《洞玄灵宝二十四生图经》

The Dongxuan Lingbao Scripture of the Twenty-Four Diagrams of Life (Dongxuan Lingbao Ershisi Shengtu Jing) records that the spontaneous deities within the Three Divisions and Eight Effulgences (sanbu bajing)—the spirits of heaven and earth and the sacred scenes of which Daoism speaks—transmitted a revelation when the great cosmic cycle opened. In the age of Chiming, light first appeared; the radiance of the sun, moon, and stars shone in all directions, and from this the Five Kalpas began to differentiate.

The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), together with the great sages from the ten directions, the Most True venerable gods, the Limitless Supreme Lord of the Great Dao (Wuji Taishang Dadao Jun), the flying celestial divine beings, the Jade Maidens of Mysterious Harmony (Xuanhe Yunü), and countless hosts of spirits, sat together in the Cypress Ridge lodge of the Upper Hall of Nanfu Dongyang. In stillness and detachment they discoursed on the Great Dao (Dao, the Way), exchanging words that were plain and natural; wondrous voices converged, chanting to make the truth clear. The spirits of all the heavens rejoiced; the sun and moon halted in their courses, and the constellations moved on in silence. The gates of the Nine Heavens opened and closed in turn; the waves of rivers and seas subsided; the mists on the mountains dispersed; dragons and qilin leapt; and humans and spirits alike were filled with joy.

At this time the Most High Lord of the Limitless Dao (Taishang Wuji Daojun), a revered deity of Daoism, bowed in ritual homage and addressed the Celestial Worthy:

“Today I am fortunate to attend before the throne of the Celestial Worthy. The dark and chaotic Great Barrens have begun to grow clear, and everything in the limitless world can now be seen. The sound of the methods of the Dao (the Way) reaches into the distance, and its grace covers the ten directions. After the passage of long kalpic ages, living beings are transformed and reborn from life to life, and the ranks of the sages continually turn. I now bear the charge of commanding the perfected immortals, and I am about to succeed to my office and demarcate the Six Heavens—the sixfold celestial realms spoken of in Daoism—examining the kalpic cycles and the order of the times, estimating the allotted spans of living beings, reckoning the conditions of the long ages of darkness, and inspecting the Three Officials, the deities who govern Heaven, Earth, and Water. The duties are toilsome and the responsibility great; the sorrows and joys within them are hard to put into words. I venture, by the mysterious manner of the Dao, to set forth what is in my heart.

“Formerly, together with the Primordial Heavenly King in the garden of the Tall Mulberry and the Jade-Green Grove, I heard the Celestial Worthy proclaim to all the great sage-worthies: ‘Within the jade mysteries of the celestial writs of the Dongxuan Lingbao there are the spirits of the Three Divisions and Eight Effulgences, together with the Twenty-Four Diagrams. Above, they correspond to the Twenty-Four Perfected; in the middle, they accord with the Twenty-Four Qi (vital energies); below, they guard and secure the Twenty-Four Births. These numinous scriptures shine with brilliant radiance, mysterious beyond compare. Those who behold them have their names entered on the registers of the Nine Heavens and upon the golden slips, and thereby transcend birth and death and attain the immortal Dao.

“‘Now the kalpic cycle is about to arrive. The numbers of the Three and the Five have suffered harm; the lives of countless millions of beings are brief. They wander and meet the Eight Difficulties, their bodies enduring pain like the knives of wind, the Five Sufferings falling upon them one after another. They sink into the long night, unable to see the sun, moon, and stars, bearing retribution without knowing why, and turning through birth and death according to their karma. To think of this brings sorrow and moves the spirits to grief.

“‘Now the Way of great compassion is being carried out, and its grace is broad and deep. I earnestly beg the Celestial Worthy to take pity on these short-lived beings who wander and suffer, whose bodies endure the pain of the wind-knives, who are afflicted by the Five Sufferings, and who sink into the long night without seeing the Three Luminaries. May the Celestial Worthy, according to the mysterious rule, transmit a teaching never before heard, so that those who have not yet seen or heard may see and hear, and those who have not yet attained may attain, letting blessing spread to all living beings, that through millions upon millions of kalpas they may receive this grace.

“‘If I may receive the Celestial Worthy’s instruction, I shall take up this divine authority and proceed in accord with the Dao, cleansing the Three Realms, setting the host of demons in order, rectifying the Six Heavens, and cutting away evil, so that the realm may be at peace and the people nurtured, Yin-Yang tranquil, and teaching and transformation flourishing, and so that the Great Dao may move freely through the vast Great Void.’”

At this moment the Heavenly Worthy raised his face and smiled, and from his mouth issued luminous Qi (vital energy) in three colors—azure, yellow, and crimson. Its radiance illuminated the ten directions; within and without, even places dark, hidden, and secret were lit, as though after the passage of a kalpa heaven and earth had suddenly grown clear and bright. Golden-script purple characters and jade-text cinnabar chapters—sacred Jing (scripture/classic) written in the colors of gold, jade, cinnabar, and the like—appeared within the three-colored luminous Qi, their literary splendor dazzling. The gods of the Three and Eight Effulgences (deities associated with the Three Divisions and Eight Effulgences) and the Twenty-Four Perfected (the twenty-four perfected beings venerated in Daoism), each riding in a thousand carriages and leading ten thousand mounted attendants, arrived above the Empty Mystery to guard the numinous writs. The suns and moons of the various heavens shed their brilliance; countless numinous liquors poured into one another; flying fragrance circled the eight directions; the myriad sages celebrated together and at the same time paid homage to the Perfected.

The Heavenly Worthy said, “The beings present today know a joy beyond description. You may pour out your hearts completely and speak all the feelings stored within you; there is no need to conceal anything. In accordance with the Mysterious Code (the sacred precepts and ritual procedures of Daoism), you should secure and protect the spirits with the Seven Treasures and, upon an altar built of gold, receive from me the transmission of the Dao (the Way) of the divine Perfected. The methods of the Dao are exalted and solemn; they are performed only once in forty thousand kalpas, in order to save beings in the lower realms. Keep the secret, and the Perfected will descend; disclose it, and calamity will follow. Now I transmit these things to you: understand them, and hold them carefully in mind.”

The Most High Lord of the Dao rejoiced and offered praise, stood facing north, and reverently accepted the command.

The Heavenly Worthy ordered the Great Perfected of Ninefold Light, the Flying Heavens of the Ten Directions, and the Jade Lads Who Attend the Scriptures (immortal officials who serve the scriptures) to don the jade radiance of ninefold light and to bring forth the golden-script purple characters, the jade-text cinnabar chapters, together with the Three Divisions and Eight Effulgences and the Twenty-Four Charts. The assembly placed the scriptures upon a stand of white jade set suspended in the void and covered them with a cloth of nine colors and a brocade canopy of flying script woven from cloud-essence. The Great Sages of the various heavens, the Limitless Heavenly Worthies, the Divine Kings of the Flying Heavens, and the Perfected of the Three Heavens together supervised the covenant. Burning incense, scattering flowers, and reciting the numinous chapters, they processed through the palace city and circled the scriptures three times. All of this followed the established statutes and the ritual forms of bowing and rising, and with due solemnity the scriptures were transmitted to the Lord of the Dao.

When the ritual was largely complete, the Three Luminosities (the three kinds of celestial light spoken of in Daoism) each returned to their proper places, and the assembled Perfected withdrew. At that time, among the men and women in the Red-Brightness Heaven, there were none who did not take the Dao and De (Virtue/Power) as their model and turn their hearts to faith; in the end, all attained deliverance from the dusty world.

On the first day of the ninth month in the first year of Shanghuang, the rites were performed according to the established ceremonial code. In the course of the ritual, the postures of bowing forward and rising upright were naturally fitting, and the bearing was solemn and majestic. The liturgical service was then entrusted to the Lord of the Dao (the Way) to preside over. When the service was largely complete, the Three Luminosities (the three realms of radiant light in the heavens) each returned to their stations, and the assembled Perfected withdrew. At that time, every man and woman in the Red-Bright Heaven emulated De (Virtue/Power); with sincere hearts they turned toward and put their faith in the Great Dao, and thus all were able to transcend the mundane world.

On the second day of the ninth month in the first year of Shanghuang, the Latter Sage, Lord Li, went out to tour the Western River, inspecting the Eight Gates one by one. Just then the Celestial King of the Primordial Beginning was riding in an Eight-Luminosities Jade Chariot (a jade carriage adorned with eight kinds of luminous scenes), drawn by nine-colored dark dragons and driving three white flying clouds. Hosts of immortals escorted and guided the way, holding splendid banners; lions and white cranes accompanied them, and the immortals sang in responsive chorus as they arrived through the air above the Western River.

Lord Li paid his respects to the Celestial King and sought instruction, saying: “In the past I was graciously granted by you the twenty-four charts of celestial writ in jade characters. Although I obtained the writing, I had not yet grasped the subtle purport of its sections; although there were chart eulogies (written explanations accompanying the illustrations), there were no images. In cultivation the matter was profound and hard to discern, and the wondrous principles were difficult to understand in full. Now that I have met the Celestial Worthy, the joy in my heart is beyond words. I earnestly beg you to instruct me further, so that I may thoroughly comprehend the true meaning of the Dao.”

Thereupon the Celestial King emitted from his mouth the Jade Talisman of Inner Contemplation of Dongxuan (one of the Three Caverns) and bestowed it upon Lord Li, directing him to observe a purification fast for a thousand days, fumigate his body with five kinds of incense, and face east when ingesting the talisman. In this way, the bodily form and the divinities would become manifest; understanding would then come of itself, and every kind of doubt would instantly dissolve.

Lord Li bowed his head to the ground and accepted the teaching. Following in full the ceremonial protocols of the heavens, he maintained a long purification fast of a thousand days and, facing east, ingested the talisman. The spirits of the thrice-eight luminosities (the divinities corresponding to the eight luminous aspects within the body) manifested together within his body. The gold-script jade characters and the twenty-four charts also appeared in the sky, radiant and brilliant, penetrating without limit, their order naturally clear. Lord Li then at once commanded the superior immortals in charge of the charts to depict these images. The pronunciations and meanings of the gold script, the purple characters, the jade writing, and the cinnabar chapters were thereby established. The true texts received by Lady Wang of Great Perfection, of the Nine Radiances and the Supreme Prime of the Southern Pole, by the Two Hua of East and West, by the True Dukes of South and North, by the divine immortals of the Five Marchmounts, and by the Perfected of Pure Vacuity were all rendered as images by the Latter Sage, Lord Li, each with an explanation appended.

Chart of the Perfected Bathing in the Eastern Well, upper section, the first: True Qi (vital energy).

The waters of the Heavenly River pour into the Eastern Well, holding within them the essence of the Stone-Effulgence Water Mother. Perfected radiance brushes and illumines the numinous luminaries, and the dark, mysterious light answers to the realm of Lofty Brilliance. The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) dispels the long night, and celestial beings are born month by month in accord with the moon. They bathe upon the Orchid Pool, while dragons bear long-handled water vessels upon their backs. The Golden Lad scatters fragrant flowers, and the Jade Maiden draws forth the light of the Five Stars. Once cap and sash are in place, Jade Fluid is poured through the body, refining and nurturing it and transforming and delivering the forms of the Five Immortals. The body gives off fragrance; the myriad spirits descend to attend, and, riding the play of light, one ascends to the realm of Lofty Brilliance.

The Chart of the True Forms of the Five Marchmounts of the Divine Immortals, Upper Section, the Second True Qi (Qi, vital energy) (a chapter recounting the second kind of True Qi in the upper portion of the Chart of the True Forms of the Five Marchmounts)

The Primordial Dao (the Way) is profound and marvelous beyond compare. Five kinds of numinous Qi spread forth into true talismanic writs. These appear at the beginning of the Dragon-Han Kalpa (the name of a remote ancient kalpa), making the Three Luminaries—sun, moon, and stars—clear and distinct. The Ten Sections of the Flying Heaven Scriptures (celestial classics) settle and guard the thearch-spirits of the five directions. The numinous marchmounts receive the mysterious palaces, and lush treasure-clouds well up from within them. On the mountains there is undying Qi, which enables the practitioner to grow a firm “tooth” (a Daoist term of cultivation, referring to the root-foundation within the body) and to be refined into the Five Immortals. Jade mushrooms grow amid the dark mystery; body and mind are pure, and fragrance issues forth of itself. By concentrating in visualization, one can bring the lofty spirits to descend and keep company with the Supreme Thearch.

The Essential Instructions for Communicating with the Numinous and the Chart of the Eight Historians, Upper Section, the Third True Qi (a chapter recounting the third kind of True Qi in the upper portion of the Instructions for Communicating with the Numinous and the Chart of the Eight Historians)

The Three Luminaries—sun, moon, and stars—pour forth numinous light, illuminating the four quarters and opening the Eight Gates. Among them are spirits of wisdom, clad in the robes of flying heaven. The Eight Historians (spirits or divine offices of the celestial realm) communicate numinous Qi, and jade talismans reveal the subtle and profound meaning. Treasure-clouds shine upon the jade characters, and great beasts manifest the majesty of Heaven. The Palace of the Eight Convergences (a celestial palace) gleams in splendor, and numinous beings ascend in flight one after another. By concentrating in visualization, one may summon True Qi, causing the five kinds of Fulu (talismans and registers) to give forth radiance. Riding the Jade Carriage of the Eight Effulgences, one rises into the sky and enters the Purple Tenuity Palace (the celestial realm in which the Celestial Thearch dwells).

The Chart of the Six Jia for Communicating with the Numinous among the Divine Immortals, Upper Section, the Fourth True Qi (a chapter recounting the fourth kind of True Qi in the upper portion of the Chart of the Six Jia for Communicating with the Numinous)

The flying-heaven goddesses of the Numinous Palace feast with six True Divinities in the Constant Broth. They cradle the sun and bear the bright moon upon their backs, reclining as they tread the radiance of the Three Chronograms—sun, moon, and stars. The practitioner thereby attains numinous response, searches out what is hidden and minute, and sees clearly into the ten directions. One summons precious delicacies of natural origin, so that the Five Zhi (five kinds of immortal herbs) grow and the six viscera (the internal organs of the human body) grow strong. Through transformation and refining cultivation, the myriad spirits are tempered and harmonized, and the bodily form can also divide and change its former appearance. One then rides the void and steps into the Mysterious Capital, ascending on high into the realm of the Empty Cavern. Immortals of the Golden Empyrean descend from time to time, loosening their lapels in the Chamber of the Three Simplicities (a celestial palace-chamber). Hand in hand with the immortals, one rides a flying carriage and, wandering at ease, ascends toward the Jade Capital (the abode of the Celestial Thearch).

The Chart of the Nine Palaces and Purple Chambers of the Divine Immortals, Upper Section, the Fifth True Qi (a chapter recounting the fifth kind of True Qi in the upper portion of the Chart of the Nine Palaces and Purple Chambers)

The Purple Chamber (the Celestial Palace of Purple Tenuity) answers the lofty Pure Realm, and the palaces uphold one another. Incense smoke encircles the sun and moon, while flying celestials veil the vast reaches of space. The assembled immortals—the Most Perfected, the Great Sages, and the rest—are pure, still, and solemn as they circulate the feathered missives (documents adorned with feathers, used to transmit the edicts of the celestial realm). They open the way and deliver beings who have passed through the calamities of the various heavens; only then is one full cycle of the kalpas, long as dust and sand, brought to completion. The reckoning of nine and five steadies the numinous course of fortune, so that heaven and earth may dwell long in peace. If one concentrates the mind in visualization, how could it seem far away? The Purple Palace can then give birth to and nourish my form and Shen (spirit).

The Sixth True Qi (vital energy): Upper Section of the Diagram of the Primordial Beginning and Great Clarity

Great Clarity (the clear and unobstructed celestial realm) has no boundary. Azure numinous Qi (the subtle vital energy of heaven and earth) gathers in rich abundance within the Palace of Purple Tenuity. A numinous wind sweeps swiftly past the seven treasures, and trees like precious jade grow lush and dense. Purple phoenixes cry upon the long branches; dragons and qilin race, crossing one another’s paths. The Most High (the supreme honored deity) surveys the ten directions. The gods of the various heavens set their ritual robes in order and circle the palace city three times, and thus the long night opens into light. If one can visualize the numinous Qi, one will naturally mount the radiance and ascend.

The Seventh True Qi: Upper Section of the Diagram of the Immortals’ True Dao in Undifferentiated Completion

In the vast and boundless primordial beginning, the Qi of chaos had not yet differentiated. Three colors were born by transformation out of emptiness, circling and converging like clouds of light. From the dim obscurity true images arose, and numinous writings spread forth in brilliance. Darkness suddenly grew clear, and the foundation of heaven and earth was thereby established. The wondrous true Qi generated of itself is pure, rich, and long-enduring, ever present and never extinguished. It circulates and reaches the Great Nine Realms (the vast levels of the celestial realms), opens the gates of the various heavens, and delivers all beings.

The Eighth True Qi: Upper Section of the Diagram of the Immortals’ Western Ascent and the Preserved Register

Riding the turning numinous Qi and driving the radiance, one ascends to the Western Palace and proceeds to the Land of Yuna, with multitudes of carriages following in attendance. Spirits and demons bow their heads in prostration, and the celestial kings likewise submit. Here the golden methods are conferred and the orthodox Dao (the Way) is set in order; the people of the world revere the King of Dao and De (Virtue/Power). Therefore the orthodox true Qi is spread abroad, and there is also the title “Deliverer of One Region.” At that time, those in the world who possessed the Dao called that place the Hall of Blessing and Virtue.

The Lingbao Shenxian Tu (Chart of the Numinous Treasure Immortals) states that the images of the eight perfected spirits of the upper section, drawing on the Qi (vital energy) of the Primordial Beginning of the grotto-heaven (dongtian)—the innate, original vital energy—are spontaneously transformed and born as the eight Upper Perfected. They stand guard in the Upper Prime Palace, the sacred dwelling in the upper part of the human body, so that the Qi of the Upper Prime may arise and flourish. After eight years of concentrated, quiet contemplation, the eight perfected spirits manifest their forms; riding a thousand carriages and ten thousand horsemen and driving luminous clouds—auspicious vapors of good omen—they bear the practitioner aloft to heaven.

The first effulgence (jing) of the Upper Perfected is the brain spirit, named Jueyuanzi, whose courtesy name (zi) is Daodu. The color is white. This spirit holds the jade talisman (fu) of the first effulgence and is the first spirit of the Qi division of the Upper Prime grotto-heaven.

The second effulgence of the Upper Perfected is the hair spirit, named Xuanfuhua, whose courtesy name is Daoheng. The color is black. This spirit holds the jade talisman of the second effulgence and is the second spirit of the Qi division of the Upper Prime grotto-heaven.

The third effulgence of the Upper Perfected is the skin spirit, named Tongzhongzhong, whose courtesy name is Daolian. The color is yellow. This spirit holds the jade talisman of the third effulgence and is the third spirit of the Qi division of the Upper Prime grotto-heaven.

The fourth effulgence of the Upper Perfected is the eye spirit, named Xujian, whose courtesy name is Daotong. The body displays the five colors. This spirit holds the jade talisman of the fourth effulgence and is the fourth spirit of the Qi division of the Upper Prime grotto-heaven.

The fifth effulgence of the Upper Perfected is the spirit of the marrow of the nape, named Lingmogai, whose courtesy name is Daozhou. The color is white. This spirit holds the jade talisman of the fifth effulgence and is the fifth spirit of the Qi division of the Upper Prime grotto-heaven.

The sixth effulgence of the Upper Perfected is the spirit of the spine—the spirit that governs the back—named Yilizhuan, whose courtesy name is Daozhu. The color is like white jade. This spirit holds the jade talisman of the sixth effulgence and is the sixth spirit of the Qi division of the Upper Prime grotto-heaven.

The seventh effulgence of the Upper Perfected is the nose spirit, named Zhonglongwang, whose courtesy name is Daowei. The body displays the three colors blue-green, yellow, and white. This spirit holds the jade talisman of the seventh effulgence and is the seventh spirit of the Qi division of the Upper Prime grotto-heaven.

The eighth effulgence of the Upper Perfected is the tongue spirit, named Shiliangzhi, whose courtesy name is Daoqi. The color is red. This spirit holds the jade talisman of the eighth effulgence and is the eighth spirit of the Qi division of the Upper Prime grotto-heaven.

The Lingbao Shenxian Tu (Chart of Numinous Treasure Immortals) says: The jade talismans of the divine perfected of the Eight Effulgences—jade talismans symbolizing eight kinds of divine true spirits—contain the natural Qi (vital energy) of the Upper Prime Grotto-Heaven. They are used to command the divine perfected of the Eight Effulgences, who stand guard in the Upper Prime Palace of the human body, the palace-residence in the upper part of the body. After one has taken them for eight years, the divine perfected of the Eight Effulgences manifest their forms, enabling a person to understand what is profound and minute and to discern the transformations of nature. Whether sitting or standing, one can conceal one’s bodily form at will, summon celestial immortals to descend, and ride in an escort of a thousand chariots and ten thousand horsemen, with cloud carriages and feathered canopies encircling the palace. After eight years of ingestion, the divine perfected of the Eight Effulgences appear, so that one comprehends the hidden and subtle and sees through nature; between sitting and standing one can hide one’s form, call down celestial immortals, mount cloud carriages with feathered canopies, and ascend into the heavenly realm in broad daylight.

The First True Qi of the Middle Section in the Shenxian Tongwei Linghua Tu (Chart of Immortals Penetrating the Subtle and Numinous Transformation)

The Great Dao (the Way)—the fundamental Way of the cosmos—is mysterious, wondrous, and without form. It circulates breath and condenses it in a realm lofty, distant, and deeply obscure. From within emptiness and stillness it arises of itself, and its numinous, marvelous transformations appear as the three Shen (spirits). At dawn one draws in the Jing (essence) and Qi of the five stars; at noon one absorbs the fluids of the sun; in the evening one consumes the radiance of the moon; at night one lies at rest and cultivates the Five Immortals. The body changes along with the visions, and in an instant one can accord with nature and transform into it.

The Second True Qi of the Middle Section in the Shenxian Yaoling Jiutian Tu (Chart of the Immortals’ Radiant Numen of the Nine Heavens)

The Qi of the Nine Heavens is ethereal, clear, and harmonious, coming from a place lofty, distant, and deeply obscure. Auspicious clouds veil layer upon layer of sky, and the Golden Portal—the palace gate of the heavenly realm—receives purple mist and rosy vapors. At the center is the Palace of Taiji (Supreme Ultimate), where the Lord of the Dao governs the vast heavens and earth. Green forests spread everywhere, and flying celestial divinities are found throughout the many regions of the heavenly realm. On the Southern Mound stands the Hall of Blessings and Virtue, and the seats on all four sides are filled with pure and tranquil guests. The divinities scatter fresh flowers, fulfilling my wishes and letting me wander free and at ease, unobstructed.

The Third True Qi of the Middle Section in the Shenxian Jiubian Tu (Chart of the Nine Transformations of the Immortals)

Subtle and wondrous transformation arises through resonance with emptiness and stillness; with concentrated thought one can reach the realm of ultimate numinosity. One draws upward the Qi of the Nine Heavens and guides the quintessence of the five-colored auspicious clouds. Within the Three Heavens one cultivates the ten thousand spirits, and within a single day the body transforms nine times. Leaving one’s own bodily form, one roams the Nine Provinces and freely tours the courtyards of the Three Realms. Riding the radiance of light, one gazes toward Grand Simplicity—the pure, void, and limpid realm—while a numinous wind stirs the green carriage. Flying mist encircles the farthest reaches of the ten directions, and yellow banners—yellow pennants—summon the myriad spirits. The divinities of the various heavens send down feathered ceremonial processions, and amid this grand spectacle one enters Grand Clarity, the pure, lofty, and wondrous heavenly realm.

The Fourth True Qi of the Middle Section in the Shenxian Changcun Tu (Chart of the Immortals’ Constant Abiding)

Silently reciting, one summons the Zhenren (Perfected Persons) from the hidden depths; with the mind fixed in purity and stillness, Shen (spirit) and Qi (vital energy) naturally return. When the Qi of night is exhausted, resonances from the outer world fade with it, and pure, upright Qi grows of itself peaceful and subtle. As these resonances accumulate day by day, wondrous perfection descends, and the six repositories (the six organs within the body) shine with radiance. Mysterious Qi meets and joins; empty space interfuses with empty space, and the myriad spirits answer in harmony. The Eight Effulgences (eight kinds of divine perfected beings, or scenes, within the body) raise a cloud canopy, its colors blazing, swift as feathers in flight. They bear me out beyond the heavens of the Great Brahma, and I wander free, riding upon the void.

Chart of the Immortals Guarding the One and Nourishing the Body, Middle Section Five: True Qi (Zhenqi)

One guides in the Qi of the Nine Heavens, rubs the hands until they are warm, and soothes the body. One cuts off the paths by which deviant demons intrude, so that body and mind become pure and bright, as though light itself had been refined. As a phoenix soars, one opens a free course for True Qi; as a dragon leaps, one subdues the myriad numina. At dawn the host of the Perfected gathers to nurture the body, and one feels Shen and Qi arising. With the heart plain and detached, one returns to guarding the One; in stillness one contemplates the courtyard where Upright Qi (pure and proper Qi) resides. When Shen and Qi are complete, one can ride the effulgences and ascend in flight. Opening a free course for True Qi, as a dragon leaps one subdues the myriad numina. At dawn the host of the Perfected gathers to nurture the body, and one feels Shen and Qi arising. With the heart plain and detached, one returns to guarding the One; in stillness one contemplates the courtyard where Upright Qi resides. When Shen and Qi are complete, one can ride the effulgences and rise on high, entering the Supreme Clarity (Shangqing, the lofty celestial realm venerated in Daoism).

Chart of the Immortals Guarding the Spirit and Uniting the Effulgences, Middle Section Six: True Qi

Let the po-spirit be settled in the Muddy Pellet (Niwan, the spirit chamber of the head), and let the Middle Prime (Zhongyuan, the seat of Shen and Qi in the middle of the body) embrace and guard the Palace of the One. The Dantian (energy center) is three numinous mansions, where the hundred spirits mingle and gather. The Three Passes preside over the Qi of the Nine Heavens; in the interval of breathing one takes in and sends forth the essential light of sun and moon. The mysterious quintessence of the Five Stars nourishes the body, spreading until it fills the six stomachs (bodily sites concerned with digestion and receiving). By quiet contemplation one causes the myriad Qi to return and gather; when Shen is settled, the bodily form grows moist and lustrous as well. The Zhenren of the Three Divisions and the Eight Effulgences take me with them into the Great Void, that I may dwell long between Heaven and Earth, passing through kalpas with neither beginning nor end.

Chart of the Immortals in Silent Stillness Nourishing Jing (essence) and Guarding the Will, Middle Section Seven: True Qi

At dawn one draws in the essential Qi of the Five Stars, single-mindedly guarding and visualizing the Muddy Pellet. At noon, within the heart, one swallows the sunlight and silently invokes the Crimson Palace (Jiangfu, the spirit chamber within the body associated with the heart and Shen), so that it is bathed and nourished; at dusk one guides the essential Qi of the moon to irrigate the presiding spirit in the Dantian. The Three Perfected bring forth a single numinous effulgence, and the body transforms and manifests accordingly. Once one sees the myriad spirits return, one gathers in Jing and Qi and flies aloft, riding the numinous effulgence. One ascends to the palaces of sun and moon, passing in and out to survey the Eight Gates. Having passed through the endless kalpa of Longhan (the long, inexhaustible kalpic round of which Daoism speaks), this numinous and wondrous scripture (Jing) is truly profound and mysterious.

Chart of the Jade Maidens of the Zhiying, Middle Section Eight: True Qi

Numinous Qi drifts and spreads; the Zhiying (immortal herbs like the lingzhi) whirl about with the wind. The heavens scatter fragrant blossoms, and sun and moon pour down nourishment in numinous light. Jade Maidens hold golden platters and fly through the void in brilliant radiance. Gazing upward, one contemplates the descent of the Zhenren’s countenance; swallowing the Zhiying, one causes the Five Spirits to open. Guiding in the numinous light, one renders body and mind transparent and utterly clear; through myriad kalpas the bodily form does not decay.

The Lingbao Shenxian Tu (Chart of the Numinous Treasure Immortals) says: the Spirit Chart of the Eight Effulgences of the middle section is formed from the Qi (vital energy) of Yuanshi (Primordial Commencement), Lingbao (Numinous Treasure), and Dongxuan (Cavern of Mystery, one of the Three Caverns)—the primordial source-Qi spoken of in Daoism. Chanting and swallowing the Jing (essence) and Qi of the zhi herbs can open the Shen (spirits) of the five viscera; guiding the light within the body in its circulation brings thorough penetration and luminous clarity, so that through myriad kalpas the body does not decline.

The Lingbao Shenxian Tu further says: the Spirit Chart of the Eight Effulgences of the middle section is born by transformation from the Qi of Yuanshi, Lingbao, and Dongxuan, forming the spontaneous Middle Perfected of the Eight Effulgences of the middle section (eight perfected spirits dwelling in the middle of the human body). They guard the Palace of the Middle Prime in the human body (the palace-residence within the body corresponding to the middle section) and cause the Qi of the Middle Prime to arise. If one concentrates on cunsi for eight years, the eight perfected spirits manifest their forms. Then a thousand chariots and ten thousand riders come to receive one, assisting one’s ascent into the realm of the immortals; one rides a feather-canopied jade carriage and flies through the Taixu (Great Void). Here “cunsi” is the method of visualization in Daoist cultivation.

The throat spirit of the first effulgence of the middle section is named Bailiufang, styled Daotong, and its body appears in nine colors. It is the first effulgence-spirit governed by the True Talisman of the First Effulgence of the Middle Prime of Dongxuan.

The lung spirit of the second effulgence of the middle section is named Sulingsheng, styled Daoping, and its body is white. It is the second effulgence-spirit governed by the True Talisman of the Second Effulgence of the Middle Prime of Dongxuan.

The heart spirit of the third effulgence of the middle section is named Huanyangchang, styled Daoming, and its body is red. It is the third effulgence-spirit governed by the True Talisman of the Third Effulgence of the Middle Prime of Dongxuan.

The liver spirit of the fourth effulgence of the middle section is named Kaijuntong, styled Daoqing, and its body is blue-green. It is the fourth effulgence-spirit governed by the True Talisman of the Fourth Effulgence of the Middle Prime of Dongxuan.

The gallbladder spirit of the fifth effulgence of the middle section is named Longdeju, styled Daofang, and its body is blue-green and yellow-green. It is the fifth effulgence-spirit governed by the True Talisman of the Fifth Effulgence of the Middle Prime of Dongxuan.

The left-kidney spirit of the sixth effulgence of the middle section is named Chunyuanzhen, styled Daoqing, and wears five-colored robes. It is the sixth effulgence-spirit governed by the True Talisman of the Sixth Effulgence of the Middle Prime of Dongxuan.

The right-kidney spirit of the seventh effulgence of the middle section is named Xiangtawu, styled Daowang, and its body is white-black. It is the seventh effulgence-spirit governed by the True Talisman of the Seventh Effulgence of the Middle Prime of Dongxuan.

The spleen spirit of the eighth effulgence of the middle section is named Baowuquan, styled Daoqian, and its body is true yellow. It is the eighth effulgence-spirit governed by the True Talisman of the Eighth Effulgence of the Middle Prime of Dongxuan.

The Lingbao Shenxian Tu (Chart of the Numinous Treasure Immortals) states: the True Talisman of the Eight Effulgences of the Central Prime of Lingbao Dongxuan (the Numinous Treasure Cavern of Mystery) summons, secures, and commands the divine perfected of the Eight Effulgences of the Central Prime, who stand guard in the Palace of the Central Prime within the human body. When this talisman has been reverently worn for eight years, the Eight Effulgences of the Central Prime manifest their forms, so that one communes with the numinous and attains Shen (spirit) and discerns all eight directions. One can also see the divine mushrooms, the jade nectar, and the mysterious sprouts of the Five Qi (vital energy); the body gives forth light, and one may ride the chariots and steeds of the immortals and fly through the Great Void.

The Chart of the Six-Yin Jade Maiden Immortals: First True Qi of the Lower Section

The spirit-flying divine maidens are as fair as the realm of Taiji (Supreme Ultimate). The jade maidens wear kingfisher-green and vermilion adornments like fine jade. Their bearing is graceful and supple; they fly forth from the sky and come drifting upon the void. The mysterious Qi of spontaneity causes the Six Yin—spirits associated with yin Jing (essence) and vital energy—to rest secure in their constant forms. Longing for them from afar, one hopes to meet them; gazing upward, one awaits the descent of the Six Ding, the six yin deities of the Daoist tradition. Bearing effulgent light, they enter the golden chamber, their manner harmonious and lovely, their hearts sincere and steadfast. Humans and spirits seek one another through mysterious resonance; why still cling to form and name? Transformation is stirred by earnest petition, the response answers like an echo, and the spirits of themselves display their numinous efficacy.

The Chart of the Nine-Prime Guides of the Immortals: Second True Qi of the Lower Section

Yuqing—the pure and subtle immortal realm where Daoism’s exalted deities dwell—illumines the Mystic Capital, and ten holy perfected encircle Ziwei, the central region of the heavens. The immortals come forth draped in cloud, all wearing fluttering feathered robes. Fragrant flowers scatter on the wind, and immortals of the heavens of the ten directions fly upon the clouds. The vermilion empyrean shines upon light cloud-canopies, and the sun and moon send down numinous radiance. When one looks up in reverence and longing for the Wondrous Perfected to descend, the spirits, moved by the utmost sincerity of the heart, respond and return.

The Chart of Immortal Daoyin: Third True Qi of the Lower Section

Amid five-colored clouds of Qi grow flourishing numinous mushrooms, and mysterious radiance breathes forth a jade-hued glow. Numinous fluid condenses and flows into the clear, luminous spiritual abode, while immortals wander in the palaces of the sun and moon. Patterns of the five colors reveal the forms of the Higher Perfected—perfected beings of lofty rank—and flowing Jing pours through the ten directions. In breathing out and breathing in one feels no weariness, as though ranked alongside flying celestial immortals and golden images of the gods. Through daoyin—the practice of regulating the breath and moving the body—one draws in numinous Qi, so that mysterious nourishment fills the six stomachs. Concentrated visualization readily stirs a response; sitting quietly and settled, one contemplates a realm empty, luminous, and profound.

By clarifying the heart and quieting the mind, one may realize the mysterious and wondrous Dao (the Way). The true immortals dwell here in peace. In the lower realm they govern the famous mountains of every place, and their grotto-abodes are pure, still, and luminous. Five-colored radiance illuminates the sun and moon; each of the immortals has a name and title and is enrolled in the ranks of the immortals. Above, they preside over the Purple Tenuity Palace (the dwelling of the Celestial Emperor) and hold overall charge of the precious scriptures of the celestial realm. Among them are adepts who guard the One (those who single-mindedly preserve the original spirit, Shen, and the mind’s intent). With sincere and concentrated contemplation they await the opening of the numinous charts. The Five Elders (deities of the five directions, or of the Five Phases—Wood, Fire, Earth, Metal, and Water) examine whether one can withstand the trials of demonic obstacles. So long as the will is upright, the emotions naturally become calm and at ease. One is then able to pass through the palaces of water and fire and have one’s name entered in the immortal palaces of the Nine Heavens. How admirable—that the world should have such a person, who at last mounts a radiant, many-colored immortal chariot.

Lower Section of the Chart of Immortal Transformation and Hidden Discernment: the Fifth True Qi (vital energy)

Transformation arises from emptiness and non-being, and the Five Phases manifest as every kind of form. One deeply contemplates the Qi of nature (the primordial energy between heaven and earth), together with the essences of Metal, Wood, Water, and Fire; Earth is a storehouse profound and hard to fathom. The Six Wu (calendrical spirits and ritual applications associated with wu days and Daoist numerology) gather in the Bright Courtyard. The Jade Maidens are able to transform their garments, and old age and the prime of life likewise come into being through sympathetic response. When transformation is minute, it can enter within a hair’s breadth; when vast, it can encompass the numinous Qi of mountains and peaks. By planting immortal herbs that communicate with spirit, one may stand alongside the Eight Archivists (immortal officials of the celestial realm). Every kind of transformation may be carried out as the heart desires. One roams free and unfettered, and the mind is filled with delight.

Lower Section of the Chart of Immortals Gathering Lingzhi and Opening the Mountains: the Sixth True Qi

The numinous mountains rise high, steep, and undulating; their verdant peaks thrust straight into the clouds. Five kinds of lingzhi grow upon the dark and mysterious ridges; immortal herbs flourish, covering branches rimed with frost. On the mountains are those who gather the lingzhi, clad in immortal robes and riding the wind in flight. The wondrous grotto-abodes open after myriad kalpas, and a single radiance shines through all the heavens. Once the mysterious and wondrous Dao has been obtained, one awakens in tranquility and grows weary no more; even ages as long as the sands of the Ganges are as a single morning.

Lower Section of the Chart of the Immortals’ Bright Mirror: the Seventh True Qi

The mysterious and wondrous precious mirror gives forth an awesome light; its brilliance circulates and illuminates the celestial realms of the eight directions. It can thoroughly reveal everything within the square and the round, communicate with the true immortals, and distinguish ghosts, specters, and spirit-anomalies. Of itself it illuminates the dark depths, and it can also reveal the forms of the various heavens. By this means one subdues demonic obstacles, attains immortality, and transforms so as to enter the Purple Court (a palace court of the celestial realm).

Lower Section of the Chart of the Immortals’ Limitless Great One: the Eighth True Qi

The resplendent First Perfected bears dragon-and-phoenix ornament upon his body. His majestic light penetrates the Nine Heavens, and his radiance illuminates the vast, round heaven and earth. He can subdue hosts of demons and enable people to reach the realm of the immortals; he can also transform and enter the Purple Court (Ziting, the celestial palace spoken of in Daoism).

The Eighth True Qi of the Lower Section of the Diagram of the Limitless Taiyi of the Immortals

The resplendent First Perfected bears dragon-and-phoenix ornament upon his body. His majestic light penetrates the Nine Heavens, and his radiance illuminates the vast, round heaven and earth. He governs the Qi (vital energy) of all the heavens and becomes sovereign of the many immortals. He is the exalted patriarch of the supreme Dao (the Way), and also the vast, boundless gate of the Great Brahma.

The Diagram of the Lingbao Immortals says: the diagram of the eight perfected spirits of the lower section is generated by transformation from the Qi of the Primordial Lingbao Dongshen (Cavern of Spirit, one of the Three Caverns). They spontaneously take form as the lower perfected ones among the eight effulgences of the lower section, and stand guard in the Lower Prime Palace of the human body (in the Daoist conception of internal cultivation, the palace-residence of the lower body), causing the lower prime to bring forth true Qi. After eight years of careful visualization, the eight perfected ones of the lower prime command a thousand chariots and ten thousand riders to convey the person to the realm of the immortals, borne upon feathered canopies (carriage canopies adorned with bird feathers), and together they ascend into the Forest of the Seven Treasures.

The first effulgence of the lower perfected is the spirit of the stomach, named Tonglaiyu, styled Daozhan, yellow in color, and belonging to the first effulgence-spirit of the numinous-talisman division of the first effulgence of the Dongshen lower prime.

The second effulgence of the lower perfected is the spirit of the terminal intestine, named Zhaotengkang, styled Daohuan, yellow tinged with red, and belonging to the second effulgence-spirit of the numinous-talisman division of the second effulgence of the Dongshen lower prime.

The third effulgence of the lower perfected is the spirit of the large and small intestines, named Pengsongliu, styled Daochu, red-yellow in color, and belonging to the third effulgence-spirit of the numinous-talisman division of the third effulgence of the Dongshen lower prime.

The fourth effulgence of the lower perfected is the spirit within the torso (which presides over the interior of the trunk), named Shouhoubo, styled Daoxu, manifesting in nine colors, and belonging to the fourth effulgence-spirit of the numinous-talisman division of the fourth effulgence of the Dongshen lower prime.

The fifth effulgence of the lower perfected is the spirit of the chest and diaphragm, named Guangyingzhai, styled Daochong, white in color, and belonging to the fifth effulgence-spirit of the numinous-talisman division of the fifth effulgence of the Dongshen lower prime.

The sixth effulgence of the lower perfected is the spirit of the two flanks, named Bijiama, styled Daocheng, red and white in color, and belonging to the sixth effulgence-spirit of the numinous-talisman division of the sixth effulgence of the Dongshen lower prime.

The seventh effulgence of the lower perfected is the spirit of the left yang, named Fuliuqi, styled Daogui, colored in the three hues of azure, yellow, and white, and belonging to the seventh effulgence-spirit of the numinous-talisman division of the seventh effulgence of the Dongshen lower prime.

The Right Yin Spirit of the Lower Perfected Eight Effulgences (bajing), one of the spirits of the Lower Prime (xiayuan) Eight Effulgences, is named Bao Biaoming and styled Daosheng. Its body appears in the three colors blue-green, yellow, and white, and it belongs to the Numinous Talisman Division of the Lower Prime Eight Effulgences of the Dongshen (Cavern of Spirit).

The Lingbao Shenxian Tu (Chart of the Numinous Treasure Immortals and Gods) says that the Lower Prime Eight Numinous Talisman Division of the Lingbao Dongshen contains seven effulgence spirits.

The Right Yin Spirit of the Lower Perfected Eight Effulgences is named Bao Biaoming and styled Daosheng. Its body appears in the three colors blue-green, yellow, and white, and it belongs to the Numinous Talisman Division of the Lower Prime Eight Effulgences of the Dongshen.

The Lingbao Shenxian Tu says that the Numinous Talismans of the Lower Prime Eight Effulgences of the Lingbao Dongshen command the divine perfected of the Lower Prime Eight Effulgences and guard the Palace of the Lower Prime in the human body. After one has ingested this talisman for eight years, the spirits of the Lower Prime Eight Effulgences manifest their forms. It can nourish Jing (essence) and replenish Qi (vital energy), refine the marrow and congeal the True, and cause the body to shine with luster; the cloud carriages of the Eight Effulgences can then carry a person in flight.

The Yuqing (Jade Clarity) Chart of the Seven-Treasure Immortals and Gods: A General Account of the True Qi of the Three-Eight Divisions

Above the Three Pure Ones (Sanqing), the three supreme deities venerated in Daoism, immortal Qi drifts lightly, and true Qi condenses in the Daluo Heaven, the highest heaven spoken of in Daoism. Between the Jasper Grove and the Turquoise Mystery Terrace, the sun and moon illuminate the numinous carriages. Flying celestial spirits ride the purple mist and harness the light of the sun, moon, and stars. Amid dense clouds, Lingbao immortals appear one after another. They roam freely through the Grove of the Seven Treasures, where five-colored radiance shines upon gold and silver. The assembled perfected come together and sound immortal music; numinous songs arise to celebrate the myriad spirits. One who concentrates in visualization upon the Three-Eight Effulgences can stride beyond and ascend to the Treasure Gate.

In the first year of Chiming (Red Brilliance), at the wu hour on the first day of the upper yin of the first month, the sky was bright and clear in all four directions. Purple clouds encircled the heavens, auspicious clouds gathered on high, and a numinous wind swept away the dust. The sun and moon cast forth their brilliance, and the five stars sent down their vital fluids. Heaven and earth remained undivided in chaos, while fragrant Qi streamed and scattered, opening the way to the Treasure Gate.

On the upper yin day of the first month in the first year of Chiming, at the hour of wu, heavenly light shone bright on every side. Purple clouds circled the sky, auspicious clouds gathered from all eight directions, and a numinous wind swept the dust away. The sun and moon cast forth their radiance, and the five stars sent down their fluid essence. Between heaven and earth there appeared the scene of primordial chaos just beginning to open, as fragrant blossoms drifted and scattered; rivers and seas lay silent and still, and the mists among the mountains and peaks dispersed. Every kind of suffering was lifted at once. The souls of the dead in the three evil paths received pardon, and the Ninefold Darkness, the dim underworld, ceased its interrogations. Good affinities formed in former days were taken up anew. The deaf and the blind all regained clear perception, and every illness was healed together.

Treasures buried in the earth came to light, and gold and jade showed their forms. White bones put forth the Qi (vital energy) of life, and rotting corpses were restored to human shape. Dragons and qilin leaped for joy, and birds and beasts flew in delight. The Three Realms—the heavens, the human world, and the underworld—enjoyed lasting peace and happiness, and humans and spirits celebrated as one. This day was a grand festival, and the old order that had stood through myriad kalpas was renewed from this moment.

The Celestial Worthy of Primordial Beginning held a banquet to welcome guests in the Jasper Hall, at the Palace of the Cinnabar Numen Cavern on the Hill of Southern Huo in the Heaven of Chiming. There he spread furnishings of the five colors, raised an altar of yellow gold, and paved the ground with white jade. With the seven treasures he announced offerings to the spirits, and he transmitted the Lingbao scriptures (Jing), including the Dongxuan (Cavern Mystery) Golden Script, the Purple Characters, the Jade Text, the Cinnabar Chapters, and the Spontaneous Numinous Charts, together with the ritual charts and divine generals of the Twenty-Four Perfected, the gods of the Three Divisions and Eight Effulgences, the celestial immortals and flying immortals, the divine immortals and earthly immortals, and their troops, horses, and mounts. All these he conferred upon the Most High Lord of the Limitless Dao (the Way).

In accordance with the ritual procedures and the Liturgical Text of Illuminating the Perfected, they conferred ordination and deliverance upon ninety-nine thousand nine hundred and ninety-nine trillion people. These people already bore golden names from the past; their names stood in the registers of the various heavens, and they were persons who ought to become immortals. In the course of the great cycle, the documents of ordination were to be withdrawn and sent to the Purple Tenuity Palace of the Mysterious Terrace of the Seven Treasures in the Daluo Heaven. Now the Three Caverns (Dongzhen/Dongxuan/Dongshen), the three great classifications of the Daoist scriptures, have received the turn of the age, and the Lingbao teaching is transmitted below to convert and instruct. After those who had earlier received ordination ascended as immortals, vacancies remained among the immortal offices, and the worthy must be selected to fill the posts of the Thearch-Lords of the various heavens, the Perfected, and the masters of the famous mountains.

The document then sets out the origins of those who receive the method and the records of transmission, leaving blanks for name, year and month, and place. Some received the method from a certain master of the mountains; others, on the thirteenth day of the seventh month of a wuxu year, received it in the Southern Cavern of the Central Heaven from Lord Yang, Master of the Central Marchmount. According to the scripture, ordination ought still to be conferred upon further persons. Those who have long borne an immortal name in their destiny, who are entered in the golden grids and jade registers, and who accord with the true Dao, may be appointed to fill the celestial offices. They travel through the eight directions and come forth from the void.

The text again uses blanks to record the natal destiny of a certain imperial Perfected, the heaven to which he belongs, the celestial thearch who keeps the register of his name, and the month of his birth. It states that he has received the pure and unsullied celestial Qi, that his bone-destiny accords with the true Dao, and that he ought to be appointed to the immortal rank of the second grade of Dongxuan.

On a certain year, month, and day, the recipient of the method, following the former master’s established Great Method of Illuminating the Perfected, performs the rite. He ascends the yellow altar, secures and protects the spirits with the seven treasures, settles and clarifies the immortal Qi with the five colors, and receives the Dongxuan golden script, purple characters, jade text, and cinnabar chapters of the spontaneous Lingbao of the void, together with the related ritual charts and the mounts of the divine immortals. After being put forward by the Three Realms and attested by the Lingbao teaching, the recipient passes beyond the Five Paths, the five destinations of rebirth, and his name is entered in the golden slips and jade registers of the Purple Palace, so that he takes his place among the true immortals.

Once he has become an immortal, he comes and goes in free roaming, clad in the ceremonial dress and feathered robes of heaven, riding a cloud carriage drawn by dragons and bearing a ceremonial staff of thrice-seven colors. Phoenixes sing before him to lead the way; the music of Heaven follows behind; the Five Thearchs open the road for him; and the gods of Taiji (Supreme Ultimate) accompany him. Immortal lads and jade maidens scatter flowers and burn incense, precious canopies hang down to shade him, and the gods guard him as he comes and goes.

The recipient’s Qi accords with Dongxuan. After entering the immortal palaces in person, he should act according to ritual propriety, be careful in speech and conduct, abandon craving for sounds and sights, cut off outward distractions, quiet the mind in silence, and devote himself wholly to the methods of the Dao. He must not disturb purity and stillness, nor beckon and draw others in, lest he throw his own Qi into disorder. He should constantly practice compassion and broadly save living beings, so that the state is at peace, the people have abundance, and the four seas are tranquil, and so that ancestors and parents alike attain ascent and deliverance. He himself enters the realm of light and is before long reborn in the human world. When the cycle of the great kalpa comes to an end, they will ascend together in flight to Shangqing, roaming at ease in the Golden Portal and the Forest of the Seven Treasures.

Those who have not yet become immortals should cultivate according to the method for seven years. Only when celestial Qi is fully present and a response from Heaven has been obtained, and only if they are truly persons suited to become immortals, may the transmission be made according to the liturgical rules. If no numinous sign or response appears, these scriptures and arts must be sealed away for forty thousand kalpas and may not be expounded. Whoever breaks the covenant and divulges the numinous writs will cause both parents and self to remain long trapped in the dark underworld; after death they will fall into the Five Paths, suffer the torment of the wind-knives, and pass through myriad kalpas. These things must not be spoken of or leaked without warrant. If one practices with a sincere heart according to the liturgical rules, the living and the dead may alike return to the way of the immortals, and every form of cultivation should follow this text of Illuminating the Perfected.

In the Heaven of the Nine Qi (vital energy)—the celestial realm constituted of nine kinds of primordial Qi—the taboo name of the Empty Cavern Azure-Numen Demon King is “Baodu.” He is a master of a certain Marchmount and is ranked in the superior-immortal grade of the Three Realms.

In the Heaven of the Nine Qi, the taboo name of the Empty Cavern Red-Numen Demon King is likewise “Baodu.” He is a master of a certain Marchmount and is ranked in the superior-immortal grade of the Three Realms. He is fully endowed with sincerity and good faith; in life and in death he is the same as the immortals, and all that he practices returns to the One. These are words that elucidate the true Dao (the Way).

In the Heaven of the Nine Qi, the taboo name of the Empty Cavern Azure-Numen Demon King is “Baodu,” and he is ranked in the superior-immortal grade of the Three Realms.

In the Heaven of the Nine Qi, the taboo name of the Empty Cavern Red-Numen Demon King is “Baodu,” and he is ranked in the superior-immortal grade of the Three Realms.

In the Lofty Sovereign Heaven of the Central Marchmount, the taboo name of the Empty Cavern Yellow-Numen Demon King is “Baodu,” and he is ranked in the superior-immortal grade of the Three Realms.

In the Heaven of the Seven Qi, the taboo name of the Empty Cavern White-Numen Demon King is “Baodu,” and he is ranked in the superior-immortal grade of the Three Realms.

In the Heaven of the Five Qi, the taboo name of the Empty Cavern Black-Numen Demon King is “Baodu,” and he is ranked in the superior-immortal grade of the Three Realms.

In the brain palace of the first vista of the upper section of the Grotto-Heaven there is established the true spirit “Daodu,” who belongs among the Niwan Flying-Heaven superior immortal officials of the grotto-heavens of the divine immortals, twenty-four persons in each place. Here “vista” and “palace” are terms, in the Daoist system of the spirits of the body, for sites of the human body and the spirit palaces that belong to them; “Niwan” refers to the spirit palace within the head.

In the hair palace of the second vista of the upper section of the Grotto-Heaven there is established the true spirit “Daoheng,” who belongs among the Tongjing Flying-Heaven superior immortal officials of the grotto-heavens of the divine immortals, twenty-four persons in each place.

The Niwan Flying-Heaven superior immortal officials within the Grotto-Heaven number twenty-four persons in each place.

In the hair palace of the second vista of the upper section of the Grotto-Heaven there is established the true spirit “Daoheng,” who belongs among the Tongjing Flying-Heaven superior immortal officials of the grotto-heavens of the divine immortals, twenty-four persons in each place.

In the skin palace of the third vista of the upper section of the Grotto-Heaven there is established the true spirit “Daolian,” who belongs among the Yuyi Flying-Heaven superior immortal officials of the grotto-heavens of the divine immortals, twenty-four persons in each place.

In the eye palace of the fourth vista of the upper section of the Grotto-Heaven there is established the true spirit “Daotong,” who belongs among the Dongming Flying-Heaven superior immortal officials of the grotto-heavens of the divine immortals, twenty-four persons in each place.

In the crown-marrow palace of the fifth vista of the upper section of the Grotto-Heaven there is established the true spirit “Daozhou,” who belongs among the Ningzhen Flying-Heaven superior immortal officials of the grotto-heavens of the divine immortals, twenty-four persons in each place.

In the spinal-back palace of the sixth vista of the upper section of the Grotto-Heaven there is established the true spirit “Daozhu,” who belongs among the Tongjin Flying-Heaven superior immortal officials of the grotto-heavens of the divine immortals, twenty-four persons in each place.

In the nose palace of the seventh vista of the upper section of the Grotto-Heaven there is established the true spirit “Daowei,” who belongs among the Huiqi Flying-Heaven superior immortal officials of the grotto-heavens of the divine immortals, twenty-four persons in each place.

In the eighth vista of the upper section of the Grotto-Heavens (dongtian), there are the true spirits of the Tongue Palace (shefu), named the Daoqi Immortals (Daoqi shenxian). They belong among the superior immortal officials of Wisdom who fly through the heavens, twenty in all.

In the seventh vista of the upper section of the Grotto-Heavens, there are the true spirits of the Nose Palace (bifu), named the Daowei Immortals (Daowei shenxian). They belong among the superior immortal officials of Beneficent Qi (vital energy) who fly through the heavens, twenty-four in all.

In the eighth vista of the upper section of the Grotto-Heavens, there are the true spirits of the Tongue Palace, named the Daoqi Immortals. They belong among the superior immortal officials of Wisdom who fly through the heavens, twenty-four in all.

In the Grotto-Heaven of the eighth vista of the upper section, there are the Flying-Heaven Life-Delivering Merit Officers (feitian duming gongcao) of the Flying Three-and-Five Direct-Numen Immortals (feixing sanwu zhiling shenxian), eighty-one in all. Merit Officers (gongcao) are the divine clerks who handle affairs within the sacred offices of Daoism.

In the Grotto-Heaven of the eighth vista of the upper section, there are the Zhengyi (Orthodox Unity) Ascending-to-the-Mystery Merit Officers (shengxuan gongcao) of the Flying Three-and-Five Direct-Numen Immortals, eighty-one in all.

In the Grotto-Heaven of the eighth vista of the upper section, there are the Direct-Envoy Qi-Generating Merit Officers (zhishi shengqi gongcao) of the Flying Three-and-Five Direct-Numen Immortals, eighty-one in all.

In the Grotto-Heaven of the eighth vista of the upper section, there are the Lingbao (Numinous Treasure) Azure Emperor Merit Officers (qingdi gongcao) of the Flying Three-and-Five Direct-Numen Immortals, eighty-one in all.

In the Grotto-Heaven of the eighth vista of the upper section, there are the Lingbao Red Emperor Merit Officers (chidi gongcao) of the Flying Three-and-Five Direct-Numen Immortals, eighty-one in all.

In the Grotto-Heaven of the eighth vista of the upper section, there are the Lingbao Azure Emperor Merit Officers of the Flying Three-and-Five Direct-Numen Immortals, eighty-one in all. In the original text, this entry repeats the words “heaven-flying Three-and-Five Direct-Numen Immortals” before “Lingbao Azure Emperor Merit Officers.”

In the Grotto-Heaven of the eighth vista of the upper section, there are the Lingbao Red Emperor Merit Officers of the Flying Three-and-Five Direct-Numen Immortals, eighty-one in all.

In the Grotto-Heaven of the eighth vista of the upper section, there are the Lingbao Yellow Emperor Merit Officers (huangdi gongcao) of the Flying Three-and-Five Direct-Numen Immortals, eighty-one in all.

In the Grotto-Heaven of the eighth vista of the upper section, there are the Lingbao White Emperor Merit Officers (baidi gongcao) of the Flying Three-and-Five Direct-Numen Immortals, eighty-one in all.

In the Grotto-Heaven of the eighth vista of the upper section, there are the Lingbao Black Emperor Merit Officers (heidi gongcao) of the Flying Three-and-Five Direct-Numen Immortals, eighty-one in all. The Azure, Red, Yellow, White, and Black Emperors are divine titles corresponding respectively to the five directions.

In the Grotto-Heaven of the eighth vista of the upper section, there are the Envoys Who Communicate with the True and Deliver Life (tongzhen duming shizhe) of the Spontaneous Lingbao Immortals (ziran lingbao shenxian), eighty-one in all.

In the Grotto-Heaven of the eighth vista of the upper section, there are the Flying-Heaven Envoys Who Transmit Affairs (chuanshi feitian shizhe) of the Spontaneous Lingbao Immortals, eighty-one in all.

In the Grotto-Heaven of the eighth vista of the upper section, there are the Incense-Official Qi-Generating Envoys (xiangguan shengqi shizhe) of the Spontaneous Lingbao Immortals, eighty-one in all.

In the Upper Eight-Scene Grotto-Heavens—the immortal realms of the Eight Scenes on the upper level—there are immortals who fly about in perfect freedom and are endowed with the Qi (vital energy) of spontaneous Lingbao, the Numinous Treasure, as well as envoys of the Cavern-Bright Azure Emperor, eighty-one of each kind.

In the same immortal realm there are also envoys of the Cavern-Bright Red Emperor, together with envoys of the Azure Emperor, the Red Emperor, the Yellow Emperor, the White Emperor, and the Black Emperor, eighty-one of each.

There are, moreover, Supervisors of the Purification Rite on duty and Directors of the Purification Rite on duty, charged with the affairs of the purification liturgy; clerical assistants who transmit words; clerical assistants who offer incense; and ushers who inspect merit and verify affairs. Jade Lads who attend the incense and Jade Maidens who scatter flowers are among them as well. Each of these offices and attendants numbers thirty-two. In Daoist purification liturgies, offering incense, scattering flowers, transmitting documents, and the like are each assigned to specialized officiants.

There are also the Void Talisman Officers of spontaneous Lingbao who fly freely through the Eight Scenes of the grotto-heavens of the Upper Thirty-Two Heavens—divine offices that embody the numinous power of Lingbao and convey talismanic mandates—thirty-two in all.

In the upper thirty-two heavens there are Shangyuan Zhifu (Upper Prime direct officers) who administer the affairs of the Eight Effulgences of the grotto-heavens and of the spontaneously flying Numinous Treasure (Lingbao), thirty-two persons in each category.

There are also Zhifu who administer the affairs of the Void, thirty-two in each category. Zhifu charged with the sun and moon, the transmission of words, the submission of memorials, purificatory fasting, attendance upon incense and fire, and the affairs of the Five Emperors likewise number thirty-two in each category.

The first scene of the upper thirty-two heavens is called the Lingbao Yang Palace of Bingyin. The Zhifu there who administer the affairs of the Five Emperors number thirty-two each. Also listed are the Shangzhen (Superior Perfected, the perfected beings of the celestial realm) associated with refining the brain, generating the hun-soul, and ascending in flight to the heavens, three thousand two hundred in each category.

The second scene is called the Lingbao Yin Palace of Bingshen. It lists Shangzhen who refine the hair, generate the hun-soul, and ascend in flight to the heavens, three thousand two hundred each.

The third scene is called the Lingbao Yang Palace of Bingzi. It lists Shangzhen who refine the skin and ascend in flight to the heavens, three thousand two hundred each.

The fourth scene is called the Lingbao Yin Palace of Bingwu. It lists Shangzhen who refine the eyes and ascend in flight to the heavens, three thousand two hundred each.

The fifth scene is called the Lingbao Yang Palace of Dinghai. It lists Shangzhen who refine the marrow and ascend in flight to the heavens, three thousand two hundred each.

Here “Zhifu” refers to the divine functionaries of the celestial realm who divide and administer its affairs. “Refining the brain,” “refining the hair,” “refining the skin,” “refining the eyes,” and “refining the marrow” are terms in the Daoist system of cultivation, referring to practices of cultivation and transformation that correspond to different parts of the body.

Among the thirty-two heavens of the Upper Section, in the Lingbao (Numinous Treasure) Yin Palace—the yin palace-mansion of the celestial realm—of the sixth effulgence of the Grotto-Heavens (dongtian), there are Flying Celestial Perfected (feitian shangzhen), high-ranking perfected immortals who have ascended into the heavens, who on the ding-si day brought the strength of the spine to completion, three thousand two hundred in each category.

Among the thirty-two heavens of the Upper Section, in the Lingbao Yang Palace—the yang palace-mansion of the celestial realm—of the seventh effulgence of the Grotto-Heavens, there are Flying Celestial Perfected who on the ding-mao day brought the nasal orifice to completion, three thousand two hundred in each category.

Among the thirty-two heavens of the Upper Section, in the Lingbao Yin Division of the eighth effulgence of the Grotto-Heavens, there are further arrayed the Flying Celestial Perfected of the Lingbao Yang Palace of the seventh Grotto-Heaven effulgence who on the ding-mao day brought the nasal orifice to completion, three thousand two hundred in each category.

Among the thirty-two heavens of the Upper Section, in the Lingbao Yin Palace of the eighth effulgence of the Grotto-Heavens, there are Flying Celestial Perfected who on the ding-you day brought the tongue orifice to completion and thereby caused the living corpse to be transformed and reborn, three thousand two hundred in each category.

The celestial-immortal troops and mounts commanded by the life-delivering spontaneous Lingbao divine immortals of the Eight Effulgences (bajing) of the Grotto-Heavens in the Upper Section of the Taixuan (Great Mystery) each number nine hundred million riders; the earth-immortal troops and mounts, the flying-immortal troops and mounts, the perfected-person troops and mounts, and the divine-person troops and mounts likewise each number nine hundred million riders. Here “deliverance of life” (duming) means salvation and the deliverance of life; “troops and mounts” (bingma) are the guardians and attendants within the hierarchy of spirits, not armies of the ordinary world.

The troops and mounts of the sun and moon and those of the stars and constellations each number nine hundred million riders; the sun-and-moon troops and mounts of the Upper Section of the Taixuan also number nine hundred million riders.

The stellar troops and mounts, the troops and mounts of the Nine Palaces (jiugong), the troops and mounts of the Five Thearchs (wudi), and the troops and mounts of the Five Marchmounts (wuyue) commanded by the life-delivering spontaneous Lingbao divine immortals of the Eight Effulgences of the Grotto-Heavens in the Upper Section of the Taixuan likewise each number nine hundred million riders.

The divine immortals of the Ziran Lingbao (Natural Numinous Treasure) of the Bajing (Eight Effulgences) of the Dongtian (Cavern-Heavens), in the Upper Section of Taixuan (Great Mystery), command the life-delivering armies of the Three Rivers and Four Seas, each contingent numbering nine hundred million myriads of cavalry; they command the armies of the overseeing immortals of the various heavens, each likewise numbering nine hundred million myriads of cavalry; they command the armies for the final deliverance of those who have become corpses, each numbering nine hundred million myriads of cavalry; and they command the armies that open the way to deliverance and renewed life, each numbering nine hundred million myriads of cavalry.

In addition, the Golden Dragon Cavalry, the Flying Dragon Cavalry, the Roaming Dragon Cavalry, the Divine Dragon Cavalry, the Relay Dragon Cavalry, the Cloud Dragon Cavalry, the Dragon-Tiger Cavalry, and the Soaring Dragon Cavalry each number nine hundred million myriads of troops. Here “cavalry” means mounted riders, and “troops” means the number of persons in the ranks; both refer to the divine armies described in the scripture.

These divine immortals also command the life-delivering Celestial Officials of the Nine Qi (vital energy) and the Azure-Sprout Jade Maidens, nine thousand in each class. “Nine Qi” is a specialized Daoist term for Qi; “Celestial Officials” and “Jade Maidens” are offices and attendants within the pantheon of immortals.

In the Upper Section of Taixuan (Great Mystery)—the upper level within the Daoist system of celestial realms—of the Eight Scenes of the Cavern-Heavens (Dongtian), that is, the eight kinds of scenes within the Cavern-Heavens, the Natural Lingbao (Numinous Treasure) divine immortals, the life-delivering Celestial Officials of the Three Qi (vital energy), the Vermilion-Cinnabar Jade Maidens, number three thousand in all.

In the Upper Section of Taixuan, the Eight Scenes of the Cavern-Heavens, the Natural Lingbao divine immortals, the life-delivering Celestial Officials of the Seven Qi, the Bright-Stone Jade Maidens, number seven thousand in all.

In the Upper Section of Taixuan, the Eight Scenes of the Cavern-Heavens, the Natural Lingbao divine immortals, the life-delivering Celestial Officials of the Five Qi, the Mysterious-Nourishing Jade Maidens, number fifty in all.

In the Upper Section of Taixuan, the Eight Scenes of the Cavern-Heavens, the Natural Lingbao divine immortals, the life-delivering Celestial Officials of the Central Yellow Above, the Numinous-Knot Jade Maidens, number twelve thousand in all.

In the Upper Section of Taixuan, the Eight Scenes of the Cavern-Heavens, the Natural Lingbao divine immortals, the flying celestial clerks who preside over the charts for the Green Emperor of the Eastern Marchmount (Dongyue), number twenty-four in all.

In the Upper Section of Taixuan, the Eight Scenes of the Cavern-Heavens, the Natural Lingbao divine immortals, the flying celestial clerks who preside over the charts for the Red Emperor of the Southern Marchmount, number twenty-four in all.

In the Upper Section of Taixuan, the Eight Scenes of the Cavern-Heavens, the Natural Lingbao divine immortals, the flying celestial clerks who preside over the charts for the Green Emperor of the Eastern Marchmount, number twenty-four in all.

In the Upper Section of Taixuan, the Eight Scenes of the Cavern-Heavens, the Natural Lingbao divine immortals, the flying celestial clerks who preside over the charts for the Red Emperor of the Southern Marchmount, number twenty-four in all.

In the Upper Section of Taixuan, the Eight Scenes of the Cavern-Heavens, the Natural Lingbao divine immortals, the flying celestial clerks who preside over the charts for the Yellow Emperor of the Central Marchmount, number twenty-four in all.

In the Upper Section of Taixuan, the Eight Scenes of the Cavern-Heavens, the Natural Lingbao divine immortals, the flying celestial clerks who preside over the charts for the White Emperor of the Western Marchmount, number twenty-four in all.

In the Upper Section of Taixuan, the Eight Scenes of the Cavern-Heavens, the Natural Lingbao divine immortals, the flying celestial clerks who preside over the charts for the Black Emperor of the Northern Marchmount, number twenty-four in all.

The above is set out four characters to a line, eight lines in all; each line bears a wenjiao mark and is written in black.

In the Middle Section of Dongxuan (one of the Three Caverns: Dongzhen, Dongxuan, and Dongshen), the First Scene, the true spirit of the Throat Palace, the divine immortal Daotong, the upper immortal officials of Dongxuan who refine the hun and fly to heaven, number twenty-four in all.

In the Middle Section of Dongxuan, the Second Scene, the true spirit of the Lung Palace, the divine immortal Daoping, the upper immortal officials of Dongxuan who refine the po and fly to heaven, number twenty-four in all.

In the Middle Section of Dongxuan, the Third Scene, the true spirit of the Heart Palace, the divine immortal Daoming, the upper immortal officials of Dongxuan who refine immortality and fly to heaven, number twenty-four in all.

In the Middle Section of Dongxuan, the Fourth Scene, the true spirit of the Liver Palace, the divine immortal Daoqing, the upper immortal officials of Dongxuan of wisdom and sageliness who fly to heaven, number twenty-four in all.

What is set out here lists the divine immortals and officials corresponding to different celestial realms and to the viscera of the human body, together with their numbers. Terms such as “refining the hun” and “refining the po” refer, in Daoist ideas of cultivation, to the tempering, refinement, and upward transformation of the hun and po souls. The “flying celestial clerks who preside over the charts” are flying divine clerks responsible for matters concerning charts and registers. The wenjiao is a kind of mark used in the writing or layout of the Jing (scripture/classic).

In the gallbladder mansion of the fifth luminosity of the middle section of Dongxuan (Mysterious Cavern, one of the Three Caverns)—the inner divine mansion corresponding to the gallbladder—there is a perfected spirit named Daofang, titled a divine immortal, belonging to the Dongxuan order of Settling the Will and to the flying-celestial superior immortal officials, twenty-four in all.

In the left-kidney mansion of the sixth luminosity of the middle section of Dongxuan, there is a perfected spirit named Daoqing, titled a divine immortal, belonging to the Dongxuan order of Generating Shen (spirit) and to the flying-celestial superior immortal officials, twenty-four in all.

In the gallbladder mansion of the fifth luminosity of the middle section of Dongxuan, there is a perfected spirit named Daofang, titled a divine immortal, belonging to the Dongxuan order of Settling the Will and to the flying-celestial superior immortal officials, twenty-four in all.

In the left-kidney mansion of the sixth luminosity of the middle section of Dongxuan, there is a perfected spirit named Daoqing, titled a divine immortal, belonging to the Dongxuan order of Generating Shen and to the flying-celestial superior immortal officials, twenty-four in all.

In the right-kidney mansion of the seventh luminosity of the middle section of Dongxuan, there is a perfected spirit named Daowang, titled a divine immortal, belonging to the Dongxuan order of Generating Immortals and to the flying-celestial superior immortal officials, twenty-four in all.

In the spleen mansion of the eighth luminosity of the middle section of Dongxuan, there is a perfected spirit named Daoqian, titled a divine immortal, belonging to the Dongxuan order of Guarding Emptiness and to the flying-celestial superior immortal officials, twenty-four in all.

Within the eight luminosities of the middle section there are, furthermore, the Flying-Celestial Life-Deliverance Gongcao commanded by the divine immortals of the Dongxuan Flying Three-and-Five Direct Numina, eighty-one in all. Gongcao are divine clerks in the Daoist pantheon of immortals, charged with transmitting commands and handling affairs.

There are also the Zhengyi (Orthodox Unity) Ascending-the-Mystery Gongcao, eighty-one in all; the Direct-Envoy Generating-Qi (vital energy) Gongcao, eighty-one in all; the Zhengyi Ascending-the-Mystery Gongcao, eighty-one in all; and the Direct-Envoy Generating-Qi Gongcao, eighty-one in all.

In addition, the Lingbao (Numinous Treasure) Azure Emperor Gongcao, the Lingbao Red Emperor Gongcao, the Lingbao Yellow Emperor Gongcao, the Lingbao White Emperor Gongcao, and the Lingbao Black Emperor Gongcao each number eighty-one. In the original text the White Emperor Gongcao are recorded as eighty-one persons.

In the Middle Eight Scenes of Dongxuan—what Daoism calls the eight kinds of scenes of the middle section and the Dongxuan realm—there are flying natural Lingbao (Numinous Treasure) divine immortals, envoys who communicate with the True and deliver life, eighty-one of each kind.

There are flying natural Lingbao divine immortals, flying-heaven envoys who transmit affairs, eighty-one of each kind.

There are envoys who fly to the True and deliver life, eighty-one of each kind.

There are flying natural Lingbao divine immortals, flying-heaven envoys who transmit affairs, eighty-one of each kind.

There are flying natural Lingbao divine immortals, incense officials and envoys of generating Qi (vital energy), eighty-one of each kind. “Shengqi” refers to Qi that is generated or in circulation.

There are envoys of the Cavern-Bright Green Emperor, envoys of the Cavern-Bright Red Emperor, envoys of the Cavern-Bright Yellow Emperor, envoys of the Cavern-Bright White Emperor, and envoys of the Cavern-Bright Black Emperor, eighty-one of each kind. The green, red, yellow, white, and black emperors are the imperial lords of the five directions in the Daoist system.

There are also divine immortal duty officers who supervise the retreat, thirty-two of each kind, and divine immortal duty officers who direct the retreat, thirty-two of each kind. Supervising the retreat and directing the retreat are both offices in the Zhaijiao (purification ritual) responsible for overseeing and presiding over affairs.

There are further divine immortal clerks who transmit messages, clerks who present incense, heralds who supervise merit, and heralds who verify affairs, thirty-two of each kind. Clerks are responsible for transmitting or recording documents, and the clerks who present incense handle documents concerning incense; heralds undertake such tasks as conveying and announcing, while the supervision of merit and the verification of affairs are respectively responsible for inspecting achievements and checking over matters.

In the Eight Scenes Dongxuan (Cavern Mystery) of the middle section—the Dongxuan method of the eight kinds of phenomena of the middle section—the Jade Lads Who Attend Incense of the spontaneously flying Lingbao (Numinous Treasure) deities and immortals number thirty-two in each category, and the Jade Maidens Who Scatter Flowers likewise number thirty-two in each category.

Among the host of Dongxuan deities of the thirty-two heavens of the middle section, each category numbers thirty-two. The Jade Maidens Who Scatter Flowers also number thirty-two in each category.

In the spontaneously flying Lingbao of the Eight Scenes of Dongxuan of the thirty-two heavens of the middle section, the zhifu of the Void, the zhifu of the Upper Prime, the zhifu of the sun and moon, the zhifu who transmit words, the zhifu who present affairs, the zhifu on duty for the purification retreat, the zhifu who attend incense, and the zhifu of the Five Emperors number thirty-two in each category. A zhifu is a divine functionary responsible for conveying commands, delivering documents, or assisting in the affairs of the purification ritual.

In the Lingbao of the First Scene of Dongxuan of the thirty-two heavens of the middle section, the Supreme Perfected Flying Immortals of the Yang Palace of bingchen who refine the throat number three thousand two hundred in each category; in the Lingbao of the Second Scene, the Supreme Perfected Flying Immortals of the Yin Palace of bingxu who refine the lungs likewise number three thousand two hundred in each category; in the Lingbao of the Third Scene, the Supreme Perfected Flying Immortals of the Yang Palace of dingchou who refine the heart number three thousand two hundred in each category; and in the Lingbao of the Fourth Scene, the Supreme Perfected Flying Immortals of the Yin Palace of dingwei who refine the liver number three thousand two hundred in each category. “Refining the throat, refining the lungs, refining the heart, and refining the liver” are Daoist terms related to the cultivation of the viscera and the body; “Supreme Perfected Flying Immortals” are perfected beings of high rank.

In the thirty-two heavens of the middle section (a celestial domain within the Daoist system of the heavens), the Dongxuan (Mysterious Cavern) Five-Effulgence Lingbao (Numinous Treasure) Yang Palace (a sacred palace of yang polarity), on the wuyin day (a day of the sexagenary cycle), refines and transforms the gallbladder and brings to completion Flying Immortals (feixian) and Supreme Perfected (shangzhen, ranks of Daoist immortals and perfected beings), three thousand two hundred of each.

In the thirty-two heavens of the middle section, the Dongxuan Six-Effulgence Lingbao Yin Palace (a sacred palace of yin polarity), on the wushen day, refines and transforms the left kidney and brings to completion Flying Immortals and Supreme Perfected, three thousand two hundred of each.

In the thirty-two heavens of the middle section, the Dongxuan Seven-Effulgence Lingbao Yang Palace, on the wuzi day, refines and transforms the right kidney and brings to completion Flying Immortals and Supreme Perfected, three thousand two hundred of each.

The divine hosts listed in the middle section who refine and transform the left kidney and thereby attain the status of Flying Immortals and Supreme Perfected number three thousand two hundred of each.

In the thirty-two heavens of the middle section, the Dongxuan Seven-Effulgence Lingbao Yang Palace, on the wuzi day, refines and transforms the right kidney and brings to completion Flying Immortals and Supreme Perfected, three thousand two hundred of each.

In the thirty-two heavens of the middle section, the Dongxuan Eight-Effulgence Lingbao Yin Palace, on the wuwu day, refines and transforms the spleen and brings to completion Flying Immortals and Supreme Perfected, three thousand two hundred of each.

The troops and mounts commanded by the spontaneous Lingbao divine immortals of deliverance and protection of life of the Dongxuan Eight Effulgences in the middle section of the Great Mystery (Taixuan)—deities who preside over salvation and the safeguarding of life—include Celestial Immortals, Earthly Immortals, Flying Immortals, Perfected Persons (zhenren), Divine Persons (shenren), and other such kinds, each kind numbering nine hundred million myriads of riders; in addition, the various hosts of Perfected Persons, Divine Persons, the sun and moon, the stars and constellations, the Nine Palaces (Jiugong), and the Five Emperors (Wudi) likewise each number nine hundred million myriads of riders.

In the Central Region of Grand Mystery (the wondrous celestial realm spoken of in Daoism), the divine immortals of Dongxuan, the Eight Effulgences, and the Spontaneous Numinous Treasure command the mounted hosts of the Five Marchmounts employed for the deliverance of life, each contingent numbering nine hundred million myriads of riders.

These same divine immortals likewise command, for the deliverance of life, the mounted hosts of the Three Rivers and Four Seas, each contingent numbering nine hundred million myriads of riders; the mounted hosts of the immortal overseers of the various heavens also number nine hundred million myriads of riders in each contingent.

They further command the hosts that extinguish death and the living corpse, and the hosts that open salvation and bring rebirth, each contingent numbering nine hundred million myriads of riders. “Extinguishing death and the living corpse” means helping a person transcend the burden of death and the physical body; “opening salvation and bringing rebirth” means initiating deliverance so that the person may obtain new life.

In addition, there are the Golden Dragon Cavalry, the Flying Dragon Cavalry, the Roaming Dragon Cavalry, the Divine Dragon Cavalry, the Relay Dragon Cavalry, the Cloud Dragon Cavalry, the Dragon-and-Tiger Cavalry, and the Soaring Dragon Cavalry, each numbering nine hundred million myriads of beings. The life-delivering Celestial Officials of the Nine Qi (vital energy) and the Azure-Sprout Jade Maidens named in the final line are celestial officials and female immortals associated with the deliverance of life, nine thousand of each.

The original text repeatedly lists hosts and dragon cavalry of the same kind and uses “each has” to state their numbers; “nine hundred million myriads” is an immense figure in the scripture, used to convey vast scale.

In the Middle Division of Taixuan, one stratum of the Daoist cosmological system, the celestial officials of the Three Qi (vital energy) belonging to the Dongxuan (Cavern of Mystery) Eight Effulgences, the spontaneous Lingbao (Numinous Treasure), and the divine immortals’ deliverance of life are named the Vermilion Cinnabar Jade Maidens, three thousand in all.

The celestial officials of the Seven Qi are named the Bright Stone Jade Maidens, seven thousand in all; those of the Five Qi are named the Mysterious Nourishment Jade Maidens, five thousand in all; and the celestial officials of the Central Yellow Upper realm are named the Numinous Knob Jade Maidens, twelve thousand in all.

The Middle Division of Taixuan also lists flying-heaven functionaries in charge of charts and registers: the Azure Emperor of the Eastern Peak, the Red Emperor of the Southern Peak, the Yellow Emperor of the Central Peak, the White Emperor of the Western Peak, and the Black Emperor of the Northern Peak, twenty-four of each. The original text lists the Red Emperor of the Southern Peak and the Yellow Emperor of the Central Peak a second time, again twenty-four of each.

The foregoing text is arranged in lines of four characters, eight lines in all. Each line bears a wenjiao mark and is written in cinnabar. “Wenjiao” refers to the written markers spoken of here.

In the first effulgence of the Lower Division of Dongxuan, the true spirits (Shen) of the stomach viscera—the divine immortals who unfold the Dao (the Way), the Cavern-Numinous, Primordially Penetrating flying-heaven upper immortal officials—number twenty-four in all.

In the second effulgence of the Lower Division of Dongxuan, the true spirits of the terminal-intestine viscera—the divine immortals who return to the Dao, the Cavern-Numinous and Cavern-Subtle flying-heaven upper immortal officials—together with the Primordially Penetrating flying-heaven upper immortal officials, number twenty-four each. The original text then lists these two classes of upper immortal officials once more, twenty-four of each.

The third effulgence (jing) of the lower section of Dongxuan (Cavern of Mystery) corresponds to the fu (organ storehouse) of the large and small intestines. Within this storehouse are true deities, the “Divine Immortals of the Dao Kitchen,” titled the “Upper Immortal Officials of the Dongling (Cavernous Numina) Who Conceal the Void and Fly to Heaven,” twenty-four in all.

The fourth effulgence of the lower section of Dongxuan corresponds to the mid-torso storehouse, that is, the visceral region at the center of the trunk. Within this storehouse are true deities, the “Divine Immortals of the Dao Void,” titled the “Upper Immortal Officials of the Dongling Who Open the Light and Fly to Heaven,” twenty-four in all.

The fifth effulgence of the lower section of Dongxuan corresponds to the storehouse of the chest and diaphragm, that is, the place where the chest and the diaphragm lie. Within this storehouse are true deities, the “Divine Immortals of the Dao’s Harmonious Void,” titled the “Upper Immortal Officials of the Dongling Who Veil the Sun and Fly to Heaven,” twenty-four in all.

The sixth effulgence of the lower section of Dongxuan corresponds to the storehouse of the two flanks, that is, the flank regions on either side of the body. Within this storehouse are true deities, the “Divine Immortals of Dao Completion,” titled the “Upper Immortal Officials of the Dongling Who Release the Form and Fly to Heaven,” twenty-four in all.

The seventh effulgence of the lower section of Dongxuan corresponds to the Left Yang storehouse. Within this storehouse are true deities, the “Divine Immortals of the Dao Tablet,” titled the “Upper Immortal Officials of the Dongling Who Erase All Traces and Fly to Heaven,” twenty-four in all.

The eighth effulgence of the lower section of Dongxuan corresponds to the Right Yin storehouse. Within this storehouse are true deities, the “Divine Immortals of Dao Generation,” titled the “Upper Immortal Officials of the Dongling Who Soar into the Void and Fly to Heaven,” twenty-four in all.

Among the flying Three-Five attendant divine immortals of the Dongling in the eight effulgences of the lower section, eighty-one serve as “Merit Officials Who Fly to Heaven and Deliver Destiny.” Gongcao (merit officials) are divine clerks in the Daoist pantheon, charged with transmitting commands and handling affairs.

Eighty-one serve as “Zhengyi (Orthodox Unity) Merit Officials Who Ascend into the Mystery,” and eighty-one likewise serve as “Direct-Envoy Merit Officials of Generating Qi (vital energy).”

Eighty-one serve as “Lingbao (Numinous Treasure) Azure Emperor Merit Officials.” The Azure Emperor is one of the Imperial Lords of the Five Directions and presides over the East.

Eighty-one serve as “Lingbao Red Emperor Merit Officials.” The Red Emperor is one of the Imperial Lords of the Five Directions and presides over the South.

Eighty-one serve as “Lingbao Yellow Emperor Merit Officials.” The Yellow Emperor is one of the Imperial Lords of the Five Directions and presides over the Center.

Eighty-one serve as “Lingbao White Emperor Merit Officials.” The White Emperor is one of the Imperial Lords of the Five Directions and presides over the West.

Eighty-one serve as “Lingbao Black Emperor Merit Officials.” The Black Emperor is one of the Imperial Lords of the Five Directions and presides over the North.

In the Eight Scenes of the lower section (the eight numinous and wondrous realms of the lower part), there are established envoys of Cavern-Spirit Flight, envoys of Spontaneous Numinous Treasure, and immortal envoys who commune with the Perfected and deliver life, eighty-one persons in each category.

There are also Flying Heaven envoys who transmit affairs, together with Imperial Merit Officers numbering eighty-one each; the Imperial Merit Officers are divine clerks who handle affairs at the command of the Celestial Emperor.

There are, in addition, Flying Heaven envoys who transmit affairs; envoys of the Incense Officials who generate Qi (vital energy), divine messengers in charge of incense and the generation of Qi; envoys of the Cavern-Bright Green Emperor; envoys of the Cavern-Bright Red Emperor; envoys of the Cavern-Bright Yellow Emperor; envoys of the Cavern-Bright White Emperor; and envoys of the Cavern-Bright Black Emperor, eighty-one of each.

Furthermore, the on-duty supervisors of the purification rites (divine clerks responsible for overseeing the affairs of the purification ritual) number thirty-two in each category; the envoys of the Black Emperor number eighty-one; the on-duty directors of the purification rites (who take charge of the affairs of the purification ritual), the assistant clerks who transmit documents (subordinate clerks who convey writings), the assistant clerks who present incense (subordinate clerks responsible for incense service), and the heralds who inspect merit (divine functionaries who examine achievements) number thirty-two each; and the heralds who verify affairs (divine functionaries responsible for checking matters) number thirty-two.

Among the Eight-Effulgence Cavern-Spirit, Flying and Spontaneous Lingbao (Numinous Treasure) immortals of the Lower Division (one of the hierarchical levels of the celestial realm), there are thirty-two Jade Lads who attend the incense offerings.

Among the Eight-Effulgence Cavern-Spirit, Flying and Spontaneous Lingbao immortals of the Lower Division, there are thirty-two Jade Lads charged with scattering flowers.

Among the Eight-Effulgence Cavern-Spirit, Flying and Spontaneous Lingbao immortals of the Lower Division, there are thirty-two Jade Maidens charged with scattering flowers.

In the Cavern-Spirit Eight-Effulgence, Flying and Spontaneous Lingbao of the thirty-two heavens of the Lower Division, there are thirty-two Void Direct Talisman Officers (Zhifu; talisman clerks who convey the commands of the realm of emptiness).

In the Cavern-Spirit Eight-Effulgence, Flying and Spontaneous Lingbao of the thirty-two heavens of the Lower Division, there are thirty-two Upper Prime Direct Talisman Officers (talisman clerks responsible for the affairs of the Upper Prime).

In the Cavern-Spirit Eight-Effulgence, Flying and Spontaneous Lingbao of the thirty-two heavens of the Lower Division, there are thirty-two Sun-and-Moon Direct Talisman Officers (talisman clerks who govern the affairs of the sun and moon).

In the Cavern-Spirit Eight-Effulgence, Flying and Spontaneous Lingbao of the thirty-two heavens of the Lower Division, there are thirty-two Message-Bearing Direct Talisman Officers (talisman clerks who transmit words and tidings).

In the Cavern-Spirit Eight-Effulgence, Flying and Spontaneous Lingbao of the thirty-two heavens of the Lower Division, there are thirty-two Memorial Direct Talisman Officers (talisman clerks responsible for submitting memorials).

In the Cavern-Spirit Eight-Effulgence, Flying and Spontaneous Lingbao of the thirty-two heavens of the Lower Division, there are thirty-two Purification Direct Talisman Officers (talisman clerks responsible for the affairs of zhai, ritual fasting and purification).

In the Cavern-Spirit Eight-Effulgence, Flying and Spontaneous Lingbao of the thirty-two heavens of the Lower Division, there are thirty-two Incense-Attending Direct Talisman Officers (talisman clerks responsible for attending the incense offerings).

In the Cavern-Spirit Eight-Effulgence, Flying and Spontaneous Lingbao of the thirty-two heavens of the Lower Division, there are thirty-two Five Emperors Direct Talisman Officers (talisman clerks who serve the Celestial Emperors of the Five Directions).

In the Lingbao Yang Palace of the First Effulgence of the Cavern Spirits of the thirty-two heavens of the Lower Division, there are three thousand two hundred Flying Celestial Perfected (high-ranking perfected immortals who have ascended to the celestial realm) of the jihai cycle (one of the stem-and-branch pairs) who refine the stomach and generate florid Qi (vital energy).

In the Lingbao Yin Palace of the Second Effulgence of the Cavern Spirits of the thirty-two heavens of the Lower Division, there are three thousand two hundred Flying Celestial Perfected of the jisi cycle (one of the stem-and-branch pairs) who refine and transform the terminal intestine and generate bodily fluids.

In the Lingbao Yang Palace of the Third Effulgence of the Cavern Spirits of the thirty-two heavens of the Lower Division, there are three thousand two hundred Flying Celestial Perfected of the jiyou cycle (one of the stem-and-branch pairs) who refine and transform the large intestine and the small intestine and generate bodily fluids.

Within the thirty-two heavens of the lower section, the Lingbao (Numinous Treasure) Yin Palace of the fourth scene of Dongling (Cavern Numina) takes “ji-mao” as its mark of refinement and transformation, corresponding to the torso (the trunk of the body). After refinement and transformation, it gives rise to radiant flying celestial perfected ones (high-ranking perfected persons who ascend to the celestial realms), three thousand two hundred in all.

Within the thirty-two heavens of the lower section, the Lingbao Yang Palace of the fifth scene of Dongling takes “wu-chen” as its mark of refinement and transformation, corresponding to the chest and diaphragm. After refinement and transformation, it gives rise to immortal perfected ones, three thousand two hundred in all.

Within the thirty-two heavens of the lower section, Dongling has six hundred persons.

Within the thirty-two heavens of the lower section, the Lingbao Yang Palace of the fifth scene of Dongling takes “wu-chen” as its mark of refinement and transformation, corresponding to the chest and diaphragm. After refinement and transformation, it gives rise to immortal perfected ones, three thousand two hundred in all.

Within the thirty-two heavens of the lower section, the Lingbao Yin Palace of the sixth scene of Dongling takes “wu-xu” as its mark of refinement and transformation, corresponding to the two flanks. After refinement and transformation, it gives rise to divine perfected ones, three thousand two hundred in all.

Within the thirty-two heavens of the lower section, the Lingbao Yang Palace of the seventh scene of Dongling takes “ji-chou” as its mark of refinement and transformation, corresponding to the Yang position on the left side. After refinement and transformation, life is thereby brought into being, with three thousand two hundred flying celestial perfected ones in all.

Within the thirty-two heavens of the lower section, the Lingbao Yin Palace of the eighth scene of Dongling takes “ji-wei” as its mark of refinement and transformation, corresponding to the Yin position on the right side. After refinement and transformation, life is thereby brought into being, with three thousand two hundred flying celestial perfected ones in all.

Within the eighth scene of Dongling in the lower section of Taixuan (Great Mystery), the celestial immortal troops and horses commanded by the spontaneous Lingbao divine immortals of life-deliverance number nine hundred million myriads of riders in each category.

Within the eighth scene of Dongling in the lower section of Taixuan, the terrestrial immortal troops and horses commanded by the spontaneous Lingbao divine immortals of life-deliverance number nine hundred million myriads of riders in each category.

Within the eighth scene of Dongling in the lower section of Taixuan, the flying immortal troops and horses commanded by the spontaneous Lingbao divine immortals of life-deliverance number nine hundred million myriads of riders in each category.

Within the eighth scene of Dongling in the lower section of Taixuan, the perfected-person troops and horses commanded by the spontaneous Lingbao divine immortals of life-deliverance number nine hundred million myriads of riders in each category.

Within the eighth scene of Dongling in the lower section of Taixuan, the divine-person troops and horses commanded by the spontaneous Lingbao divine immortals of life-deliverance number nine hundred million myriads of riders in each category.

Within the eighth scene of Dongling in the lower section of Taixuan, the sun-and-moon troops and horses commanded by the spontaneous Lingbao divine immortals of life-deliverance number nine hundred million myriads of riders in each category.

Within the eighth scene of Dongling in the lower section of Taixuan, the stellar troops and horses commanded by the spontaneous Lingbao divine immortals of life-deliverance number nine hundred million myriads of riders in all.

Within the eighth scene of Dongling in the lower section of Taixuan, the sun-and-moon troops and horses commanded by the spontaneous Lingbao divine immortals of life-deliverance number nine hundred million myriads of riders in each category.

Within the eighth scene of Dongling in the lower section of Taixuan, the stellar troops and horses commanded by the spontaneous Lingbao divine immortals of life-deliverance number nine hundred million myriads of riders in each category.

The cavalry hosts of the Nine Palaces that belong to Deliverance of Life—the divine immortal of the Numinous Treasure (Lingbao), of spontaneous nature, the Eight Effulgences, and the Cavernous Numen in the Lower Section of Taixuan (the Great Mystery), that is, the deity in the Lingbao pantheon who presides over salvation and the deliverance of life—each number nine hundred million riders. The cavalry hosts of the Five Emperors that belong to Deliverance of Life, the Lingbao immortal of spontaneous nature, the Eight Effulgences, and the Cavernous Numen in the Lower Section of Taixuan, each number nine hundred million riders. The cavalry hosts of the Five Marchmounts that belong to Deliverance of Life, the Lingbao immortal of spontaneous nature, the Eight Effulgences, and the Cavernous Numen in the Lower Section of Taixuan, each number nine hundred million riders. The cavalry hosts of the Three Rivers and the Four Seas that belong to Deliverance of Life, the Lingbao immortal of spontaneous nature, the Eight Effulgences, and the Cavernous Numen in the Lower Section of Taixuan, each number nine hundred million riders.

The cavalry hosts of the immortal overseers of the various heavens that belong to Deliverance of Life, the Lingbao immortal of spontaneous nature, the Eight Effulgences, and the Cavernous Numen in the Lower Section of Taixuan, each number nine hundred million riders. The cavalry hosts of deliverance of the dead and revivification of the corpse that belong to Deliverance of Life, the Lingbao immortal of spontaneous nature, the Eight Effulgences, and the Cavernous Numen in the Lower Section of Taixuan, each number nine hundred million riders. The cavalry hosts that open the way of salvation and renew life, belonging to Deliverance of Life, the Lingbao immortal of spontaneous nature, the Eight Effulgences, and the Cavernous Numen in the Lower Section of Taixuan, each number nine hundred million riders. The cavalry hosts of the Golden Dragon Division—the hosts of the Cavernous Numen, the Eight Effulgences, and the spontaneous Lingbao immortals who open the way of salvation and renew life—that belong to Deliverance of Life, the Lingbao immortal of spontaneous nature, the Eight Effulgences, and the Cavernous Numen in the Lower Section of Taixuan, each number nine hundred million riders.

The Golden Dragon riders that belong to Deliverance of Life, the Lingbao immortal of spontaneous nature, the Eight Effulgences, and the Cavernous Numen in the Lower Section of Taixuan, each number nine hundred million. The Flying Dragon riders that belong to Deliverance of Life, the Lingbao immortal of spontaneous nature, the Eight Effulgences, and the Cavernous Numen in the Lower Section of Taixuan, each number nine hundred million. The Roaming Dragon riders that belong to Deliverance of Life, the Lingbao immortal of spontaneous nature, the Eight Effulgences, and the Cavernous Numen in the Lower Section of Taixuan, each number nine hundred million. The Divine Dragon riders that belong to Deliverance of Life, the Lingbao immortal of spontaneous nature, the Eight Effulgences, and the Cavernous Numen in the Lower Section of Taixuan, each number nine hundred million. The Relay Dragon riders that belong to Deliverance of Life, the Lingbao immortal of spontaneous nature, the Eight Effulgences, and the Cavernous Numen in the Lower Section of Taixuan, each number nine hundred million. The Cloud Dragon riders that belong to Deliverance of Life, the Lingbao immortal of spontaneous nature, the Eight Effulgences, and the Cavernous Numen in the Lower Section of Taixuan, each number nine hundred million. The Dragon and Tiger riders that belong to Deliverance of Life, the Lingbao immortal of spontaneous nature, the Eight Effulgences, and the Cavernous Numen in the Lower Section of Taixuan, each number nine hundred million. The Soaring Dragon riders that belong to Deliverance of Life, the Lingbao immortal of spontaneous nature, the Eight Effulgences, and the Cavernous Numen in the Lower Section of Taixuan, each number nine hundred million.

The Heavenly Officials of the Nine Qi (vital energy)—the celestial officials who preside over the nine kinds of primordial vital energy—and the Jade Maidens of the Green Sprout that belong to Deliverance of Life, the Lingbao immortal of spontaneous nature, the Eight Effulgences, and the Cavernous Numen in the Lower Section of Taixuan, each number nine thousand persons.

In the Lower Section of the Taixuan (Great Mystery), among the life-delivering immortals of the spontaneous Lingbao (Numinous Treasure) of the Dongling Eight Effulgences, are the Heavenly Officials of the Three Qi (vital energy), the Vermilion Cinnabar Jade Maidens, three thousand persons in all.

In the Lower Section of the Taixuan, among the life-delivering immortals of the spontaneous Lingbao of the Dongling Eight Effulgences, are the Heavenly Officials of the Seven Qi, the Bright Stone Jade Maidens, seven thousand persons in all. In the Lower Section of the Taixuan, among the life-delivering immortals of the spontaneous Lingbao of the Dongling Eight Effulgences, are the Heavenly Officials of the Three Qi, the Vermilion Cinnabar Jade Maidens, three thousand persons in all.

In the Lower Section of the Taixuan, among the life-delivering immortals of the spontaneous Lingbao of the Dongling Eight Effulgences, are the Heavenly Officials of the Seven Qi, the Bright Stone Jade Maidens, seven thousand persons in all.

In the Lower Section of the Taixuan, among the life-delivering immortals of the spontaneous Lingbao of the Dongling Eight Effulgences, are the Heavenly Officials of the Five Qi, the Mysterious Nourishment Jade Maidens, five thousand persons in all.

In the Lower Section of the Taixuan, among the life-delivering immortals of the spontaneous Lingbao of the Dongling Eight Effulgences, are the Heavenly Officials of the Central Yellow Upper Region, the Numinous Knob Jade Maidens, twelve thousand persons in all.

In the Lower Section of the Taixuan, among the life-delivering immortals of the spontaneous Lingbao of the Dongling Eight Effulgences, are the chart-presiding Flying-Heaven Officers of the Azure Emperor of the Eastern Marchmount (the Azure Emperor who governs the East), twenty-four persons in all.

In the Lower Section of the Taixuan, among the life-delivering immortals of the spontaneous Lingbao of the Dongling Eight Effulgences, are the chart-presiding Flying-Heaven Officers of the Red Emperor of the Southern Marchmount (the Red Emperor who governs the South), twenty-four persons in all.

In the Lower Section of the Taixuan, among the life-delivering immortals of the spontaneous Lingbao of the Dongling Eight Effulgences, are the chart-presiding Flying-Heaven Officers of the Yellow Emperor of the Central Marchmount (the Yellow Emperor who governs the Center), twenty-four persons in all.

In the Lower Section of the Taixuan, among the life-delivering immortals of the spontaneous Lingbao of the Dongling Eight Effulgences, are the chart-presiding Flying-Heaven Officers of the White Emperor of the Western Marchmount (the White Emperor who governs the West), twenty-four persons in all.

In the Lower Section of the Taixuan, among the life-delivering immortals of the spontaneous Lingbao of the Dongling Eight Effulgences, are the chart-presiding Flying-Heaven Officers of the Black Emperor of the Northern Marchmount (the Black Emperor who governs the North), twenty-four persons in all.

The text above is written four characters to a line, in eight lines altogether. Each line bears a wenjiao (an angular marker in the layout of the scripture) and is written in black.

Here ends the Dongxuan (Cavern Mystery) Lingbao Scripture of the Charts of the Twenty-Four Lives.

The received edition reads “heavenly officers,” with twenty-four persons in each category.

The text above is written four characters to a line, in eight lines altogether. Each line bears a wenjiao and is written in black.

Here ends the Dongxuan Lingbao Scripture of the Charts of the Twenty-Four Lives.