Tian Gong Jing says: In the palace of the Great Luo Heaven is the “Upper Section of the Numinous Book,” whose words are called “Guangsheng Gaoying.” There is also the Dragon Chapter and Phoenix Seal, mysterious writing shaped like dragons and phoenixes, whose main text is called “Guanjue Yulan.” Another is the “Middle Section of the Numinous Book,” whose words are called “Danlou A Cang.” The scripture says that although the heavens already exist, they remain subject to the cycles of calamity. Therefore, the Dao Lord Yuchen composed the three sections of the Primordial Numinous Book, written in seal script with condensed clouds. Each character was one zhang square, with eight corners radiating light, and the text was used to guard the thirty-two heavens. The three sections described above were all kept secret by the Dao Lord and written by the Celestial Perfected Sovereign. Later, the Celestial Perfected Sovereign praised these hidden tones and texts, and again recited the “Lower Section of the Numinous Book,” whose words are called “Senjiao Chuyun.” In this way, there came to be four sections. Why, then, do people today speak only of the Middle Section and recite neither the Upper nor the Lower Section? Is it because Heaven keeps these secret texts in its treasury, and few in the world have heard of them?

The Inner Sound Scripture says: The Primordial Heavenly Worthy once expounded the teaching at Bailin in the Red Luminosity world, with the Perfected Ones seated in attendance. Dense clouds and mist surged for three days and three nights, and the sky grew dark. The Five Elder Emperors reported to the Heavenly Worthy: “Heavenly Worthy, as you teach the Dharma, we have witnessed a sight never seen before. Day has grown dark, and we do not know why.” The Heavenly Worthy replied: “This is a natural response to auspicious signs appearing throughout the heavens. The jade characters shine brilliantly, veiling the light of the sky.” Everyone then closed their eyes and listened in silence. After a while, the sky suddenly cleared and the darkness dispersed. They saw the Numinous Book appear high in the air, each character one zhang square.

The Heavenly Worthy told those present: “This Numinous Book has eight assemblies—eight kinds of mysterious script formed through combinations—and its meaning is profound and difficult to fathom. The Celestial Perfected Sovereign should be instructed to explain its sounds and meanings, and to teach them to those in the heavens who are destined to attain the Dao, become Perfected, and have their names entered in the registers of immortals.” At the command, the Celestial Perfected Sovereign first opened the “Upper Section of the Numinous Book.” Its words, “Guangsheng Gaoying,” were so brilliant that they could not be clearly seen. Next he opened the “Main Text of the Dragon Seal,” and saw “Guanjue Yulan”; every character radiated light from its eight corners, dazzling the eyes. Then he opened the “Middle Section of the Numinous Book” and saw “Danlou A Cang,” each character one zhang square and shining with golden light.

The Celestial Perfected Sovereign was deeply moved and sighed, not daring to ask questions rashly. After a long while, he said: “The ‘Upper Section of the Numinous Book’ and the main text of the Dragon Seal are secret treasures of the heavenly palace. While the cycle of calamity has not yet ended, the mysteries of the Great Dao should not be transmitted to the world. Only the ‘Middle Section of the Numinous Book,’ by the Heavenly Worthy’s great compassion, may now be revealed: the time has come for the true Dao to be transmitted. I shall therefore explain its numinous sounds and pass them on to those who have never heard them.” Thus, he still dared not readily disclose the Upper Section or the main text of the Dragon Seal. The Middle Section, however, was presented broadly according to the Celestial Perfected Sovereign’s explanation, with some additions and omissions, so that people in later generations could hear the scripture’s profound meaning. Other versions place the “Upper Section of the Numinous Book” and the main text of the Dragon Seal after the Lower Section. This is incorrect, and is corrected here.

The Upper Section of the Numinous Writ of the Primordial Beginning was composed by the Dao Lord.

The Eight Heavens of the East

Creation and transformation unfold on a vast scale, and radiance shines high above. Awakening to the original source, one penetrates the emptiness completely. The subtle Qi of the Nine Perfected accords with the mystery; through change and intermingling, patterns and forms are brought into being. Numinous Qi converges and circulates, taking the Mysterious Capital as its fundamental principle. Resonance and transformation encompass the myriad phenomena; awe-inspiring forms shine clearly and appear of themselves. Following the heights, the light and its scene shift; the Imperial Way—the Way of Heaven—holds radiance within. Celestial jade displays its authority, and pure Qi nourishes the soul. Things merge and arrange themselves, bearing and establishing one another; the rounded splendor of their essence glimmers in the lofty sky. Great spirits embrace all things, and the vast ordinances proclaim peace.

The Eight Heavens of the South

The bright, blazing light reaches in every direction, spreads with strength, and clarifies the original source. Images appear in the void, revealing mysterious brilliance; the Qi of Dragon Yang dances through the vault of heaven. Subtle life shines with the radiance of clouds and skies, while a deep and expansive Qi of calm harmony settles into stillness. The threefold hinge of the Primordial Beginning’s key apertures opens, and the Great Brahma Qi rises into the air. Hidden awareness flourishes and grows, and the heavenly order reveals auspicious signs. Sacred gates intertwine and coil around one another; true primordial essence gives forth vital energy. In the pure realm, the light of the netherworld is held fast; it circles, gathers, and gradually ascends. Guiding lofty spirits to a peaceful banquet among the clouds, numinous resonance rises to the heavens.

The Eight Heavens of the West

Firm and nourishing, they subtly govern; Yin Qi stands high, its bearing solitary and exalted. Vital energy is made to flow through, and its light grows pure; the depths of the Celestial Emperor’s dwelling open into a subtle realm. Their teaching extends everywhere, and hidden resonance reaches the subtle; the Emperor’s terrace stands in the clear void. Serene and distant, they turn toward emptiness; the Celestial Pool, a garden of the immortals, is made broad and lush. Gale winds are gathered and brought down to nourish; beautiful radiance is everywhere, spreading and opening. Yang Qi passes through the count of one hundred and six, the number of calamities between Heaven and Earth; hidden light vanishes among the ranks. Deep, vast, and silent, they gather numinous Qi at the peak of the true and subtle mountain. Firm and majestic, they follow the Great Way and proclaim Heaven’s mandate to the Forest of Qian, a celestial paradise.

The Eight Heavens of the North

Dragon Qi settles and perceives transformation; pure Yang Qi is concealed within mystery. The myriad things return to their source and recover primordial Qi; their forms lie hidden in a lofty realm of perfection. Mysterious transformations enact beneficent teaching and release the numinous root, the spiritual foundation cultivated in practice, from its refining. Red essence is made wholly one with the Dao, establishing a name of honored majesty. Liyun and Youchang, names of spirits or celestial beings here, endure through billions of kalpas and dwell at Central Mound. Within the jade ramparts of Yucheng, auspicious songs are heard. They receive their place in Heaven and dwell in a jade chamber; the great ordinances extend into the netherworld. The mysterious writings shine with splendor, and their ordinances and cycles of movement are thereby made complete throughout.

The main text in dragon patterns and phoenix seal script was composed by the Dao Lord.

The Eight Heavens of the East

The numinous presence of contemplative vision emerges in abundance, and purple divine light shines brilliantly. Nine deities save departed souls and open a road leading to Jade Truth. Radiance blazes forth as the music of the flying immortals swirls and echoes. The luminous wheels of the sun and moon revolve without end, while spiritual energy in the imperial realm settles into calm abundance. The vast heavens suddenly appear; auspicious clouds rise, and numinous light unfolds. The Seven Luminaries—the sun, moon, and five planets—shine down, subduing the host of demons and bringing peace and flourishing to all things. The realm of Emptiness rests at the highest point, and Heaven opens a vast and far-reaching celestial domain. The forms of heaven and earth in the four directions are complete; radiance washes through all four quarters, and divine splendor soars.

The Eight Heavens of the South

The light of the heavens burns bright; the Qi of Cavernous Yang appears, and jade-colored radiance shimmers. Auspicious clouds rise, and numinous light unfolds. The Seven Luminaries shine down, subduing the host of demons and bringing peace and flourishing to all things. The realm of Emptiness rests at the highest point, and Heaven opens a vast and far-reaching celestial domain. The forms of heaven and earth in the four directions are complete; radiance washes through all four quarters, and divine splendor soars.

The Eight Heavens of the South

The light of the heavens burns bright; the Qi of Cavernous Yang appears, and jade-colored radiance shimmers. The Seven Numinous Ones—seven divine spirits—sing hymns, while auspicious light flows through the Purple Hall of Shiyuan. Immortal flowers shine with color, and the Jade Chamber gleams. The Eight Luminaries command the divine beasts, while the Qi of Shaoyu gathers the essence. The Nine Capitals rise high and deep; those who ascend reach the numinous realm. The realm of Secret Net is pure and still, and fragrance fills the aerial wheels of light. Yellow Radiance is watered, and wondrous light moves without ceasing. The divine palace stands open, and its cinnabar-red courtyards stretch far into the distance.

The Eight Heavens of the West

The vision of the Great Dao appears: the true Dao is settled, the source from which all things are transformed and nurtured. The subtle, pure realm of Tingwan Simiao is quiet and clear; mist above the jade beams is limpid. The peaks of Mount Xiaozhi stand linked, their radiance circling through seven tiers. The Three Offices unfold in splendid array, their light spreading through the nine heavens. The realm is still and spacious; flying flowers brush past the immortal carriage. At dawn one is entered in the green register of immortals, then leisurely wanders across the Great Desolation. Aqi traverses the ninefold heavens, while six dragons dance as they draw the carriage. Clouds gather thickly, and the purple essence is fragrant and far-reaching.

The Eight Heavens of the North

In the Great Being realm, before the division of chaos, nine pivoting forces brought heaven and earth into being. Abundant De covers all things, and the Primordial River gathers Qi and essence. Essence and splendor take shape in the realm of Mingtuo; stars and clouds drift in subtle currents. Da Kui oversees and inspects all, while the Forbidden Heaven of Xiule stands solemn and still. Before the Mound of Purple Emptiness, the ages of tribulation pass in succession. Brahmic chants echo amid azure clouds, as a distant figure roams through the realm of the Origin. Abundant De covers all things, and the Primordial River gathers Qi and essence. Essence and splendor take shape in the realm of Mingtuo; stars and clouds drift in subtle currents. Da Kui oversees and inspects all, while the Forbidden Heaven of Xiule stands solemn and still. Before the Mound of Purple Emptiness, the ages of tribulation pass in succession. Brahmic chants echo amid azure clouds, as a distant figure roams through the realm of the Origin. Through six transformations, the cycles of tribulation run their course, cutting away evil deeds and faults. One returns to a vast and tranquil realm, deep and boundless, where all beings are saved and enabled to become immortals.

The preceding text, written in jade characters, is composed in the script of dragon chapters and phoenix seals. Its main text consists entirely of the hidden inner names and taboo titles of the various heavens. Written on jade slips and in books of gold, it is kept secret in the thirty-two palaces of the celestial realm and used to guard the thirty-two heavens. By reciting it diligently, one can receive a response.

Middle Chapter of the Scripture of Primordial Beginning’s Numinous Writings, composed by the Dao Lord

The Eight Heavens of the East

Danlou Acang, Wuxiang Guanyin. Xuyan Mingshou, Falan Yun. Jiana Ayi, Huhe Liuyin. Huadu Quli, Xianbo Yuzhen. Dalu Dafan, Sanyan Qingyun. Feisa Yudu, Mingmo Shangmen. Wuxing Shangshou, Huizhi Liuxuan. Atuo Longluo, Sixiang Yuyuan.

These are the numinous writings of the Eight Heavens of the East. The words and phrases in the text belong to the class of celestial secret writings known as dragon chapters and phoenix seals. They are primarily meant to be recited and held in mind, rather than read as ordinary phrases. Daoist scriptures teach that diligent recitation can bring one into resonance with the celestial spirits or powers to which they correspond.

Danlou Acang, Wu and Guanyin.

The Celestial Worthy of Original Beginning condensed Brahma Qi—the primordial energy that precedes the cosmos—into these eight characters, then wrote them in cloud script, the Daoist seal script shaped like clouds, to guard the Heaven of Imperial Ancestors. At Jade Capital stands a tower called Dan, whose upper level connects to the Palace of Mysterious Metropolis. The deity charged with guarding its halls and towers is named Ana. In the midst of Heaven stands the Terrace of Wandering and Delight, called Cangwu, a realm of emptiness and nothingness. “Harmony” refers to the gates of the sun and moon; “Contemplation” is the taboo name of the Celestial Emperor; and “Sound” refers to song. At each heavenly court assembly, Ana first ascends the tower of direct approach and beats the great Dharma drum, summoning the perfected immortals of the heavens to pay their respects to the Celestial Worthy of Original Beginning. The Celestial Worthy opens the gates of the sun and moon in the realm of nothingness and commands the Celestial Emperor Guanjue to oversee the register of names of those who attain long life. He leads the assembled perfected beings up to the Cang Terrace, where they chant the “Cavern Chapters,” thereby opening the way to deliverance for the people of Heaven and all living beings.

Shangyangzi says: “Numinous-script jade characters” is another name for the Golden Elixir, which is why this is called the “middle section.” Explaining these characters in words reveals the wondrous workings of the reverted elixir, which is why they are called “hidden words.” Those who study this text should first cultivate wisdom; only then can they understand it.

The eight characters “Xuyan Mingshou, Falun Putan” are written in cloud script to guard the Heaven of Yuwan. Xuyan is the name of a heavenly gate, and Mingshou is the title of its chief guardian. Falun, Lan, Pu, and Tan are the names of four perfected beings. Whenever one great kalpa gives way to another, the Celestial Worthy of Original Beginning commands Xuyan to open the Jade Palace and receive the assembled immortals and sages. Mingshou leads the heavens and oversees Brahma Qi. Falun draws forth the register of names; Lanjue delivers souls; Bodhi sets the Dharma wheel in motion; and Tanyi raises the banners. Then the nine lands naturally shine with light, and all who study the Way can be delivered.

The eight characters “Jiana Ayi, Huhe Liuyin” are written in cloud script to guard the Heaven of Hetong. Jiana oversees the register of names, while the perfected being Ayi dwells in the Seven-Treasure Jade Grove. “Hu” is the hidden name of the Flying Heavenly Spirit King; “He” is a title for the Celestial Worthy of Original Beginning; “Liu” means to disperse, and “Yin” means to sing. The Celestial Worthy breathes forth primordial Brahma Qi, filling Ayi’s Seven-Treasure Grove. It naturally transforms into wondrous, numinous sounds that spread throughout the ten thousand heavens. Jiana raises the register of names and determines life and death, while the Great Sage Who Flies Through Heaven delivers the people of Heaven and all living beings.

The eight characters “Huadu Quli, Jiepu Yuzhen” are written in cloud script to guard the Heaven of Pingyu. Huadu is the capital of the Eastern Pole’s Azure Florescence, also called the Gate of Taiyi’s Azure Florescence. “Qu” refers to the melody of the “Cavern Chapters”; “Li” is the name of a jade maiden; “Xian” refers to auspicious clouds; “Pu” is the name of a tower; “Yu” is the taboo name of an emperor; and “Zhen” means to arrive. The Celestial Worthy of Original Beginning dwells in Taiyi’s Huadu and commands the immortals and sages to lead the jade maidens up to Putower to chant the “Cavern Chapters.” Auspicious clouds gather from the four directions, and Emperor Yu arrives with them. He opens the way to deliver beings from the darkness of the long night, subdues the demon host, and recommends the perfected immortals.

The eight characters “Dalu Dafan, Sanyan Qingyun” are written in cloud script to guard the Heaven of Wenju. Dalu is the name of a palace; Dafan refers to a melody and also carries the meaning of a gracious pardon; “scattered mists and auspicious clouds” refers to the Brahma Qi in Heaven. The Celestial Worthy of Original Beginning tours the court of Dalu and proclaims a Dafan decree of pardon, forgiving guilty souls and gathering in primordial Qi. The Brahma Qi thereby returns to its source, condenses into auspicious clouds and mists, and enters the divine chamber of the Golden Embryo.

The eight characters “Feisa Yudu, Mingmo Shangmen” are written in cloud script to guard the Heaven of Moyi. “Fei” means flying through Heaven; “sa” means swiftly; “yu” refers to the Jade Perfected; “du” refers to Fengdu; “ming” means a command; “mo” means a demon king; and “Shangmen” refers to the Golden Gate of the Supreme Emperor. The Celestial Worthy of Original Beginning expounds the wondrous Dao to the host of flying heavenly sages, swiftly completing an assembly that spans from the Longhan era to the Yankan era. At that time, the Jade Perfected opens the realm of the long night, and Fengdu delivers souls afflicted by the eight calamities. The demon king is then commanded to escort them to the Golden Gate of the Supreme Emperor to pay their respects.

The eight characters “Wuxing Shangshou, Huizhi Liuxuan” are written in cloud script to guard the Heaven of Yueheng. Through the wondrous Dao of emptiness and nothingness, the Celestial Worthy of Original Beginning sets Brahma Qi in motion to sustain the eight directions. It reaches upward to the heavens of Miro and encircles the palace of the Northern Emperor. As the cycles of a great kalpa turn, the Supreme Emperor bestows anew the radiant light of Liuchen, treading through the mysterious void and spreading the teachings.

The eight characters “Atuo Longluo, Sixiang Xuyu” are written in cloud script to guard the Heaven of Mengyi. A is the name of a mountain in Heaven, Tuo is the name of a tower on that mountain, Long is the name of Kongfeng Mountain, and Luo refers to the radiance of the sun and moon. Thus the heavenly perfected beings call the sun “Zhuoluo.” “Si” refers to the four extremities, “xiang” to the elephant chariot, “Xu” is the taboo name of the Nanchang Emperor, and “Yuan” is the name of the child who dwells within the sun. A Mountain and Long Mountain are joined together, their Qi linked to Jade Clarity. They rise layer upon layer, connect to Tuo Tower, and receive the radiance of the sun and moon, which shines across the four extremities. The perfected beings ride together in elephant chariots down to the human realm to deliver those who study the Way, leading them to pay homage to Emperor Xudan and seek the true Yang fire to refine and deliver their bodies. Emperor Xu then commands the bearer child within the sun to bathe and refine their bodies with the essence of the Nine-Yang Golden Essence, enabling mortals to cast off their former bodies and attain sagehood.

Moved by compassion for deluded living beings, the Celestial Worthy bestowed this work of numinous-script jade characters and hidden words. Those of the highest capacity can follow the Way of the numinous script and suddenly awaken to it. Those of middling capacity can hear the mysteries of the jade characters and cultivate them gradually. Those of the lowest capacity can recite the hidden words of the scripture and pray for blessings. This is the wonder of the Great Brahma of Lingbao.

The hymn says: Wondrous indeed, the Scripture of Lingbao on Deliverance! The celestial text in cloud script is concealed within Jade Clarity. Ayi and Huadu set Brahma Qi in motion and spread it; when beings in the depths of darkness hear this scripture, they are granted new life.

South Yan Grotto floats above; jade eyes shine brightly in abundance. The Brahma form emerges from the void, with the Perfected One of the Nine Spirits leading the way. The Dake Poutai—the jade terrace atop Heaven’s Central Mountain, whose characters are pronounced in the inner language of the flying immortals—and Green Luo, an immortal associated with the Moon Palace, extend throughout the great thousandfold world. The nine kinds of profound spirits are elusive and hard to fathom; immortal music circles without cease. Above the clouds, the Nine Capitals of Heaven rise; flying immortals ascend freely. Auspicious, harmonious energy spreads richly through the air, and the Dharma wheel turns. The Pond of Ming is clear and spotless, reflecting the forms of all things. Fragrance shines bright and clear, its vast radiance illuminating the jeweled necklaces of the spirits and their palaces.

The eight cloud-seal characters “South Yan Grotto floats above; jade eyes flourish in profusion” guard Yanghe Heaven. In the southern world of Cinnabar Heaven lies the Court of Flowing Fire, whose flames illuminate the eight directions. Within it stands Dongyang Palace, where fiery energy blazes. The light of the jade-eyed flames shines and mingles, refining and delivering practitioners.

The eight cloud-seal characters “The Brahma form falls from the void; the Nine Spirits lead the way” guard Gonghua Heaven. From the Longhan era through Yankang, the Celestial Worthy of Primordial Beginning passed through successive kalpas, transforming into all things and refining and delivering practitioners. All living beings take shape by gathering the energy of Great Brahma; they appear through transformations of the spirits, are not gestated in a womb, and are born from the void. The Perfected Ones of the Nine Spirits of Jade Capital scatter golden flowers at the Terrace of Leading the Way and chant the Grotto Chapters, opening the path of deliverance for the people of Heaven and all living beings.

The eight cloud-seal characters “Dake Poutai; Green Luo throughout the great thousandfold world” guard Zongpiao Heaven. Dake is the name of Heaven’s Central Mountain; ^ is the Dao Lord’s inner taboo name; Pou is the inner pronunciation of the flying immortals; and Tai is the jade terrace south of Mount Dake. Green Luo is the name of the Moon Palace’s Jade Consort. The Jade Concubine of Guanghan is named Luo Ying; the immortal youth of the Sun Palace…

Zhuoluo is the name of the spirit child of Fusang; his personal name is Yuan. “The Great Thousand” here refers to the Great Thousandfold World: a thousand worlds form a Small Thousandfold World, a thousand Small Thousandfold Worlds form a Middle Thousandfold World, and a thousand Middle Thousandfold Worlds form a Great Thousandfold World. Since the thousands multiply across three levels, it is called “Three Thousand.”

Mount Duo is where the many dragons lie hidden. In the mountain is a Yellow Chamber, the dwelling of a certain sovereign. From one kalpa to the next, the world changes through the levels of Small, Middle, and Great Thousandfold Worlds, yet it neither comes into being nor perishes. At the appointed times, that sovereign commands the Flying Great Sages, ascends the Jade Terrace, and chants the Dongzhang (scriptural verses recited by Daoist immortals) to guide and transform the heavenly beings.

The radiance of the Jade Consort Lüluo shines across the Great Thousandfold World. Her form is like jade, lovely without being alluring. Riding the Qi of Great Brahma, she governs the cycles of the Great Yin in accordance with the Dao of Heaven, without error. When a great kalpa turns and the sun and moon meet, she lets the Jade Terrace conceal its radiance and withdraw from view, awaiting the renewed opening of the kalpa’s course. Those who cultivate the restoration and transformation of the original source and refine the body with golden liquid can find here a starting point for their practice.

The eight cloud-seal characters “Miaomang Jiuchou, Shaoyao Yuanzhan” guard Huangjia Heaven. Miaomang describes the undifferentiated state of chaos; the Jiuchou are powerful ghost-beasts; Shao is the name of a demon king; “yao” means a song; Yuan is the inner taboo name of the Southern Dipper, and Zhan the hidden name of the Northern Dipper. Before Heaven and Earth were separated, all things lay in chaos, and nine kinds of ghost-beasts came into being with Heaven to observe human goodness and wrongdoing. The demon king, too, would sing songs to unsettle the resolve of those who study the Dao and put them to the test. If practitioners can remain pure even amid the realm of desire, holding firm in the face of beauty and alluring appearances, they can pass from the realm of form into the realm of immortals. If they can transform desire into a pure Dao-centered heart, the Northern Dipper will remove their names from the register of the dead, and the Southern Dipper will enter their names in the register of immortals. An office responsible for recommending practitioners will then escort them into this Heaven. Afterward, they may also go to Mount Jinhua to obtain the Taiyi Covenant Talisman, with which they can travel through the heavens.

The eight cloud-seal characters “Yunshang Jiudu, Feisheng Ziqian” guard Tangyao Heaven. Yunshang is the taboo name of a divine king, and Jiudu is the name of the Mysterious Terrace. Feisheng is the title of the Great God of Rebirth; “Ziqian” refers to entering the Qian Grove from here. The Flying God King Yunshang burns incense made from a hundred aromatics and scatters five-cloud blossoms. The Jade Gentleman of Great Perfection holds the Ten-Absolute Banners, flags of the holy powers of the ten directions, and waves them three times each day. At the end of each circuit, the emperors of the heavens gather beneath the Jiudu Terrace, circle it three times, chant the Dongzhang, and guide those who study the Dao. If a practitioner can recognize this song, the Great God of Rebirth will open the gate of immortality, bestow Qi of long life, and refine the practitioner’s body and soul. He will then recommend the practitioner for entry into the Qian Grove and travel across the Mysterious Terrace. After practicing for another twenty-four years and completing the required deeds, the practitioner can ascend to an audience at the Mysterious Capital.

The eight cloud-seal characters “Nayu Yufu, Molu Falun” guard Duanjing Heaven. Na is the title of the Attendant Gentleman of Heaven; Yu is the empty wheel of the Heavenly Gate; Yufu is an immortal child in the Dipper; Molu is a demon king in Heaven; and the Dharma Wheel is the wheel of the heavenly palace. The Attendant Gentleman of Heaven governs the Qi of the four seasons, sets the empty wheel of the Heavenly Gate in motion, and corrects the divisions and measures of the heavenly realm. When a great kalpa turns, the Dharma Wheel rotates ten times, and the myriad spirits gather. At Yufu’s first chant of ritual greeting, all the spirits bow together. The demon king then chants the Dongzhang to guide and transform those who study the Dao.

The eight cloud-seal characters “Hongchi Wujing, Jiaozi Yunrong” guard Gongqing Heaven. Hongchi is the abyss where divine dragons dwell, and the Dragon Abyss Supervisor is its guardian. Wujing is the name of a divine king; Jiaozi is the name of a Heavenly Gate; and Yunrong is the name of the Jade Maiden of Mysterious Harmony. Nine dragons lie coiled in the abyss. The supervisor often holds a golden vase in his mouth and uses the true water of the Yellow Florescence of the Eastern Well, the celestial origin of the One, to irrigate and refine the heavenly beings. Wujing opens the palace of the long night and guides the practitioner’s nine ancestors, lifting them beyond the Heavenly Gate. Then the Jade Maiden Yunrong leads the practitioner, refining the body with the Qi of Vermilion Numen and washing it with the fluid of Mysterious Harmony, so that the body may be transformed and infused.

The eight cloud-seal characters “Fulang Kuoyi, Shenying Zigong” guard Jiyao Heaven. Fulang is the name of Mount Mysterious Terrace; Kuoyi is the inner title of the Divine Lord; Shenying is the name of a spirit child of Purple Tenuity; and Zigong means ascending into the Purple Tenuity Palace. The Divine Lord Kuoyi was born at the same time as the Celestial Worthy of Primordial Beginning and is the ancestor of Mysterious Qi. He often chants the Dongzhang on Fulang Terrace. The spirit child Shenying guides practitioners into the Purple Tenuity Palace to attend an audience with the Celestial Worthy of Primordial Beginning.

Those who practice at an advanced level can purify themselves through cultivation and gather the ointment of jade eyes and flowing fire, riding the Qi of Lüluo and Great Brahma. Even in the realm of desire, they will not be found at fault by the Jiuchou. Upon entering Mount Jinhua, they will receive the Covenant Talisman from Taiyi. The Dragon Abyss Supervisor of Hongchi opens a place for refining and transformation; Yunrong infuses the practitioner with the liquid of Mysterious Harmony, refining the body’s substance with the Qi of Vermilion Numen and washing the body with the water of Yellow Florescence. The Great God of Feisheng brings the practitioner to new life, and the spirit child Shenying guides the practitioner up into the Purple Tenuity Palace.

The eulogy says: How wondrous, the Scripture of Lingbao on Deliverance from the World! Its jade tablets and golden books record the wondrous methods of Shangqing. Yufu chants the ritual greeting with reverence, and the Divine Lord Kuoyi recommends the practitioner, securing a place for them in the register of immortals.

The chapter “The Eight Heavens of the West” lists the cloud seal characters—sacred Daoist script—that guard the eight tiers of the western heavens, and explains the divine names, celestial palaces, and powers of salvation they represent.

“Daoli Chanyou, Boni Jiutong” is the cloud seal that guards Kongsheng Heaven. Daoli refers to the southern world, Chanli is the name of a kingdom, You is the title of the Life-Loving Lord, Boni is the name of a spirit child in Dongyang Palace, and Jiutong is the Demon King’s secret name. The Celestial Worthy of Primordial Beginning perfected the true script in Dongyang Palace in the kingdom of Chanli, in the world of Daoli. Its light shone throughout the heavens, and the place was transformed into a Great Hall of Blessing, where all sinful souls could ascend. When practitioners complete their cultivation, Lord You prolongs their lives and Boni refines and delivers their souls. The Demon King Jiutong, too, honors the office entrusted to him and dares not block the road to life.

“Wansou Dise, Taimiao zhi Tang” is the cloud seal that guards Huangya Heaven. Wansou is the inner title of the Heavenly Emperor; Dise means cleansing the defilements of the realm of form. The Hall of Great Mystery is a Great Hall of Blessing in the heavens and a secret celestial repository, where the natural writings of the Great Cavern are kept. The Emperor of Huangya Heaven oversees the expounding of scriptures and the ordering of celestial Qi. He often leads a company of immortals through the realm of form. The immortals of the heavens enter and leave the Abode of Highest Clarity, cleansing defilements and guiding practitioners to salvation. Those whose cultivation has reached a high level of accomplishment may ride a chariot of auspicious clouds and ascend to the Hall of Great Mystery.

“Liuluo Fanmeng, Jingwei Xiaoyu” is the cloud seal that guards Jifeng Heaven. Liu is the title of the Heavenly King, Luo the title of the Moon Queen, Fan the inner utterance of the Flying Celestial Perfected, and Meng the inner name of the Heavenly King of Primordial Beginning. Jinghuang and Weixiu are names of high perfected beings and immortals; Xiaoyu is the Palace of Kalpas. The Western White Primordial Lady and Lord Aoshi Liujun govern the Qi of the Nine Heavens. The Moon Queen presides over the rites of celestial banquets, the Flying Celestial Perfected opens the gates of the Nine Heavens, and Lord Meng is the ancestor of Brahma Qi. Jinghuang and Weixiu, in turn, establish and govern the Palace of Xiaoyu. Only by understanding these sounds and meanings can practitioners command the vermilion dragon and ascend to the Terrace of the Nine August Ones.

“Yimiao Wuji, Wanshou Shaodu” is the cloud seal that guards Xiaomang Heaven. Yimiao is the secret name of the First August Emperor; Wuji is a courtyard in the celestial court; Wanshou is the inner utterance of the Dao Lord; and Shaodu is a child in the sun. From the Longhan to the Chiming Kalpa, the Heavenly Emperor of Primordial Beginnings dwelt in the Court of Emptiness and Stillness, followed the teachings of the Dao Lord, and expounded their mysteries, delivering people through wondrous methods. The spirit child Shaodu pours flying rosy clouds over practitioners and nourishes them with the essence of the sun’s radiance.

“A Lan Yuzhu, Hua Mo Yanyou” is the cloud seal that guards Furong Heaven. A Lan is the hidden name of the Heavenly Emperor, and Yumo is the Demon King’s inner name. Zhu refers to the realm of desire, Hua to the realm of form, Mo to what is distant and unfathomable, Yan to the eastern ghosts’ court, and You to the chamber where ghosts are confined. The Demon King appears and vanishes in the realms of desire and form, disturbing celestial beings and wandering souls, and is difficult to subdue. The Emperor A Lan ascends a nine-tiered tower and chants the Cavern Chapters, Daoist scriptures that subdue the gathered demons. At their sound, the demons submit and bind themselves; the ghosts, too, go to the chamber where they are confined and hide themselves there.

“Jiukai Zibian, Ana Pinshou” is the cloud seal that guards Jiangyou Heaven. Before Heaven and Earth took shape, the Three Qi blended into primordial chaos. Once the nine layers of Heaven and Earth opened, Yin-Yang and male and female became naturally distinct. The Emperor of Primordial Beginnings, Aqiu, often ascends Dragon Mountain, the City of Nine Mysteries. Leading Flying Celestial spirits in their journeys through the sky, he guides those with roots of goodness to salvation and assigns them ranks, so that their souls may enter the ranks of flying immortals.

“Wuliang Fugai, Fuluo Heqing Shengong” is the cloud seal that guards Ruanle Heaven. Wuliang is the Great Sage of Heaven; Fu is the title of the Lord of Renewed Life; and Gai is the name of this heaven’s palace. Fu refers to wandering souls, Luo to the Great Luo Heaven, Heqing means rejoicing together, and Shengong is an honorific for divine spirits. The Great Sage Wuliang commands the Flying Celestial spirits, ranks the immortals, and arranges their advancement. The Lord of Renewed Life dwells in Gai Palace and oversees the register of the Long Night, which records the names of wandering souls. He determines the roots of good and evil and guides the souls to the Great Luo Heaven, where they rejoice with the Divine Lord.

“Yudan Changsang, Bokong Duxian” is the cloud seal that guards Tanshi Heaven. Yudan refers to the Jade Capital, Changsang to the Fusang and Qian forests, Bo to Boling, Kong to emptiness, and Duxian means guiding people to attain the Way of immortality. The Jade Capital contains the Fusang and Qian forests. Their trees are immense, covering the heavens, and their leaves bear purple characters written in gold. When the divine wind stirs the soul-restoring herb, the forest fills with the music of a hundred sounds. This is like the time when the Celestial Worthy expounded the Dao at Boling and the trees spontaneously played the songs of the Cavern of Emptiness. Spirit roosters perch in the trees; when one crows, all the roosters beneath Heaven answer. Azure clouds rise on the wind, and the sun follows them into the sky. Hearing the rooster’s call, the Flying Celestial Perfected ascends the Jade Terrace, gathers the essence of the clouds of the Five Directions, and absorbs the radiance of the sun, moon, and stars, using it to guide those who cultivate the immortal Way.

Practitioners of superior innate capacity devote themselves to purity and stillness. Even when they are in the realms of desire and form, the Demon King cannot disturb them. They therefore receive the infusion of true Qi from Shaodu, attend the banquet rites presided over by Liuluo, and hear the celestial music of the mulberry forest. Bathed in the sun’s radiance, they refine the Returning Elixir, a term for the Daoist internal or immortal elixir.

The hymn praises the unfathomable mysteries of the Scripture on Deliverance by Salvation of the Numinous Treasure. Its eight-rayed light shines across Supreme Clarity. The Hall of Great Mystery belongs to the formless realm, while beneath the Changsang forest one may absorb the essence of the sun and moon.

The Eight Northern Heavens

Juewu Ziyu and the Nine Suns guide Qian; the Mother of Kun turns eastward and covers all things, while forms are gathered beneath the highest, most mysterious heaven. Taluo Yimiao: subtle Qi mingles with the clouds. The Great Chou of the Flying Heavens commands the upper sky; Shatuo Jieli reveals the finest essence of the Longhan era. Biluo Fuli drifts through the air, and songs in the sky guard its treasures. Eyi Wupin penetrates the wondrous principle and forms a true realm of its own. Yuanfan is vast and boundless, transforming living beings amid deep stillness.

The eight characters “Juewu Ziyu and the Nine Suns guide Qian” are written in cloud seal script, a Daoist script shaped like clouds, and serve as a talisman to guard the celestial realms. The Flying-Heaven Juewu comes from Longhan, a remote age of cosmic tribulation, from a state in which chaos had not yet divided and there were neither grades nor forms. It penetrates the wondrous principle and forms a true realm of its own. Yuanfan is vast and boundless, transforming living beings amid deep stillness.

Feitian Juewu, the name of a flying deity, arose in response to the cosmic order during the Longhan era of primordial chaos, when Heaven and Earth were first formed. He once rode with the Sovereign Yu on a phoenix carriage through the land of the Nine Profundities, setting the Nine Mechanisms in motion to accord with the cycles of the kalpas. When a great kalpa arrives, the Youth of Solar Brilliance brings light and transformation to a halt, turning the Way of Heaven back upon itself and opening and harmonizing the Qi of Heaven and Earth.

The eight cloud-script characters “Juewu born of Yu; the Nine Suns guide the Qian” guard Xiaodu Heaven. The eight characters “Mother Kun covers the east; form governs the Upper Mystery” guard Yuandong Heaven. Mother Kun is the Great Yin Immortal Mother of the Nine Spirits. “Covering the east” is the name of a deity who governs the waters of the Eastern Sea. “Form” refers to the Earth Mechanism, the pivot of the earth’s movement; “governs” means to summon; and “Upper Mystery” refers to Xuandu. The Immortal Mother of the Nine Spirits oversees the abyss of Fuduo Yanggu at the Eastern Pole. She commands the Earth Mechanism and turns the Original Qi. When the Celestial Gate and Earth Mechanism complete one cycle, the waters rise by three thousand three hundred measures. At their utmost, the Qi of Heaven and Earth mingle, the Nine Seas join as one, and floodwaters inundate the sky. The Great Deity Dongfu controls the floods atop Mount Kunlun and fills in the sea, preventing the Earth Mechanism from sinking. As the appointed kalpa draws near, Mother Kun emerges from the Eastern Well and summons the Bird Mother at Dragon Gate to regulate the river’s source. She then reports to the Celestial Emperor on the gathering of the kalpa. Afterward, she carries those who study the Dao in her phoenix carriage up Mount Kunlun, where they pay homage at Xuandu.

Shangyangzi says: “The Wondrous Scripture” is the foremost classic among the supreme wondrous teachings. The Daoist Canon contains eighteen thousand texts, whose finest teachings are concentrated in the Scripture for Deliverance of Humanity. The wondrous meaning of that scripture, in turn, is concentrated in a single numinous book. The eight characters revealed in this numinous book are as mysterious and hidden as can be. The Celestial Worthy’s compassion is boundless, yet people of the world often remain half believing and half doubtful. This scripture was preached for those who have attained the Dao, and only they can put it to use. The Elder of Qinghe composed this verse: Juewu arose in response to the cosmic order, setting the Nine Cycles in motion and preserving Heaven’s root. At the end of the kalpa, the Bird Mother gathers at Dragon Gate; those who study the Dao ride the phoenix carriage up Mount Kunlun. At Yulin, they receive talismans and new blessings, then don cloud garments and appear before the Celestial Emperor. Through this, those who have attained the Dao may understand the wonders of the Golden Elixir, an inner cultivation method that refines essence and Qi into an elixir.

The eight cloud-script characters “Taluo Yumiao; subtle Qi joins the clouds” guard Miaocheng Heaven. Tuo is the name of a flying deity, Luo refers to moonlight, Yu is the personal name of the lord of Miaocheng Heaven, and Miao is the name of the deity who oversees Yulin. It is said that Tuo and Yu were born together on the Ridge of Cloud Recesses. They held moonlight in their arms and commanded the Yulin army. The Yulin army is in the north, while the Ridge of Cloud Recesses is in the south. The Celestial Emperor charged Miao with overseeing the Three Realms and protecting and guiding those who cultivate immortality to the Yulin army, where they receive talismanic credentials and means of transport. They bring the sacred primordial Qi into harmony with the scenes of the heavens, gathering clouds into garments and refining moonlight to nourish the body.

The eight cloud-script characters “Feitian Dachou; the Chief Overseer of Heaven” guard Jingshang Heaven. Feitian is a divine king; Dachou is the patriarch in charge of the celestial archives; and the Chief Overseer refers to two deities under the command of the Divine King Feitian. Here, “Heaven” means ascending to Heaven. The Divine King Feitian governs the workings of the kalpa cycle in Heaven and the Office of Registers for all Three Realms. He commands the two Chief Overseers to register the souls of the dead in the Palace of Long Night, the realm of the underworld, and guide them up to the celestial realm, where they may unite with the Dao and realize the True.

The eight cloud-script characters “Shatuo measures the kalpa; Longhan Yingxian” guard Changrong Heaven. This Heaven contains the Palace of Shalan. “Tuo” refers to a hill or mountain; “measures the kalpa” means to assess by the count of kalpas; “Longhan” is the name of the primordial kalpa; “Ying” is the personal name of a divine king; and “Xian” is the name of a Solar Youth. The Palace of Shalan is an annex of Jade Clarity’s Ziwei Palace. Tens of thousands of people who have recently received deliverance but have yet to complete their merits and deeds often stay there temporarily. They all belong to the Longhan era. As the kalpa cycles turn, Heaven assesses their merits and deeds and guides them to the Upper Palace. If those who study the Dao understand these talismanic sounds, Lord Ying will examine their merits and deeds and determine their rank, while the Youth Xian will pour the essence of the sun into their bodies to help refine their form.

The eight cloud-script characters “Biluofuli; empty song preserves the treasure” guard Tengsheng Heaven. Bilu refers to the clouds and rosy mists of Heaven, Fuli is the personal name of a Heavenly King, Kong is the name of a celestial attendant, and “song” refers to the music of the Great Cavern. When the Heavenly King performs the rite of walking through emptiness, the azure clouds unfold and he travels upon flying clouds. The attendant gives a long cry, stirring numinous winds that become the immortal songs of the Great Cavern, guiding the immortals to pay court at the Seven Treasures Palace of Heaven. The scripture also admonishes students to protect and cherish the numinous book.

The eight cloud-script characters “Eyi Wupin; the Cavern’s wonder cherishes itself” guard Fandu Heaven. Eyi is the inner sound of the Celestial Emperor, and Wu is the Great Nonbeing Perfected One. The Celestial Emperor Eyi has cultivated since the primordial kalpa of the Origin Beginning, risen beyond the Three Realms, and taken his place among the Jade Void. He commands the Great Nonbeing Perfected One to open the Palace of Long Night wide, assess and guide the guilty souls of the dead, and enable them to see their past lives clearly, cleanse their evil roots, and ascend to the Hall of Wondrous Transformation and Blessings, where they freely enjoy the wondrous Dao of ultimate truth.

The eight cloud-script characters “Original Brahma, vast and boundless; hidden stillness delivers humanity” guard Jiayi Heaven. The Qi of the Original Beginning’s Great Brahma is vast and boundless. It hangs high in the void, deep and unseen, yet transforms in response to each encounter. Within it is the True; within the True is essence. This essence is pure and real, and its wonder cannot be expressed. Through cultivation, practitioners reverse the ordinary course and move against the Five Phases, enabling people to attain the Dao of the Returning Elixir. If great cultivators are steadfast in heart and faithfully receive and practice the teaching, they can unite nature and life, perfect both form and spirit, and transcend the ordinary to become sages. Then, through the long accumulation of merits and deeds, they ultimately attain the rank of exalted immortals and supreme sages.

The verse says: The Celestial Worthy teaches the Dao, guiding celestial beings and people of the world. The numinous book of Great Brahma reveals the Way of ultimate truth. This scripture truly has numinous efficacy, and all who succeed in cultivation can find a home in the Great Luo Heaven.

The Dao says: These scriptures are the “hidden words of the Great Brahma,” passed down through the heavens—the sacred, secret language of the celestial realm. Their sounds are without limit. In ancient times, each written character was ten zhang tall. The Celestial True Sovereign (Tianzhen Huangren), an immortal sage in Daoist legend, once recorded these characters to preserve their correct pronunciation.

If someone understands these pronunciations and can fast and recite them, the heavens will send Flying Celestial Spirit Kings to observe his cultivation, record his merits, and report them to the heavens. The myriad spirits will come to pay homage, the earthly deities will stand guard at his gates, and the Great Merit Demon King will recommend him for elevation to the rank of a high immortal. When his Dao practice is complete, he will be able to roam the Three Realms—the heavens, the earthly realm, and the underworld—and ascend through the Golden Gate.

These sounds can dispel evil, avert calamities, and save living beings wherever they are; they can also accomplish anything. They are sounds that arise naturally from the Celestial True. Thus, reciting them summons Flying Celestial Spirit Kings to observe; the Lord on High responds from afar, the myriad spirits come to pay homage, and the gods of the Three Realms stand in attendance. Demons bow their heads, while ghosts, spirits, and uncanny creatures vanish of their own accord. The resonant chant rings out like jade chimes, and the Ten Directions—the worlds in every direction—grow solemn and pure. Rivers and seas fall silent, mists disperse among the mountains, the myriad spirits are awed into submission, and the assembled immortals are summoned to attend. No turbid qi remains in the heavens, and no demonic dust or foul influence remains on earth. The underworld and the realm of wisdom alike become radiant and pure. This is the vast, profound, and unfathomable realm of the Dao.

Shangyangzi says: The text at the end of this scripture was composed by the Perfected One of Taiji. In the ancient edition, each character of the scripture was one zhang wide and long. Tradition says that at the beginning of the Longhan era, the Celestial Worthy of Primordial Beginning condensed Brahma Qi—the sacred, primordial vital energy—into written characters. “One zhang” symbolizes the complete number by which Heaven and Earth are generated. The Perfected One of Taiji said that the Celestial Sovereign of Heaven’s Truth had written these characters in the past to establish their correct pronunciation. This numinous writing is the foundation of the Great Dao and the central purpose of refining the Returned Elixir through internal alchemy. Those who understand its sounds and meanings also know that its words are concealed and cannot be grasped by ordinary scholars. A sage of supreme holiness and deep innate capacity, or someone with an affinity for immortality, can understand their meaning when a master points it out. Hearing a single phrase, they grasp much; filled with boundless joy, they have no further doubts. They purify themselves inwardly and observe precepts outwardly, receiving the teaching with sincere faith and putting it into practice.

Thus the Most High said: “When those of the highest capacity hear the Dao, they diligently put it into practice.” For those who cultivate the Dao, divine beings guard the gateways, while demons and spirits conceal their traces. When people recite this scripture together, the Flying Celestial Divine Kings descend to observe whether a person’s body and mind are pure and whether they have truly and diligently accumulated merit. If body and mind are pure, desires cannot disturb them, nor can demonic obstacles put them to the test. If their cultivation is fierce and steadfast, advancing without pause, the myriad spirits will naturally come to pay homage; the earthly deities will guard their gates, and even the Demon King will recommend them. When cultivation of the Dao is complete, the Neidan is refined, practice has reached fulfillment, merit is complete, and De is perfected, they can ascend in both body and spirit, pass beyond the Three Realms—the realms of desire, form, and formlessness—and enter the immortal realm of the Golden Gate.

The numinous sounds of the scripture work in accordance with a person’s cultivation: those who diligently cultivate can attain the Dao and become immortals; those who diligently recite can obtain what they seek. Thus the warding off of calamities, the praying for blessings, and the salvation of the departed can all be accomplished. When reciting the scripture, one should purify body and mind, abstain from desire, sweep the floor, change into clean clothes, burn incense, and sit upright. Then gather the gaze, focus the spirit, and recite. Only with wholehearted sincerity and no distracting thoughts can one move the Flying Celestial Divine Kings to come and observe and record one’s cultivation; one can also move the Highest Sovereign to praise one’s devotion from afar. Nowadays, some people hold prayer beads in their hands while their minds wander in delusion, merely mumbling the recitation. How could they earn the homage of the myriad spirits and the protection of the Three Realms? Such conduct may instead bring calamity and punishment, from which there is no escape.

The foregoing explains the scripture from a worldly perspective. The earlier account has already described in detail how divine beings recommend cultivators for immortality and how the world is cleared of demons and defilement. Here the Perfected One of Taiji explains the scripture’s meaning once more, thereby fulfilling the merit of the Lingbao teaching that saves people. Understood from the perspective of inner cultivation, “the Flying Celestials gaze down” means that the spirit returns to the self; “the Highest Sovereign sings from afar” means that one is transformed through spiritual rebirth. “The myriad spirits pay homage” means that primordial Qi returns to unity; “the Three Realms attend the carriage” means that the Three Primordials—the upper, middle, and lower centers within the human body—remain peacefully in their places. Demons bow their heads, devils are subdued, ghostly essences vanish, and corpse-spirits are destroyed: these signify the quelling of disturbances from within and without. The jade-toned sounds ring clear, harmonious Qi responds, and the Ten Directions are stilled; within and without, all is pure and correct. The rivers and seas fall silent, symbolizing the stilling of one’s nature and emotions. The mountain peaks clear of mist, the channels cease their agitation, the breath grows steady, the myriad numinous beings submit, and the Yang Spirit appears. The cultivator gathers the assembled immortals; cultivation’s merit is complete, and the work of the Dao is fulfilled. Heaven is free of murk and extends without limit; Earth is free of demons, bright and pure. Even the nether regions, those dark and remote places, are illuminated everywhere. The light of wisdom is boundless, grace reaches all things, and radiance shines throughout the vast emptiness. Then one ascends to the distant, clear, and subtle heavens, no longer bound by restraint. The Great Dao is vast and mysterious, beyond exhaustive description.

The hymn says: One true scripture contains about five thousand characters, setting forth its layers of profound meaning throughout. To understand the wondrous principles of the Great Dao and bring one’s cultivation to completion, one must forget all ingrained habits and ultimately realize the state of an Upper Immortal.

The Lower Chapter of the Numinous Writ of Primordial Beginning was composed by the Celestial Perfected Sovereign. It describes eight heavens each in the East, South, West, and North. Through a series of archaic and elusive terms, the scripture depicts celestial scenes and sacred realms, evoking clouds and Qi in motion, the refinement of vital essences, profound stillness, and the appearance of numinous light. It also conveys a vision of a clear and bright cosmos, an orderly world, and all things flourishing through nourishment.

The Eight Heavens of the East

In the eastern heavens, clouds and Qi gather in dense profusion, while nine kinds of soul Qi refine and nourish the essences. Mountains and rivers lie in profound depths, and numinous realms appear and vanish. Emerald radiance swirls; pools and marshes respond to the spirits. Jing and Qi transform, and clear, still Qi fills every direction. All things spring to life between Heaven and Earth, while lucid light shines into hidden places. The heavens are silent and far-reaching; even the subtlest realms settle into calm. Plain-colored numinous Qi flows through the void, and the Way of the August Pole reaches the divine spirits of Primordial Beginning.

The Southern Chamber

The Southern Chamber, a palace within the celestial realm, displays emerald radiance swirling as pools and marshes respond to the spirits. Jing and Qi transform, and clear, still Qi fills the realm. All things spring to life, while lucid light shines into hidden places. The heavens are silent and far-reaching; plain-colored numinous Qi flows through the void, and the Way of the August Pole reaches the divine spirits of Primordial Beginning.

The Eight Heavens of the South

The southern heavens contain realms of blazing heat and brilliance, where distant shafts of precious light mingle along the horizon. Roads stretch far away, waters encircle the land, and images are arrayed around the Heavenly Gate. Mountain paths are faint and hard to discern, while the various realms blend into a vast expanse. Divine radiance and numinous Qi shine together in orderly splendor, their brilliance gleaming like fine jade. Thunder shakes even the hidden depths; waters converge, and the eastern red radiance appears. Jade-colored, mysterious Qi flows, establishing the sacred order.

The Eight Heavens of the West

In the western heavens, spirits come and go, and numinous light appears. The realm is vast, with the Qi of all directions converging. All things settle into stillness; primordial Qi blends in harmony and gives rise to awareness. The Great Dao protects the lofty realms and flows on without end, allowing people to know and proclaim it. The Great Spirit is deep and remote, accompanied by light and harmony. The dwelling place of the sages flourishes without end, while even desolate, empty realms become firm and secure. Numinous beings and spirits gather; clouds and Qi rise to the azure Immortal Palace, and the foundations of all things become manifest.

The Eight Heavens of the North

The northern heavens are deep and vast, their emerald palaces linked in tier upon tier. Clear Qi swirls and rises, while dragon spirits guard the passes. Hidden depths open into clear passage, and mysterious, empty stillness rises. Though all things seem unaware, each reveals itself in its own way. Spirits cultivate the Way and blessings descend; fragrance fills the ritual altar, and the seasons and fields each follow their proper order. Grace spreads widely, allowing all things to flourish. Actions do not follow ordinary custom, yet aid is given to all beings with care. The sage is wise and at peace; divine methods are hidden and profound, yet suited to their purpose. The Celestial Emperor governs the birth and nourishment of all things, protecting and inaugurating a vast teaching.

At the end, the scripture again chants of the northern heavens: their mysterious stillness and clarity, the protection of the spirits, and the flourishing of all things.

The celestial being Tianzhen Huangren (a legendary immortal of the heavenly realm) transmitted the Sound of Brahma Qi, Vast and Mysterious, Heavenly Treasure, Naturally Formed in Eight Harmonies. It governs the world’s cycles of calamity, blockages in the Earth’s Qi, floods, disasters, and misfortunes. Reciting this passage can dispel strange apparitions and ominous portents, purify the Dao Qi, and bring peace to all beings. The Earth Official upholds this scripture, and all spirits revere it. Written in divine cinnabar, the scripture reveals its efficacy when worn. It should be taught to those committed to cultivating the Dao, but not preached to ordinary people of the world.

Hymn of the Taiji Perfected One

The radiance of the spirits shines across layer upon layer of heaven. Brahma Qi arrays itself and gathers above the blue sky. The Celestial Worthy of Primordial Beginning arrives in a chariot drawn by nine dragons, accompanied by the Celestial Being Tianzhen Huangren in a blue carriage. Their numinous light joins with the myriad perfected immortals, while jewel-like gleams illuminate the empty heavens. Thus the scripture appears, and blessings and virtue are summoned. The Dao of the Cavern Mystery lies hidden in a lofty, distant realm; its jade tones resound upon the cloud gong, the music of immortals among the clouds. The boundless wondrous Dao is beyond thought, like waves rising in an ocean of Dao, bringing salvation to all beings. Its teachings flow like a gentle stream, nourishing and cultivating fine grain to relieve the poor and hungry, advance the flourishing of instruction, and protect the court. May the sovereign enjoy honor and long life for millions of years; may peace reign throughout the land and weapons of war be laid aside.

I bow and pay homage to Yuchen, the heavenly palace. Its numinous, wondrous radiance shines forth in golden light.

The Taiji Perfected One said:

The Great Lord of the Great Dao of Supreme Oneness and Jade Dawn dwells above the purple clouds, in the Heaven of Seven Reflections, where he records mysterious scriptures. The Jade Consort carries the scripture in her hands; the golden boys spread fragrance; Taiyi holds a cloth, while the Jade Youth attends beside the banquet. Dragons roar and tigers howl; auspicious clouds fill the air. The great gods of the ten directions of heaven, the highest sages and perfected ones, the perfected ones of wondrous practice, the boundless Flying Heavenly Spirit Kings, the great demons of the Three Realms, the Elders of the Nine Heavens, and countless beings all chant this jade scripture and take refuge in the wondrous Dharma of the Supreme One and Lingbao. May it flourish and spread, enduring through kalpas without end.

End of Volume Two of the Commentary on the Wondrous Upper Scripture of Primordial Beginning for Delivering People from Boundless Suffering

After finishing the recitation, chant the mantra:

O Most High, most true one, let me ascend to the wondrous realm. Through pure fasting, bathing, and cultivation, I recite this golden scripture.

May seven generations of my ancestors escape suffering and ascend together to the Great Void. May I prolong my years and endure, with my name entered in the registers of immortals.

Close your eyes, swallow the saliva in your mouth three times, and knock your teeth together three times. Then chant the mantra for returning to the furnace:

When I, your servant, have finished reciting the scripture, may the Three-Five Merit Officers—the divine clerks within my body who convey documents and transmit commands—along with the left and right official messengers, the attendant incense-bearing youths, the message-bearing jade maidens, the Five Emperors’ tally officers, and the incense officers on duty for the day, thirty-two of each, return to their respective golden chambers and jade halls, where the spirits dwell. Those on the left should return to the left, and those on the right to the right. Let there be no confusion. When they are summoned again, may they come as before.

Then knock the teeth together three times and recite:

May the holy assembly that came earlier to hear the scripture and guard the scripture altar now dissolve the altar and conclude the gathering, each returning to its proper place. Those on the left should return to the left, and those on the right to the right. Let there be no confusion. When summoned again, may they come as before.

Then knock the teeth together three times and recite:

May the holy assembly that came earlier to hear the scripture and guard the scripture altar now dissolve the altar and conclude the gathering, each returning to the office under its charge. May the divine wind fall silent, and may the mountains and seas return to stillness. May all evil spirits lie hidden, and may the deities of every quarter protect my body.

Then bow inwardly, with reverence in the heart; swallow the saliva in the mouth, knock the teeth together, and put away the scripture.

Shangyangzi says: The Celestial Worthy (a Daoist honorific for the highest deity) expounds the scriptures to save those who are lost in delusion. If people in the world were not consumed by desire, why would the Celestial Worthy need to explain these principles?

At birth, a person receives the father’s vital essence and the mother’s blood, and from these the body takes shape. As people reach adulthood, their desires grow, and they spend the vital essence they received from birth on love and longing. Those who deplete their essence early do not live out even a short lifespan; those who deplete it later still do not reach a middling lifespan; and even those who deplete it latest find it hard to attain the longest lifespan. To keep the body healthy and live long, one should restrain desire and cherish one’s vital essence.

A person’s lifespan is sustained by vital essence, just as a lamp needs oil and a fish needs water. When the oil is used up, the lamp goes out; when the water dries up, the fish cannot survive. It is lamentable that some foolish people mistake suffering for pleasure, crave beauty without regard for their lives, and do not understand that when vital essence is exhausted, life ends with it.

The Celestial Worthy pities people, so he expounded this scripture to enable them to refine the Elixir (a Daoist practice of cultivating vital essence and mastering the methods of alchemy), learn to turn the breath back and return to the origin, cherish themselves, and prolong their lives. Yet some people understand too little, while some clever people understand too much. Why? Clever people say, “Since everyone must eventually die, and death is the end, why believe in hell?” This is understanding too much. Foolish people say, “Do no good and no evil; eat when hungry and sleep when tired. This is paradise—why cultivate the Dao?” This is understanding too little.

Still, this scripture should be taught to those with spiritual cultivation, and the Dao should be explained to those with lofty aspirations. Those with lofty aspirations and deep cultivation recite the scriptures, practice the Dao, and accumulate good deeds and merit. When their merit is profound, they can ascend beyond to the Great Luo Heaven (the highest celestial realm in Daoism); when their cultivation is complete, they can become attendants in the Three Heavens (the three levels of heaven described in Daoism).

The hymn says: This scripture is treasured in the Great Luo Heaven, where Jade Maidens attend the sacred assembly with flowers in their hands. When the meaning of the scripture has been fully cultivated, the alchemical work completed, and merit perfected, one rides a phoenix and chariot through the clouds.