《洞玄灵宝度人经大梵隐语疏义》

In the Thirty-Two Heavens, each heaven has eight characters, set respectively in the eight directions of the celestial realm. “Dafan” refers to the Qi (vital energy) of the Primordial Great Brahma—the source-qi of the Origin—which divides, combines, and transforms to produce sound. In former times the Celestial Perfected Sovereign (Tianzhen Huangren) wrote these characters down, set forth a translation of the Cavern Stanzas (Dongzhang), and supplied explanations. Broadly, four ways of handling them may be distinguished. One uses Brahma-sounds (fanyin) to name the things indicated. The sound “tianlou,” for example, is not the original pronunciation of the character lou for earthly towers and abbeys; it borrows the reading of those earthly structures to name the towers and abbeys of the Mysterious Capital (Xuandu). Another uses Brahma-sounds to mark names in the Brahma language. The Brahma-sound calls the “King in the Center of Heaven” “Yimiao,” and here too “Yimiao” is used to designate the king. A third explains one divine name as two. “Xuyuan” was originally a single deity, yet in the explanation it is divided into the two titles “Xuyuan” and “Yuanyin.” A fourth speaks of two matters as one. “Fanxing” and “Dafan” were originally two distinct things, yet in the explanation they are combined and called “Dafan.” The remaining cases may be understood in the same way.

Someone asked, “The languages of the Western Regions and of India (Tianzhu) agree with the Brahma-sounds in many places. Why, then, are the pronunciations in China different?” The reply was, “Brahma-sounds are originally the sounds of the True Writ (Zhenwen). The Dao (the Way) teaches the Western Regions by means of sound and teaches China by means of writing.”

Someone asked further, “Sound is language, and characters are writing. If writing cannot fully express language, is writing not inferior to language?” The reply was, “It is not so. That writing cannot fully express language refers to the writing of the ordinary world. The True Writ is the root of the Three Powers—Heaven, Earth, and humanity—while teaching through speech is only a secondary means used when instruction is carried out. The root surpasses what is secondary.”

The second explanation concerns “yinyu” (concealed words).

The second section explains the two characters “hidden speech” (yinyu). The “sound of Great Brahma” (the sacred voice employed by Brahma Heaven) differs from the sounds of the world. Some of these sounds are put to use and some are not, and so there is a distinction between the hidden and the manifest. “Hidden” means secret, not displayed on the outside. The hidden speech discussed in this passage likewise contains both the hidden and the manifest. It is called simply “hidden speech” here because it occurs in two situations.

In the first, the written characters are Brahma script and the pronunciation is Brahma sound, yet they are fitted to worldly usage. The worldly pronunciation appears on the outside, while the sound of Great Brahma is concealed within it. The worldly pronunciation is like a covering, and the Brahma sound lies stored inside and is not used directly; it is therefore called “hidden speech.” This shows that it can change according to different circumstances.

In the second, a single character contains many matters and principles. If one looks only at the character itself, the meaning within cannot be seen. One must know the oral formulas and methods for interpreting it before the deeper sense appears. It is therefore also called “hidden speech,” and is used to set forth mysterious and profound principles.

Hidden speech has four kinds: hidden names, hidden taboos, hidden matters, and hidden meanings. Why does the text not speak directly of “names, taboos, matters, and meanings,” but instead of “hidden speech”? “Speech” carries the sense of “awakening.” The character for “speech” may be analyzed as “my words”: through my words one expresses and discloses, so that the mind attains some realization; it is therefore called “speech.”

Third comes an explanation of “the hidden speech of immeasurable sounds.” Why is it so named? “Speech” carries the sense of “awakening,” and the character for “speech” may be analyzed as “my words”: through my words one discloses, causing people to realize; it is therefore called “speech.”

The original text breaks off at “the third explanation of immeasurable sounds,” and the sense of the sentence is not yet complete.

The “Immeasurable Sound” spoken of in the third section has two levels of meaning.

The first is transformation that reaches without measure. The Inner Sounds (Neiyin)—the sacred tones used in the scriptures of the celestial realms—say that, although the Celestial Perfected Sovereign (Tianzhen Huangren), an immortal perfected being of Daoist legend, speaks in the orthodox pronunciation of China, the effect of this sound can extend to immeasurable lands. Living beings of different regions and different kinds can all recognize the names of things and can all understand their meaning. Because the sound can thus reach immeasurable worlds, it is called the “Immeasurable Sound.”

The second is teaching without measure. Living beings of different regions and different kinds each call things by different names, and all these names can become wholesome speech; beings can also all grasp the wondrous meaning within them. This teaching is inexhaustible, gives rise to no evil speech, and can universally instruct immeasurable beings. The sound is moreover endowed with the Five Scripts—the five forms of writing, or of vocal pattern, of which the scripture speaks—and so it is called the “Immeasurable Sound.”

Explanation of the Middle Chapter of the Numinous Writ of the Primordial Beginning, Composed by the Dao Lord

This explains the title above and makes clear that what is discussed is the middle chapter of the Numinous Writ of the Primordial Beginning (Yuanshi Lingshu). This numinous writ consists of two hundred and fifty-six characters in all. Each character is one zhang square, octagonal in form, and bright with radiance.

The middle chapter has three functions. First, the characters of the scripture are distributed among the Thirty-two Heavens, with eight characters placed in each heaven, so as to dispel what is inauspicious and bring relief to living beings. Second, the characters of the scripture are inscribed upon the Mysterious Capital (Xuandu)—the celestial capital spoken of in Daoism—and upon the palaces, gates, and towered terraces of the various heavens. Those who cultivate and recite these luminous characters may, according to the method they practice, ride Qi (vital energy), the primordial energy of which Daoism speaks, and ascend to the place that corresponds to their practice. Third, it is used to summon, restrain, and govern the worlds of the ten directions.

Explanation of the Meaning of “Danlou Ahui Wuhe Guanyin”

This is the celestial hidden language of Huangzeng Heaven, the first heaven of the East.

“Dan” describes the guiding order of the celestial realm as vast and far-reaching, binding the eight directions together like a net. “Lou” refers to “Loudu,” the name of the high tower at the center of the Xuandu Heaven. After the Six Brahma Qi (vital energy) of the Jade Capital—the six kinds of Brahma Qi of the Jade Capital Heaven—complete one circuit, the drum of Loudu sounds, and the spirits of the heavens of the ten directions come to court. “A” refers to the Ana spirit of Xuandu, who governs the Six Brahma Qi; whenever the Qi completes one circuit, this spirit sounds the drum. The three characters “Dan,” “Lou,” and “A” are written upon the long tower of Xuandu.

“Cang” refers to Cangxiu, the roaming terrace of the Thearch Lord (the high terrace where the Thearch Lord tours and resides). “Huiwei huaxiu” describes that place as lush and graceful, and so it is called “Huixiu.” “Wu” means immeasurable, referring to the immeasurable sounds that arise upon the roaming terrace. The two characters “Cang” and “Wu” are written upon the Thearch Lord’s roaming terrace.

“He” is “Heda,” the name of the gateway of the sun and moon. “Guan” means to contemplate and discern; what presides over the recording of sounds through the long night is also the sound of the immeasurable Cavern Chapters (profound celestial chapter-texts) within the sun and moon. The three characters “He,” “Guan,” and “Shou” are written on the gateway of the sun and moon.

“Xuyan mingshou falan putan” is a subsequent hidden phrase; the original passage does not explain its meaning any further.

This is the heavenly sound of the second heaven, “Yuwan Heaven.” “Xuyan” is the name of the northwest celestial gate-tower of Yuwan Heaven, and these two characters are written upon that gate-tower. “Mingshou” is the attendant—the one who keeps watch and presides over affairs—of the capital of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun). When the cycle of the kalpas begins, Mingshou opens a way and sets the Brahma-Qi (Fanqi, vital energy) in motion, so that radiance appears in an instant. These two characters are written on the jade doors of the gate of the Three Realms (Sanjie).

“Fa” refers to the Dharma Wheel (Falun); “lan” refers to Lanjue. The Dharma Wheel is the place where sin and blessing arise, while Lanjue is the beginning of life and death. These two characters are written in the Upper Lodge of Purple Tenuity (Ziwei). “Pu” refers to Puti (Bodhi); “tan” refers to Tanyi. The Puti are three Superior Perfected, who preside over cyclic turning and movement; Tanyi is charged with bringing the cycle of the kalpas to a halt. These two characters are written within the Mysterious Dipper of the Northern Primordial (Beiyuan Xuandou).

Explanation of the Meaning of Jiana Ayi Huhe Liuyin

This is the heavenly sound of the third heaven, “Hetong Heaven.” “Jiana” is the title of Master Zhutu, the Master Who Presides over the Charts, within heaven; he dwells and governs in the Palace of Golden Florescence (Jinhua Gong), and these two characters are written upon his palace. “Ayi” is the name of a tree in the Forest of the Seven Jewels; its crown is vast and covers the four directions. These two characters are written on the Mysterious Terrace of the Seven Jewels in the Jade Capital (Yujing).

“Hu” refers to Hujue, a title of the flying celestial divine persons of the Primordial Beginning, who oversee the meeting of the great kalpas and the lesser kalpas. “He” refers to Hemo, the title of the Nameless Lord (Wuming Jun), who oversees the opening of the cycle of the kalpas, the teaching and transformation of living beings, and the salvation of the people of the world; it is also an alternate name of the Celestial Worthy of Primordial Beginning. These two characters are written at the binding-office of the Nine Numina (Jiuling).

“Liuyin” refers to the chant composed by this flying celestial divine person for the present heavenly sound. On hearing this heavenly sound, Master Zhutu strikes the hearer’s name from the register of sins and enters that name in the Southern Palace (Nangong). These two characters are inscribed upon the Mysterious Gate-towers of the Northern Primordial.

Explanation of the Meaning of Huadu Quli Xianpu Yuzhen

This is the fourth kind: the heavenly tones of Pingyu Heaven. “Huadu” is another name for the Qinghua Gate in the Taiji (Supreme Ultimate) Palace of the celestial realm. “Qu” refers to the Qi (vital energy) of the clear, brisk numinous wind, and also to the melodies of the Cavern Chapters. “Li” means beautiful and softly graceful. The Jade Maidens of Great Harmony sing this melody together before the Huadu Gate. The four characters “Huadu,” “Qu,” “Li,” and “Yu” are inscribed on the Qinghua Gate of the Upper Palace of Taiji.

“Xian” refers to xian-clouds, that is, qingyun (auspicious clouds of good omen), which drift and scatter above the eight musical tones. “Pu” refers to the Pu Tower. These two characters are inscribed on the Dongyuan Terrace.

“Yu” is the hidden name of the Celestial Emperor, King Yu. Riding the chariot of the Eight Effulgences, King Yu tours the farthest places of the eight directions; when he arrives at the abodes of ghosts and spirits, he immediately sends envoys to bring about their ascent and deliverance. These two characters are inscribed on the Upper Lodge of Dongling.

Explanation of the Meaning of “Daluo Dafan Sanyan Qingyun”

This is the fifth kind: the heavenly tones of Yuanming Wenju Heaven. “Da” refers to the Dahe gate-towers, by which the Three Side Gates are marked off. “Luo” refers to palaces and gate-towers standing in ranked array. “Dafan” refers to the Qi of the Great Brahma, which opens the era of Longhan (the remote ancient kalpic cycle spoken of in Daoism). These four characters are inscribed on the Three Side Gates.

“Sanyan” means that the Perfected scatter incense smoke in the Jade Court. These two characters are inscribed on the Rongsheng Terrace. The Rongsheng Terrace is the excursion terrace of the Upper Prime of the Southern Pole; it oversees the Five-Harmony incense used by the many Perfected and Jade Maidens, and spreads that fragrance among the ornamental patterns of the celestial realm.

“Qingyun” means auspicious clouds. When the Great Cycle first opens, the auspicious clouds wheel and dance with the wind. These two characters are inscribed on the Ziyang Lodge.

Explanation of the Meaning of “Feisa Yudu Mingmo Shangmen”

This passage explains the meanings of the celestial sounds represented by the six characters “fei,” “sa,” “ming,” “mo,” “shang,” and “men.”

“Fei” is the title of the flying celestial divine beings. When the Primordial Heavenly Worthy (Yuanshi Tianzun), a revered deity of Daoism, first opened heaven and earth, the flying celestial divine beings brought forth the light. “Sa” means that, at the first opening of the Primordial Beginning, sweet dew descended of itself, and the True Writs thereupon appeared. These two characters are written above the Jade Palace Gates of the Mysterious Capital (Xuandu Yuque), the palaces of the celestial realm.

“Yu” refers to the Jade Perfected (Yuzhen), who presides over the opening of the long night; “du” refers to Fengdu, the underworld of Daoist belief. At that time, the divinities associated with the Jade Perfected and with Fengdu brought deliverance from the Eight Difficulties (banan), eight kinds of calamity. All of this took place in the Longhan age, a remote kalpic era spoken of in Daoism. These two characters are inscribed on the Terrace of Purple Tenuity (Ziwei Tai).

“Ming” refers to the luminous Dao, that is, the title of the eight characters; “mo” refers to the Demon King, who was subdued at that time. These two characters are written at the Binding of the Northern Numina.

“Shang” refers to the Supreme Thearch; “men” refers to those who serve beneath the gate. The Supreme Thearch nurtures spirits at their first birth, while Lord Han (Han Jun), serving beneath the gate, holds the office of Controller of Destiny (Siming), verifies allotted lifespans, and transfers people to the Southern Palace. These two characters are written at the Gate of Loving Life at the Southern Extremity.

Explanation of “Wu xing shang shou, hui zhi liu xuan”

This passage explains the celestial sounds of Vacuous Non-Being Transcending the Balance (Xuwu Yueheng) represented by the eight characters “wu,” “xing,” “shang,” “shou,” “hui,” “zhi,” “liu,” and “xuan.”

“Wu” refers to the Qi (vital energy) of the Primordial Beginning, the primal breath at the first arising of heaven and earth; it opens and makes manifest the unsurpassed great Dao. “Xing” refers to the guiding principles of the Celestial Origin, which hold together and govern the eight directions. These two characters are written above the Mysterious Terrace of the Primordial Beginning.

“Shangshou” refers to the Luo Palace of the Northern Dipper (Beidou). The Northern Dipper turns the Celestial Pass and embodies the law by which the numbers of heaven proceed; when those numbers reach their limit, the great kalpas succeed one another. These two characters are written at the gate of the Mysterious Palace Gates of the Northern Heights.

“Huizhi” means treading the void and turning, revolving the great cycles of heaven and earth so that the Five Chapters of True Writs become manifest. These two characters are written at the northwestern gate of heaven.

“Liu” refers to the light of the Flowing Dawn, which can restrain the long night; “xuan” refers to the capital city of the Mysterious Capital. There stands the Mountain of the Empty Peak, where the host of sages wander and dwell, and where the dead return after death. Those who succeed in studying the Dao may ascend the Empty Peak and, after receiving their titles, soar away into the void. These two characters are inscribed on the Terrace of the Nine Nights.

This is the celestial sound of the eighth heaven, Taiji (Supreme Ultimate) Mengyi Heaven. “A” refers to the Nine-Bend Mountain in the heavens, whose peaks are joined together; “Tuo” refers to the towers and pavilions upon the mountain, which communicate upward with the Qi (vital energy) of Jade Clarity and from which one may look down upon the Three Realms. The Imperial Lord often ascends here to inspect the sins and blessings of all living beings.

“Long” refers to Dragon Mountain. Dragon Mountain lies nine hundred million myriads of li from Atuo Mountain, yet the contours of the two mountains join one another. The Guishan Yuanlu (Primordial Register of Turtle Mountain) says that Western Turtle Mountain, also known as Dragon Mountain, is the fundamental link of the Nine Heavens and a cavern-abode where the myriad kinds of primordial Qi gather. “Luo” refers to “Luoying,” that is, the radiance of the sun and moon shining among the clouds. The four characters “A,” “Tuo,” “Long,” and “Luo” are inscribed upon the long tower of Dragon Mountain.

“Si” refers to the Palace of the Four Extremes, within which are the Perfected of the Four Extremes, who have charge of the name-registers of human life spans. “Xiang” refers to the elephant carriage. The Perfected often ride these elephant-wheeled carriages as they travel through the Three Realms, checking the records of people’s births, deaths, and offenses, and also opening for those who cultivate the Dao (the Way) a path of salvation and deliverance. The two characters “Si” and “Xiang” are inscribed on the Mysterious Terrace of the Northern Dipper.

“Xu” refers to Xuyuan, a divine lord in the Palace of Longevity who presides over the deliverance of life-destiny. “Yuan” refers to the Yuan youths, the life-generating youths within the sun, who are charged with infusing celestial beings with vital fluids and with establishing the covenant of life-deliverance in the Palace of the Four Extremes. The two characters “Xu” and “Yuan” are inscribed in the Palace of Longevity of the Southern Dipper.

Exegesis of “Nanyan Dongfu Yumou Shenshen”

This is the celestial sound of the first heaven of the South, Chiming Heyang Heaven. “Nanyan Dongfu Yumou Shenshen” is the name of the celestial sound explained in this section; the scripture then mentions the Yuan youths, stating that they are charged with infusing celestial beings with vital fluids and with establishing the covenant of life-deliverance in the Palace of the Four Extremes.

This is the celestial sound of the first heaven of the south, the Chiming Heyang Heaven.

“Nanyan” refers to the Court of Flowing Fire within the Heyang Heaven, where the fiery light shines brightly and illuminates every direction. “Dongfu” refers to the Office of Dongyang, the place governed by the Perfected of the Southern Pole and also the place where cultivators of the Dao (the Way) undergo refinement and transformation. These four characters are written in the Lodge of Dongyang. “Yumou” refers to the salve condensed from flowing fire. It refines and transforms the human body so that the body gives forth a luster like jade; once dust and defilement have been washed away, one may turn through transformation and be born anew. “Shen” means “in great numbers.” The sense is that one who obtains the salve of Yumou and, through refinement, becomes a Perfected Person can then keep company with the host of immortals and Perfected, walking in throngs among the Three Numina. These four characters are written in the Upper Palace of the Southern Pole.

The interpretation of “Fanxing luokong, jiuling tuiqian”

This is the celestial sound of the second heaven, the Yuanming Gonghua Heaven.

“Fanxing” is the title borne by the Celestial Worthy of Primordial Beginning in the Longhan era. “Luokong” means that the Celestial Worthy of Primordial Beginning manifests out of the void; after heaven and earth, the sun and moon, and the other Three Luminaries have taken form, the True Qi (Qi, vital energy) in the void—the primordial energy between heaven and earth—spreads throughout emptiness. These four characters are written upon the Mysterious Terrace of the Jade Capital.

“Jiuling” refers to the Perfected of Ninefold Radiance. He governs the Southern Upper Palace, has charge of the souls of the Ninefold Darkness (the nether regions), and distinguishes merit from fault. “Tui” means to calculate and examine the celestial cycles; “qian” refers to souls that have already died. In the heavens there is a Terrace of Scattered Blossoms, governed by the Perfected of the Four Dippers. The Nine Spirits calculate the celestial cycles and verify the merits and faults of the dead during their lifetimes; the Perfected of the Four Dippers then write the talismans of welcome and prolongation, bestow them on the departed souls, and help them to be delivered and to ascend. These four characters are written in the Upper Primordial Palace of the Southern Pole.

The interpretation of “Zeluo putai, lüluo daqian”

This is the third part, which sets forth the Piaotian phonetic and semantic glosses (yinyi) of “Yaoming Zong.”

“凙” refers to the midst of the celestial realm. Tradition holds that this mountain was excavated by a host of dragons, and that upon it stands a “Chamber of the Yellow House,” also called the “Hall of the Jade Guest.”

“洛” refers to “Luojue,” the inner name of the Dao Lord of True Dawn (Zhenchen Daojun), who dwells in the Chamber of the Yellow House. The Record of the Nine Heavens (Jiutian lu) calls that place the “Yellow House of the Jade Void and Primordial Numen.”

“菩” refers to “Puti” (bodhi), a title of the Perfected Who Fly through the Heavens (Feitian zhenren), who preside over countless living beings.

“台” refers to the Jade Terrace, located on the southern side of Jade Mountain, with thirty thousand suns and moons shining along its two flanks. When the great kalpas succeed one another, the suns and moons of all the heavens gather at the Jade Terrace. These four characters are written in the Chamber of the Yellow House in the southwest of the celestial realm.

“绿” refers to those who wear green capes and blue-green robes, the garments of the many Celestial Perfected (Tianzhen) in the celestial realm. “台” again refers to the Jade Terrace on the southern side of Jade Mountain, with thirty thousand suns and moons shining along its two flanks; when the great kalpas succeed one another, the suns and moons of all the heavens gather there. These four characters are written in the Chamber of the Yellow House in the southwest of the celestial realm. “Green cape and blue-green robe” is the clothing worn by the Celestial Perfected.

“罗” refers to “Luoying,” the inner name of the Lady in the Moon. These two characters are written in the Upper Lodge of the Sun and Moon.

“大千” refers to the hierarchical division of worlds. The Youxuan jing (Scripture of the Right Mystery) says that three thousand lands make a great thousand, two thousand lands a middle thousand, and one thousand lands a small thousand. When heaven and earth undergo transformation, the great-thousand world still unites as one and continues to endure. These two characters are written above the Mysterious Gate-tower at the center of the celestial realm. Master Lu, however, explains that one thousand, ten thousand, and one hundred thousand lands make up the small thousand; one million, ten million, one hundred million, and one billion lands make up the middle thousand; and one billion, ten billion, and one hundred billion lands make up the great thousand. The three levels—small thousand, middle thousand, and great thousand—are together called the “three-thousand great-thousand.”

“渺莽九丑韶谣缘遭” (Miaomang jiuchou shaoyao yuanzao) is a line of scripture to be explained in what follows.

This is the celestial sound of the fourth-level heaven, “Zhuluo Huangjia Heaven.”

“Miao” refers to the age of Primordial Beginning, when heaven and earth sank into the Yankang era: the jade characters on the celestial scripture were obscured and could not appear, and all was a vast haze. “Mang” refers to the Longhan era opening once more, when the characters of the celestial scripture flourished in great abundance; at that time the way of the world transcended the ordinary Dao (the Way), and everyone could live for thirty-six thousand years. The two characters “miao” and “mang” are written in the Upper Palace of Ziwei.

“Jiuchou” refers to how, after the Longhan era had passed through a minor kalpa, each of nine kinds of primordial Qi (vital energy) generated a beast, used to harm the wicked. Once the kalpa began, these nine beasts were called the “ghosts of the Nine Uglies.” The Upper Perfected of the Northern Emperor presides over the registers of life and death, and therefore established the Nine Uglies to assist the Three Officials. After eight hundred ten thousand kalpa-crossings—nine times nine myriads—and the conjunction of celestial Qi, the Nine Uglies should be transferred to serve as Envoys of the Nine Capitals. The two characters “jiuchou” are written on the Cold Numen Window of the Northern Emperor.

“Shao” is the inner name of the King of the Divine Empyrean, who is also the lord of the demon kings. “Yao” means ballads. The demon kings sing ballads back and forth to one another, disturbing the minds of those who cultivate the Dao; if a cultivator’s resolve is steadfast, that person can receive a recommendation and rise beyond the Three Realms. The two characters “shao” and “yao” are written at the Gate of Sanbian.

“Yuanzao” is the inner taboo-name of the Lord of the Southern Dipper and the Lord of the Northern Dipper. If a person has accumulated meritorious deeds, the Southern Dipper records them and reports them upward, so that the person may ascend to a higher birth; if the person has committed offenses, the Northern Dipper records them and reports them upward, then informs the demon kings to annihilate that person, causing the hun and po souls to return beneath the Ninefold Darkness. The two characters “yuanzao” are written at the Gate of the Southern and Northern Dippers.

The interpretation of “Yunshang jiudu feisheng ziqian”

This is the celestial sound of the fifth-level heaven, “Xuming Tangyao Heaven.” “Yunshang” is the inner taboo-name of the Flying Heaven divine persons, who preside over the celestial scriptures and also over the Gate of the Two Northern Dippers.

The interpretation of “Yunshang jiudu feisheng ziqian.”

This is the fifth celestial tone, named “Xuming Tangyao” (Radiance of the Hall of Empty Brightness). “Yunshang” is the inner taboo-name—a divine title not made public—of the flying celestial deity, who has charge of the celestial scriptures and establishes the root of Heaven. “Jiu” refers to the nine-tiered terrace, and “du” refers to the Mystic Capital (Xuandu). The flying celestial deity established the nine-tiered terrace and the Mystic Capital as the foundation of Heaven and Earth. These four characters are written on the nine-tiered terrace of the Jade Capital (Yujing).

“Feisheng” is the deity of renewed life in the Upper South, who governs the opening of the path of deathlessness and the diffusion of the Qi (vital energy) of longevity. “Zi” means “from,” and “qian” refers to the Qian Grove (Qianlin). The Qi of longevity descends to refine and transform the hun-souls and the Shen (spirit), so that the practitioner obtains the Eight Effulgences (bajing)—the deities and luminous phenomena within the body, as spoken of in Daoism—and brings them to completion. Thereafter, the person’s body rises together with them, ascends the nine-tiered terrace, and roams within the Qian Grove. These four characters are written in the Upper Lodge of Fudongshang.

Explanation of the Meaning of “Nayu Yufu Moluo Falun”

This is the sixth celestial tone, named “Guanming Duanjing” (Contemplative Brightness, Upright and Still). “Na” is the inner name of the attendant-gentleman of the Celestial King, who governs the Qi of the four seasons and regulates the divisions of celestial time. This character is written above the Celestial Gate-towers (Tianque—the palace gates of the heavenly realm).

“Yu” refers to the empty wheel of the Celestial Pass (Tianguan). “Yufu” is the name of the Numinous Lad of the Central Dipper. The Numinous Lad of the Central Dipper constantly revolves the Yu wheel within the Great Prime (Taiyuan), turning it ten times in order to summon the immortals and the Perfected. When the Celestial Pass has completed ten revolutions, the great sages of the ten directions ascend in audience at the Jade Palace, and the host of deities gathers together as well. Yufu is charged with intoning the ritual salutations. The three characters “yu,” “yu,” and “fu” are written on the Mysterious Pass of the Northern Dipper.

“Moluo” is the inner taboo-name of the Great Demon within Heaven. After the numinous writs open their teaching, the Demon King restrains himself. These two characters are written on the northern wall of the Golden Portal (Jinque), at the gate of the Dharma Wheel (Falun), and serve to deliver and transform practitioners of later ages. A practitioner who understands the Qi of the four seasons and the ten revolutions of the Celestial Pass can enter the gate of the Dharma Wheel. These two characters are written at the Sanbian Gate.

Explanation of the Meaning of “Wuchi Wujing Lanzi Yunrong”

“Hong chi hua wujing lanzi yunrong” is the celestial sound of the seventh heaven, Xuanming Gongqing Heaven (the Heaven of Mysterious Brightness and Reverent Celebration).

“Hong” is the esoteric inner name of the Superintendent Deity of Heaven, who commands and leads the host of gods. This character is written on the northern wall of the Purple Tenuity Palace (Ziwei Gong), the residence of the Celestial Emperor. “Chi” is the name of the dragon stables, where the dragons dwell together. The deity constantly harnesses the dragons to transport the floral Jing (essence) of the Eastern Well and pour it into the Perfected of the various heavens. Here “hua” refers to the essential Qi (vital energy) of the yellow blossoms within the moon, used to nourish the gods. This character is written on the northern wall of the Purple Tenuity Palace.

“Hua” also denotes the essence of the yellow blossoms within the moon. Poured into the Eastern Well, it is an ever-flowing, inexhaustible source of vital fluids. This character is written upon the Palace of Eastern Florescence. “Wujing” refers to the Divine King Who Flies through Heaven. He roams the Daluo Heaven—the highest celestial realm in Daoism—presides over the registers of the names of the living and the dead, and delivers those who cultivate the Dao (the Way). “Lanzi” is the gate of the Three Realms; if a person knows of it, the Divine King will receive, guide, and deliver that person at the gate of the Three Realms. These four characters are written on the Gate of Sanbian.

“Yunrong” refers to the Jade Maidens of Mysterious Harmony. When cultivators pass through the Three Realms, the jade maidens guide them with the Qi of Vermilion Numinosity and moisten them with the fluids of Great Harmony. These two characters are written in the Palace of the Southern Pole.

“Fulang kuoyi shenying zigong” is the celestial sound of the eighth heaven, Taihuan Jiyao Heaven (the Heaven of Great Radiance and Ultimate Jasper).

“Fulang” is another name for the Jade Capital (Yujing) within the heavens, the palace-city of the celestial realm; “Kuoyi” is the esoteric inner name of the Divine Duke of the heavens. Born at the same time as the Celestial Worthy of Primordial Beginning, he is a model of the mysterious and wondrous Great Dao and delivers those who cultivate the Dao. These four characters are written on the Seven-Jewel Terrace of the Jade Capital.

“Shenying” is the numinous youth of the Purple Tenuity Palace. He sings the verses of the Immeasurable in order to deliver those who cultivate the Dao. “Zi” means spontaneity, what is so of itself; “Gong” refers to the Purple Tenuity Palace. The meaning is that, after Shenying has delivered the people of the world, they enjoy joy within the spontaneous Purple Tenuity Palace. These four characters are written in the Purple Tenuity Palace.

The explanatory interpretation under the heading “Daoli chanyou poni jiutong” does not appear in the passage given.

This is the Kongsheng Heavenly Sound of the first yuan-zai (a kalpa-cycle period) of the West. “Daoli” is the name of the boundless world of the South; “Chan” is another name for the Kingdom of Daoli, also called “Chanli.” In the upper reaches of the kingdom stands the Palace of Dongyang. This land originally belonged to the realm of suffering; after the numinous script became manifest, the Kingdom of Daoli was changed into the Hall of Blessings and Virtue.

“You” is the inner name of the Lord of Fondness for Life of the Upper South (the deity who governs the South and esteems the nurturing of life). These four characters are written together above the Mysterious Window of the Southern Pole.

These eight characters of the West nevertheless concern matters that belong to the South. The Heaven of Taiming Yuwan lies in the East, yet it corresponds to the Wall mansion of the North (the Wall mansion, Bi, being one of the Twenty-Eight Lunar Mansions). From this it may be inferred that Yang Qi (vital energy) arises from within Yin; thus the East corresponds to the lunar mansions of the North, the South to those of the East, the West to those of the South, and the North to those of the West. After the Kongdong Lingzhang (Numinous Stanzas of the Cavernous Void) was revised, the chanting of each heaven likewise shifts according to this correspondence, and all the other quarters follow the same practice. At this point the original text contains a repeated passage, whose meaning is the same as the correspondence among lunar mansions set out above.

“Poni” is the numinous child in the Refining Pool (the sacred place of refinement and transformation spoken of in the scripture). These two characters are written in the Lodge of Dongyang.

“Jiutong” is the demon-deity of the Daoli world, who often blocks the path of human life. If someone goes to the numinous child to undergo refinement and transformation, the demon-deity submits and offers service. The original text says that these two characters are written on the Northern Window of the Upper South.

Explication of the Hall of Wansou Dise Taimiao: this is the title of the following section.

This is the celestial sound-text of the second tier, “Tai’an Huangya Heaven” (Tai’an Huangya Tian).

“Wansou” is the name of the Imperial Supervisor in the center of heaven, who is in charge of opening the “Eight-Character Text of the Great Han.” These two characters are written to the south of the Golden Portal. “Dise” refers to the Flying Celestial Perfected of the Realm of Primordial Color, who remove foul Qi (vital energy) and guide good people to salvation; these two characters are written in the Chamber of Penetrating Truth in the Great Canopy Heaven. “Taimiao” refers to the stanzas of the hollow void and spontaneity, used to illumine the upper realms and save all living beings. “Zhi” means to pass through or to go toward, and “tang” refers to the Hall of Transformative Birth. After those who study the Dao (the Way) attain deliverance, they ride cloud chariots, proceed to the dwelling of the Flying Celestials, and ascend into the Hall of Transformative Birth. These four characters are written on the Hall of Blessings of the Southern Palace.

Explication of “Liu Luo Fan Meng Jing Wei Xiao Yu”

This is the celestial sound-text of the third tier, “Xianding Jifeng Heaven” (Xianding Jifeng Tian).

“Liu” is the inner name of the Celestial King; “Luo” is the taboo name of the Moon Maiden, who presides over the rites of the Celestial King’s roaming banquets. These two characters are written on the shaded side of the Moon Palace. “Fan” is the name of a divine being of the Flying Celestials; “Meng” refers to the Great Shen (spirit) of the Primordial Beginning, who turns the Celestial Pivot. These two characters are written in the Purple Chamber of the Mysterious Capital. “Jing” is the Perfected Jinghuang of the Four Upper Realms; “Wei” means lush and graceful, and also refers to Xiao Wei, the immortal of Jingxiao. Both carry out their duties in the Jade Capital, examining life and death and opening the gate of deliverance. These two characters are written in the Purple Chamber of the Mysterious Capital. “Xiao” refers to Xiaoren, the palace of the Primal Lady Baisu; “Yu” refers to a corner of Xiaoren, the place where guests are received. All four of these characters are written on the Mysterious Terrace of the Jade Capital.

This is the celestial sound of the fourth heaven, the Shihuang Xiaomang Heaven. “Yimiao” is the title of the king within the heaven; “wu” means the void; and “ji” means a courtyard still and without sound. These four characters say that, in the years of Chiming, this celestial king manifested from the void and dwelt in a silent courtyard. They are inscribed on the gate-towers of Zhuling, the gate-towers of the Zhuling celestial palace. “Wanshou” is the title of the Most High Lord of the Dao (Taishang Daojun); “Shaodu” is the name of the numinous child within the sun. These four characters are written in the pavilions above the sun.

Interpretation of Alan Yuzhu Huamo Yanyou

This is the celestial sound of the fifth heaven, the Taihuang Wengzhong Heaven. “Alan” is the concealed name of the celestial king, and these two characters are written on the Gate of Sanbian. “Yu” refers to Yumo, the concealed name of the demon-king within the heaven; “Zhu” refers to Zhuoshuo, the Yubo of this demon-king. These two characters are also written on the Gate of Sanbian. “Hua” refers to the Hua Realm; “mo” means profound and hard to fathom. The sense is that the gates of desire in the Hua Realm are many, and so deep that the underlying principle is difficult to discern. “Yan” refers to Yanyan, the binder of the Yubo; these two characters are written on the Gate of Sanbian. The lines “Hua Realm,” “momo,” and “Yanyan” are repeated in the original text at this point. “You” refers to the chamber that confines ghosts. When the celestial king ascends the cloud tower and recites the chapters of the Jing (scripture), the celestial demons are bound, and the host of ghosts likewise comes to the place called “You,” prostrates, and submits to restraint. These four characters are written in the Upper Lodge of Beiling.

Interpretation of Jiukai Zibian Ana Pinshou

This is the celestial sound of the sixth heaven, the Wusi Jiangyou Heaven. “Jiukai” refers to the number of the great transformation. Before heaven and earth had been opened, there were nine layers of passes. Three kinds of primordial Qi (vital energy), the basic energy that constitutes heaven and earth, circulated and revolved, changing nine times, manifesting the station of nine-and-five, and opening and settling Yin-Yang. “Zibian” means that, from the assembly of numinous cycles—the time when the movements of heaven and earth converge—the myriad things could be distinguished, and the great transformative current of heaven and earth thereby flowed freely. These four characters are written above the Jade Passes of the Nine Heavens. “A” refers to Aqiu, the inner name of the celestial king; “Na” refers to Naye, the concealed taboo-name of the divine beings who fly through heaven. “Pin” refers to assessing and measuring celestial beings; “Shou” refers to causing the bones of deceased celestial beings to be transformed and reborn as youthful bodies. These four characters are written on the Terrace of Mingzhen.

Interpretation of Wuliang Fugai Fuluo Heshen

This is the celestial sound of the seventh tier, the Shangshe Ruanle Heaven.

“Wuliang” refers to the boundless grades—categories without end. The primal Shen (spirit) who stands at the origin of the multitudes commands those who fly through the heavens, and everyone ascends according to the grade and measure received. These two characters are written on the northern gallery of Ziwei (Purple Tenuity).

“Fu” refers to Fuxi, the inner name of the Perfected of Renewal, who presides over the matching of good and evil. “Gai” is the honorific title of the Hall of Blessings in the Mysterious Center. These two characters are written on the northern gallery of Ziwei.

“Fu” refers to the souls of the dark night. Once they have been awakened and delivered by the Perfected, they are called “fu.” These five characters are written on the Terrace of Nanyang.

“Luo” refers to Daluo (the Great Canopy Heaven), “he” to shared celebration, and “shen” to the Divine Duke (Shengong). If the chancellor of the Daluo Heaven can master the sounds of these eight characters, he may celebrate together with the Divine Duke, receive deliverance, and become a guest of renewal; this is why it is called “heshen.” These three characters are written on the Terrace of Initial Yang in Daluo.

Yudan Changsang Baikong Duxian Jieyi

This is the celestial sound of the eighth tier, the Wuji (Limitless) Tanshi Heaven. “Yudan” is the name of the capital within the Tanshi Heaven. There stands the Qian Grove, whose shade covers the Palace of Donghua (Eastern Florescence); borne on the leaves of the Qian Grove is the Dadu Xian Jieyi (Exegesis on the Great Deliverance of Immortals).

This is the celestial tone of the eighth heaven, the Boundless Tanshi Heaven. “Yudan” is the name of the central palace of Tanshi Heaven.

Above the palace stands the Qian Grove, whose branches and leaves cover the Palace of Eastern Florescence. On the leaves of the Qian Grove appear the chapters of the Great Cavern, written as jade characters in purple script, their radiance illuminating Shangqing. Below stands the Fusang tree; an azure fowl calls from its crown, and blue-green clouds and mists encircle the emerald peaks. A divine wind stirs the plants and trees that give off a strange fragrance, setting the mulberry grove and the cypresses rustling. As soon as the divine wind blows, the chapters of the Great Cavern appear in the void. “Changsang” is the Fusang; “bai” refers to Bailing; “kong” is the chapters of the Empty Cavern. All six of these characters are written on the trees of the green grove of the Palace of Eastern Florescence.

“Duxian” refers to the flying celestial divine beings of the heavenly realm, who constantly consult the registers of life and death of those who study the Dao (the Way). These two characters are written upon the Jade Terrace of the Mysterious Capital.

This passage belongs to the domain of the seven Qi (vital energy) of the West, yet everything it speaks of concerns the East. The point is to show that the various worlds correspond to one another and are mutually connected: each world has its Eastern Florescence, its Southern Pole, its Western Numen, its Northern Perfected, and the palaces of the Three Pure Ones (Sanqing). What is West in this world is East as seen from another world. Therefore the movement of the heavenly bodies and the turning of heaven and earth have no fixed orientation; the principle lies here. The rest may likewise be inferred from this.

Explication of the Meaning of “Jue Wu Zi Yu Jiu Ri Dao Qian”

What is said here is the same principle: what is West in this world is East as seen from another world, and therefore the movement of the heavenly bodies and the turning of heaven and earth have no fixed orientation. All the rest may be inferred from this.

This is the celestial sound of the first heaven of the North, Haoting Xiaodu Heaven (the Luminous Court of Empyrean Crossing). Juwu was a flying celestial deity of the Longhan era. When heaven and earth first opened, he came forth on the momentum of responsive destiny and established this heaven. The two characters “Juwu” are inscribed on the long tower of the Mysterious Capital (Xuandu).

“Zi” means that this heaven can, of itself, withstand endless kalpic calamities and will not be overturned or destroyed. These explanations are merely borrowed in order to guide the people of the world; what they concern is ultimately the affairs of the Three Pure Ones (Sanqing), the revered deities of Daoism. All the rest follows in the same way.

“Yu” is the inner title of the Heavenly King; “jiu” refers to the gates of the Nine Mysteries; “ri” refers to the Sun Youth. King Yu rides an image-wheel carriage, making a circuit of the gates of the Nine Mysteries and turning the measures of the nine mechanisms, so as to meet the moment when the kalpas converge and the heavenly cycle reaches its end. Then the Sun Youth stills his radiance, delivers those who cultivate and study, and infuses them with the Jing (essence) of the Water Mother. The four characters “yu,” “jiu,” and “ri” are written on the spirit tower.

“Dao” (the Way) means that the Sun Youth guides by means of the Qi (vital energy) of Great Harmony; “qian” refers to the Gate of Heaven. Those who attain the Dao receive the Qi of Great Harmony, which refines and transforms their form and substance, so that they may ascend to the Gate of Heaven. The two characters “Dao” and “qian” are written on the door leaves of the Gate of Heaven.

“Kunmu dongfu xing she shangxuan jieyi”:

This is the celestial sound of the second heaven, Yuantong Yuandong Heaven (the Abyss-Penetrating Primordial Cavern). “Kunmu” means ascending into the Gate of Heaven. These two characters are written on the door leaves of the Gate of Heaven.

“Kunmu dongfu xing she shangxuan jieyi.”

This is the second section, "Yuan Tong Yuan Dong Tian Yin" (the Heavenly Sound of the Abyssal Communion with the Primordial Grotto). "Kun Mu" (the Mother of Earth) is the Taiyin Duhou (Supreme Yin Marquis of the Capital) and the mother of the Nine Spirits. She dwells in the abyss of Yanggu, the Valley of the Rising Sun, where the Fusang tree grows in the Eastern Sea. She constantly governs the Earth's mechanism, turns the primordial Qi (炁), and resonates with the Heavenly Pass. When the Heavenly Pass turns, the Earth's mechanism is set in motion. With each full revolution of the heavens, the waters surge up by three thousand three hundred degrees, so that the Nine Seas overflow and the floodwaters spread across the sky. When a kalpic cataclysm is about to arrive, Kun Mu appears above the Eastern Embankment, summons the Bird Mother, proclaims the Assembly of the Cataclysm, and delivers those who cultivate immortality.

"These two characters" are written in the Hall of the Fusang Overseer of Spirits. "Dong" (East) refers to the Eastern Well, the Source of the Long River, and "Fu" (Overturn) refers to the spirit who overturns the waters. This spirit governs Mount Sumeru in order to steady the great sea; if the long source of the Eastern Well is cut off, the Earth's mechanism will not sink. The text here says that Mount Sumeru does not stand precisely in the east, but oversees the overall order and controls the pivotal mechanism. These two characters are written in the Hall of Floral Groves of the Eastern Well. "Xing She" (Form Gathering) speaks of Kun Mu appearing above the Eastern Embankment and summoning the Bird Mother. The original text further says that "Shang" (Above) carries the meaning of sinking or being submerged, and repeats that Mount Sumeru oversees the overall order and controls the pivotal mechanism; these two characters are also written in the Hall of Floral Groves of the Eastern Well. "Xing She" again refers to Kun Mu appearing and summoning the Bird Mother. "Shang" also means "the Upper Selection," that is, those chosen by the Supreme Emperor, Director of Destiny; "Xuan" (Mystery) refers to the Mysterious Capital. When the waters are about to surge forth, the Director of Destiny examines and confirms the registers of those who cultivate immortality. These four characters are written in the Palace of Taiji (Supreme Ultimate).

"Tuo Luo Yu Miao Miao Qi He Yun" is a cryptic phrase from the scripture, and its explanation follows below.

This is the celestial sound of the third heaven, Hanchong Miaocheng Tian (the Heaven of the Wondrous Completion of Literary Favor).

“Tuo” is the Celestial Emperor’s inner taboo-name (a personal name not disclosed to outsiders); “Luo” is the name of the moon at its first birth. “Tuo” dwells above the cloud ridges, embracing the moon and giving forth light. These two characters are written in the galleries above the moon.

“Yu” is a divine king within the heavens, styled Yusheng, who has overall charge of the flying celestial gods of the ten directions. “Miao” is likewise a divine king within the heavens, known as the Divine King who Inspects the Feathered Grove. Above the Three Realms he constantly assists and guards the celestial realm, and he examines the registers of human life and death. These two characters are written at the Gate of the Three Conveniences.

“Miao” means remote and profoundly secluded; “Qi” (vital energy) refers to numinous Qi condensed to serve as clothing; “He” means uniting with the flying celestial gods; “Yun” means flying upon the clouds. If a practitioner understands this set of celestial sounds, he may receive and uphold the Feathered Inspector talisman and travel through the cloud empyrean; the gods of the Feathered Grove fashion cloud-Qi into robes for him. He enters the Palace of the Vermilion Mound, unites with the Flying Celestial King, and flies upon the clouds. These four characters are written in the Cloud Palace of Purple Tenuity.

“Feitian Dachou” is the name of a god upon the clouds. What this set of celestial sounds describes is this: the practitioner receives and upholds the Feathered Inspector talisman and travels through the cloud empyrean; the gods of the Feathered Grove fashion cloud-Qi into robes for him; he enters the Palace of the Vermilion Mound, unites with the Flying Celestial King, and flies upon the clouds. These four characters are written in the Cloud Palace of Purple Tenuity.

Explanation of the Meaning of Feitian Dachou Zongjian Shangtian

This is the celestial sound of the fourth heaven, Xiule Jinshang Tian (the Heaven of Elegant Music and Restricted Ascent). “Feitian” refers to the divine kings of the flying celestials of the ten directions; these two characters are written upon the Jade Terrace.

“Da” means Dachan, the registrar-general who governs the Three Realms and keeps the charts and registers of life and death. “Chou” refers to Choubo, a demon king of the Three Realms, who constantly takes orders from Dachan. These two characters are written at the Gate of the Three Conveniences.

“Zong” refers to the office of Commander-in-Chief of the Flying Celestials, who constantly gathers the Qi of the Eight Assemblies so as to set heaven and earth in motion. “Jian” refers to the official under the Celestial King’s command who oversees the affairs of the Long Night. “Shang” refers to the Upper Southern Palace; “Tian” refers to the celestial guests. If a practitioner understands this set of celestial sounds, he can enter the ranks in which the Celestial King inspects the gods and spirits, and is called a minister of the Great Court; he ascends into the Southern Palace and becomes a guest among the gods of the celestial realm. These four characters are written in the Long Tower of Purple Tenuity.

Explanation of the Meaning of Shatuo Jieliang Longhan Yingxian

This is the celestial sound of the fifth heaven, Yuanshang Changrong Tian (the Heaven of Primordial Supremacy and Constant Interfusion). “Sha” refers to the Shalan Palace, a subsidiary hall of the Palace of Purple Tenuity, situated above Jade Clarity and shining brightly within the Purple Void. “Tuo” refers to the Long Tower of Purple Tenuity.

“Shatuo jieliang Longhan yingxian” (沙陀劫量龙汉瑛鲜) is the heavenly sound of the fifth heaven, “Yuanshang Changrong Heaven” (元上常融天). “Sha” (沙) refers to Shalan Palace (沙兰宫), an annex of Ziwei Palace (紫微宫). It lies above Yuqing Heaven (玉清天) and appears within the purple void. “Tuo” (陀) refers to the Tuoqiu host (陀丘众) in Shalan Palace, who are exceedingly numerous. They are people who have only just attained deliverance and received numinous Qi (vital energy). Because their merit is not yet complete, they dwell there for a time. When the kalpa cycles alternate, the Tuoqiu host are assessed according to the weight of their merit, and those whose merit is sufficient ascend into Zhuling Palace (朱陵宫), enjoy the reward of blessings, and become immortals. “Jieliang” (劫量) refers precisely to the Tuoqiu host being assessed at the alternation of the kalpas and thereby becoming immortals. “Longhan” (龙汉) refers to the Longhan kalpa; “Ying” (瑛) refers to the flying celestial divine beings of that time; “Xian” (鲜) refers to the youths of the Southern Palace (南宫). All these deities preside over opening the cycles of destiny, refining and delivering souls, and enabling people to attain deliverance and become immortals. These four characters are written within the Yuanxuan Dipper (元玄斗) in the north of heaven.

“Biluo Fuli kongge baozhen” (碧落浮黎空歌保珍) is the heavenly sound of the sixth heaven, “Tengsheng Yulong Heaven” (腾胜玉隆天). “Bi” (碧) refers to the clouds of cyan aurora (bixia, 碧霞); “Luo” (落) refers to the flying celestial deities amid the clouds, who ride the bixia to pay court at the Palace of the Seven Treasures (七宝宫). “Fuli” (浮黎) here is the inner name of the Heavenly King. These four characters are written at the Cloud Officials of Yuqing (玉清云官). Although matters of the east are here spoken of under the north, each heaven is divided into eight directions, and the eight characters each mark the corresponding direction; thus what is described is the flying celestial deities of the eastern quarter within heaven, riding the bixia to pay court at the Palace of the Seven Treasures. “Kong” (空) refers to the divine Attendants of the Dawn (shichen) within heaven. When the numinous wind blows and vapors gather, the sound of the wind is transformed into Cavern Stanzas (dongzhang). “Ge” (歌) is these Cavern Stanzas. “Bao” (保) means to be preserved and to remain unaffected by the ending of the kalpa cycles; “Zhen” (珍) refers to the precious chapters of the Self-So (ziran), which serve to deliver and transform living beings. These four characters are written in the Upper Lodge of Ziyang (紫阳上馆).

The meaning of “Eyi wupin dongmiao zizhen” (恶奕无品洞妙自真) is incomplete: the original text gives only the scriptural title and provides no corresponding explanation, so its meaning cannot be translated on this basis.

This is the seventh section, the celestial sound “Longbian Fan.” “Eyi” is the title used by the Heavenly King within the celestial realm. “Longhan” refers to one who, after undergoing the refinement and deliverance of the Nine Immortals, is promoted to the title of Great Sage and charged with saving the souls of the dead. These two characters are written on the binding-cord of Ziwei Taixu (Purple Tenuity and the Great Void). “Yuan” refers to the Perfected of the Great Origin, who records the merits of the souls of the dead throughout the long night; “Pin” means that the Perfected weighs the sins and blessings of the underworld souls. There is repetition in the preceding text: the explanations of “Longhan” and of “Yuan” each appear twice.

“Dong” means to penetrate and clearly understand the predestined counterparts of former lives (the karmic bonds and relations of mutual response formed in past existences); “Miao” refers to the Hall of Wondrous Transformation; “Zi” means to enter; “Zhen” means to accord with the true Dao (the Way). The sense is that one who cultivates and studies, having clearly discerned these predestined counterparts, can enter the Hall of Wondrous Transformation, then enter the Abode of Awe and Joy, and finally unite in truth with the Dao of Heaven. These six characters are written on the gallery of the Purple Terrace of the Upper Palace of Nanyang.

Exegesis of “Yuanfan Huimo Youji Duren”

This is the eighth section, the celestial sound “Taiji (Supreme Ultimate) Pingyu Jiayi.” “Yuanfan” refers to the Qi (vital energy) of the Brahma wind and marsh of the Primordial Beginning, the essence of the limpid River of Heaven; it is raised high and freely pervading, suspended in the air and never falling. In one edition “Chenghan” is written “Denghan”; both readings come from the Inner Sounds.

“Huimo” describes what is vast, profound, and without obstruction—seeming at once to exist and not to exist, so subtle that it cannot be named in words. These four characters are written on the Yang Terrace of Taiji in the Upper Palace of Jade Clarity.

“Youji” means that the true Dao is contained within deep stillness. “Duren” means that those who receive deliverance are saved by the numinous writ. One who cultivates the method of the Six Dragon Brahmas can transform the bodily form and transcend the Three Realms. These four characters are written on the gate of the Mysterious Female at the Northern Watchtower.

Postscript, First Section

This passage is the Lord of the Dao (the Way) once again explaining the preface to the Jing (scripture/classic), setting forth the origin and function of the “hidden language,” together with the fruits of attainment that cultivation can reach.

“One square zhang” means a square one zhang on each side, and one zhang equals ten chi. The word zhang also means “chief,” and it is borrowed here to indicate the most important and most fundamental good deed among the myriad kinds of good deeds.

“Standard sounds” are the sounds used in China. In former times, when the Heavenly Perfected August Lord recorded the scripture, he called the Brahma sounds “standard sounds,” because the scripture uses Brahma sounds to name things on earth and takes these names as the standard sounds of China. Considered according to the place to which a sound belongs, the same sound is Heaven’s standard sound when it is in Heaven, and it can also be current in other lands; there, it may be called a foreign tongue of a distant country. Although names and the things they refer to differ, the sounds themselves meet with no obstruction and can be used everywhere, so all of them may count as standard sounds. It is just as foreign lands and China alike have the five musical notes and the four tonal categories: only the names of things differ, while the sounds that are produced have something in common. The names of the myriad things are, in general, much the same.

What the Heavenly Perfected August Lord explains here is only the standard sounds of China; he does not touch on the languages of remote foreign regions. Among the standard sounds there are both similarities and differences. Examples of similarity: Heaven says “Ana,” and here one also says “Ana”; foreign lands call “bo” “bo” and call “Suluo” “Suluo,” and these names are likewise followed here. Examples of difference: Heaven calls “bodhi” “Dao,” whereas here it is called “Supreme Perfected”; foreign lands call “wen” “ru,” whereas here one simply says “wen.” Although the sounds used and the designations differ, all these expressions are auspicious words and not evil speech, and they are therefore called truly wondrous and immeasurable sounds. Now, when “Supreme Perfected” is used to express “bodhi,” the original sound “Dao” is hidden away; when “wen” is used to express “ru,” the original sound “ru” no longer appears. Scriptural language of this kind is therefore known collectively as “hidden language.”

“The various heavens” means that among the various heavens there are the Great Dao of the Numinous Treasure (Lingbao), the Celestial Emperors, and the host of sages. “Merit” means meritorious achievement; when merit grows without cease and reaches a very high degree, one receives the recommendation of the Demon Kings. “The Dao of the higher immortals is complete” means that the merits and practices of cultivation have already been fulfilled. “Roaming through the Three Realms” means not being constrained by the Three Realms—the realm of desire, the realm of form, and the formless realm.

“The Golden Gate” is the Golden Gate within the Nine Palaces of Grand Aurora. It lies above the Western Pass and the Heaven of Great Simplicity, within a profound and mysterious realm. Inside the gate there is the soaring Qian tree; upon the tree are golden-winged birds, and below is a pool of refining and transformation. In the pool are stone effulgence, golden marrow, and jade ointment. All who cultivate and become immortals, whether by ascending to Heaven or by becoming immortals through liberation by the corpse, must pass through the Golden Gate to undergo refining and transformation. The golden-winged birds weave their feathers into immortal robes for the immortals to wear, so that they may ascend into the upper palaces.

Wherever this sound reaches, it penetrates without fail into realms subtle, minute, and mysterious.

This is the original preface to the jing (scripture) of the middle chapter of the Yuanshi Lingshu (Numinous Writing of the Primordial Beginning), and it serves to sum up the vast merits of the hidden language in the preceding text. “Linlang” refers to the clear, crisp sound made when pearls and jade strike together; here, once the jade tones are uttered, they resound like pearls and jade setting one another ringing, echo upon echo. Another explanation holds that when the dongzhang (cavern chapters, Daoist scriptures) are intoned, the sound of linlang rises in response.

“Ming” means silent depth; “hui” means wisdom; “dong” means thorough penetration; “qing” means limpid clarity; “wuliang” means impartially delivering all beings, so that those who receive deliverance are without end; “xuanxuan” means that the principles are exceedingly profound and mysterious, deeper than the mystery ordinarily spoken of in scriptural learning. Taken together, these six items summarize the merits of the hidden language.

One version writes “wuliang” as “daliang,” meaning a vastness that embraces everything and can measure all things. This piece, however, comes from the Neiyin (Inner Sounds) and is titled “Dafan yinyu wuliang yin” (Immeasurable Sounds of the Great Brahma Hidden Language). The scripture also says, “This is what is called the immeasurable, a universal deliverance without end.” The reading here should therefore be “wuliang,” not “daliang.”