《洞玄灵宝自然九天生神玉章经解义》

The Explanation of the Meaning of the Jade Chapters on the Natural Generation of the Gods in the Nine Heavens, from the Cavern of Mystery and the Numinous Treasure is a Daoist commentary on the Scripture of the Chapters on the Natural Generation of the Gods in the Nine Heavens, from the Cavern of Mystery and the Numinous Treasure. It was written by Dong Sixing, a Daoist priest from Quanzhou during the Southern Song, and consists of four volumes. It is included in the Zhengtong Daoist Canon, in the Jade Instructions category of the Cavern of Mystery section.

What follows is the “Outline of the Meaning” from the scripture’s preface: an overview of the scripture’s meaning and purpose presented before the formal explanation of its text.

The teaching of the Three Caverns, One Vehicle—the Mahayana teaching to which the Daoist scriptures of the Three Caverns belong—can broadly be divided into three parts: the introductory section, the main teaching, and the circulation section.

This scripture was formed through the condensation of the Qi of nature. It is a numinous and wondrous text, not one spoken by a human being. For that reason, its title is not prefaced with “Taishang,” and it does not begin with the words “The Dao says.” It has no conventional introductory section and gives no account of when or where the teaching was delivered. The name Dongxuan Lingbao was assigned by the person who compiled the scripture, based on the Dao described within it, placing it in the corresponding scriptural division.

From the opening of the scripture to “the Palace of Supreme Purity and Supreme Ultimate,” the text speaks of the origin and manifestation of the Three Treasures. The three titles mentioned afterward differ in name and era, but share a single origin; over time, they have merely departed from their original nature. The Three Qi are the source from which Heaven, Earth, and all things arise and transform. Human beings, too, share their root with the Three Qi and embody their De.

This section has five chapters. The first discusses the three titles, reveals the origin, and praises the teaching’s transformative power. The second describes Qi as clear and ascending, then settling and becoming lucid below; it distinguishes the forms and signs of Heaven and Earth and establishes the order of the Three Powers: Heaven, Earth, and humanity. The third moves from the transformations of all things in Heaven and Earth to their ultimate end, with the aim of returning from manifest things to their origin. The fourth explains that human beings arise through the convergence of the Three Powers, and that life comes into being through the joining of causes and conditions. The fifth praises the true nature at humanity’s root and urges people to cultivate the Way.

Next, from the Chapter on the Generation of Life by the Nine Heavens to “what was heard,” the text praises the origins of the scripture and its immeasurable merit. This section has four chapters. The first praises the scripture as arising from nature, complete in both essence and function. The second describes the merit of reciting and upholding it, and explains that subtle, mysterious responses appear in accordance with the degree of one’s cultivation. The third describes different kinds of beings taking refuge in this scripture and receiving benefits according to their respective capacities. The fourth speaks of returning to the origin and entering stillness.

Then, beginning with “Those who study the Highest Dao and strive to ascend to the Morning,” the text praises the teaching and urges people to value it, explaining that the effects of cultivation unfold in different degrees. This section has six chapters. The first encourages people to cultivate together and praises the natural refuge that comes through practice. The second describes the preciousness of honoring the Three Treasures. The third urges people to cherish the good causes they have accumulated in the past and warns against transmitting the scriptures and teachings carelessly. The fourth describes relinquishing worldly affairs through cultivation and purifying the mind, so as to accord with the source. The fifth explains that reciting the scripture according to ritual procedure gradually increases one’s merit. The sixth sets out the levels of attainment associated with the number of recitations, culminating in ascent to the Morning—the realm of the immortals.

These passages belong to the main teaching. Since this scripture takes nature as its foundation, it begins without an introductory section; only here does it recount the circumstances through which the scripture came into the world.

From “The Celestial Worthy of Primordial Beginning” to “granting what had never been heard” is a section divided into nine chapters. The first gives the time and place of the teaching and describes the assembly’s appearance. The second tells how the Spirit King—a deity who commands the spirits—arrives in response to the occasion, preparing to ask a question. The third describes the Spirit King composing himself and making a respectful inquiry, while also explaining his own duties. The fourth describes the Spirit King recognizing the moment and acting with compassion as he announces the plan to appoint worthy people. The fifth explains how, from the Red Brightness era onward, people were selected in successive generations to serve as officials among the immortals. The sixth describes how people receive corresponding rewards through their good causes and are ranked in order of attainment. The seventh tells how the Office of the Nine Hells, the realm of the dead, raises those with good roots and makes them people of the Great Peace. The eighth discusses the moment when people born in response to the cosmic cycle are selected and assigned their places, while also expressing concern about whether this can be carried out equally. The ninth describes the approach of a great calamity: the Spirit King opens his heart, accepts responsibility, and earnestly asks the Celestial Worthy to impart essential teachings never before heard.

Next, from “Thereupon the Celestial Worthy” to “be careful never to transmit it lightly,” the text recounts the ritual circumstances through which the scripture was transmitted. This section has two chapters. The first describes the Celestial Worthy responding to the Spirit King’s request, praising the Great Dao and preparing to transmit the teaching. The second describes the Celestial Worthy commending the Spirit King for having assumed the imperial throne, while encouraging him to cultivate diligently and warning him against transmitting the teaching too freely.

These passages belong to the introductory section. From “issuing the command” to “returning to their places,” the text describes the rites and procedures for transmitting the essential teaching. This is the circulation section, divided into two chapters. The first describes the Celestial Worthy issuing the command to transmit the scripture, while the Spirit King and the assembled Perfected Ones—immortals who have attained the Dao—perform the ritual obeisances. The second describes the completion of the rites and the return of the heavens to their respective places, signifying that the scripture has been transmitted, the ceremony has concluded, and stillness has returned.

Finally, from “The Celestial Worthy again declares” to “how could one fail to be cautious about this?” the text once more affirms the preciousness of the teaching and the need to transmit it with care, after which the scripture ends.

The Yuan Dong Yu Li Zhang says that when primordial chaos first opened, the vast, boundless Brahma Heaven had not yet divided, and the Qi of the Nine Yangs was still fused together. After three causes and nine revolutions, six transformations and seven returns, the Celestial Worthy of Primordial Beginning began to bring forms into being. Thus the Five Kalpas began, and he charged Lord Chen, Patriarch of the Brahma Origin, with recording the Celestial Origin and following the cycles of the Five Kalpas.

“Primordial Cavern” refers to the ancestral Qi, the fundamental Qi from which Heaven and Earth first arose; “Jade Record” refers to the record of the Celestial Origin. After passing through five stages, the cycle of kalpas returns to oneness. The ancestral Qi divides from one into three, then from three into nine, revolving into nine currents. These nine currents gather the root of the ancestral Qi of the Nine Yangs. The Most High sets the Brahma Qi in motion through “three times nine” and receives the Celestial Origin through “three times five,” combining them into forty-two Qi: three times nine makes twenty-seven, and three times five makes fifteen, giving forty-two in all.

First, the ancestral Qi of the Azure Heaven Origin opens the Primordial Origin of Initial Green in the east. This corresponds to the first flourishing of the Nine Yangs’ Wood Qi, so the eastern heavens are divided by nine Qi. This kalpa is called “Dragon Han.” Next, the nine causes gather once more, Yang Qi opens into brightness, and red patterned radiance spreads out in five degrees, revealing the Mysterious Diagram and Cinnabar Writings. The Most High combines three times five with three turns of Vermilion Essence, producing twenty-four Qi: three times five makes fifteen, and three times three makes nine, for a total of twenty-four. The ancestral Qi of the Southern Cinnabar Celestial Origin thereby opens, revealing the Primordial Origin of Cinnabar Radiance in the south. This corresponds to the first flourishing of the Three Yangs’ Fire Qi, so the southern heavens are divided by three Qi. This kalpa is called “Crimson Brilliance.”

Next, the nine causes accumulate again, and the Qi of Central Yellow gives rise to the root as the celestial warp and weft circulate throughout the heavens. The Brahma Origin multiplies by five, while the Most High sets mixed Yang in motion through three cycles of five and five, producing fifty-two Qi: five times five makes twenty-five, five times three makes fifteen, and twelve more bring the total to fifty-two. The ancestral Qi of the Central Yellow Celestial Origin thereby opens, revealing the Primordial Origin of Central Spirit and Yellow Flower at the center. This corresponds to the first flourishing of the Five Yangs’ Earth Qi, so the central heavens are divided by twelve Qi. This kalpa is called “Upper Sovereign.”

After that, the nine origins again act upon one another. The plain-colored radiance first reveals Yang Qi; the Seven Luminaries shine over Brahma Heaven, and the Five Stars travel across the sky. The Most High multiplies seven, five, and three, producing thirty-six Qi: three times seven makes twenty-one, and three times five makes fifteen, for a total of thirty-six. The ancestral Qi of the Pure Spirit Celestial Origin thereby opens, revealing the Primordial Origin of the plain-colored, bright splendor of the west. This corresponds to the first flourishing of the Seven Yangs’ Metal Qi, so the western heavens are divided by seven Qi. This kalpa is called “Extended Peace.”

Finally, the nine causes complete their circuit, mixed transformation returns to the root, and the One Qi begins to shine forth. The Most High multiplies two by five, then accumulates the result three times, producing thirty Qi: two times five makes ten, and accumulated three times gives thirty. The ancestral Qi of the Northern Mystery Celestial Origin thereby opens, revealing the Primordial Origin of the dark, profound upper splendor of the north. This corresponds to the first flourishing of the One Yang’s Water Qi, so the northern heavens are divided by five Qi. This kalpa is called “Opening Sovereign.”

The Guishan Xuan Lu says that the Celestial Worthy condenses the Qi of the Primordial Cavern into the book of the Jade Record; Dragon Han is the first kalpa, Crimson Brilliance the middle kalpa, and Extended Peace the final kalpa. The Ling Zhang Jing, by contrast, says that Dragon Han succeeds the realm of Extended Peace and is called Crimson Brilliance. The Most High dwells at the beginning of primordial chaos, commands the Qi that precedes Heaven, and becomes the source of all transformations. Yang Qi accumulates to form Heaven. Yang numbers are odd, and the numbers of Heaven total twenty-five: one, three, five, seven, and nine.

The One originally occupies the north, but One and Six have no fixed position and lodge at the center, where they serve as the starting point for the spreading of transformation. Since the central position faces south, the distribution of Qi begins in the south. Three occupies the south, so the north must take the opposing position; accordingly, Five is placed in the north. The distribution of precelestial Qi proceeds by reverse counting: Qi bends and extends, so positions may be arranged in reverse or in sequence. What appears to move backward is in fact what brings about forward movement. The sequence then turns from north to west, where Seven is placed, and from west to east, where Nine is placed. The east receives the number Nine, which marks both the end of this cycle and the beginning of the next. Thus Nine is the root of all things and the basis for the transformations of postcelestial operation.

Counting reaches its limit at Nine, then transforms into thirty-six. Three, Five, Seven, and Nine sum to twenty-four and are distributed among the four directions. The One, which has no fixed position, dwells empty at the center and sets twelve Qi in motion, making thirty-six in all. The distribution of precelestial Qi begins with the One at the center, while postcelestial Qi is set in motion with Five at the center. One is the beginning and Nine the end, so the two states of “One” together make two. As Qi extends and bends, the central Five likewise corresponds to ten; with the two numbers that circulate at the center, the total is twelve. Thirty-six results from the transformation of Nine, which is why the division of the heavens in all Five Kalpas follows Nine as its governing number.

This can also be explained through the method of “the Five Zis returning to Geng.” Gengzi occupies One and contains the Qi of all twelve earthly branches. Among the Five Zi origins, Western Jiazi meets Geng with the Metal number Seven; Northern Bingzi meets Geng with the Water number Five; Southern Wuzi meets Geng with the Fire number Three; and Eastern Renzi meets Geng with the Wood number Nine. Central Gengzi belongs to Earth, occupies One, and remains still. It is the destination to which the Zi of the four directions return, and therefore governs the Qi of the twelve temporal branches. Geng serves as the point of return because the Qi numbers transform there.

The numbers formed by the conjunction of the five directions also begin at the center. The center is empty yet governs the four directions: Three, Five, Seven, and Nine are set in the four directions and together form the root of the twenty-four Qi. The One and Six, which have no fixed position, are distributed among the four directions, each direction receiving seven, and together they form the root of the twenty-eight lunar mansions. One and Six are originally associated with the north: One is the root of Heaven, and Six the root of Earth, while Five is the number of the center. For this reason, they have no fixed direction, and all four directions possess them. One and Five appear respectively at the center and in the north, and together make Six. One is the beginning of the numbers of generation, and Six the beginning of the numbers of completion; the Great Beginning therefore takes them as the root from which all things are generated. Twenty-four combined with twenty-eight makes fifty-two, the total joined at the center.

Precelestial numbers are arranged in reverse: south before north, west before east, in the sequence Three, Five, Seven, Nine. Postcelestial Qi moves forward in the sequence Wood, Fire, Earth, Metal, Water; this is the order of the Five Kalpas. The Most High conceals the One at the center as the root from which all things draw the means to grow. Once the One is concealed, Six comes into operation. The six numbers belonging to each of the four directions are gathered and distributed in the south, making twenty-four. One more Six is then distributed in the north, making thirty; the west then reaches thirty-six, and the east forty-two, with each direction adding six in turn.

Once the Six has served its purpose, its operation is concealed again. The number then recedes from forty-two to thirty-six, then to thirty, and finally to twenty-four. Twenty-four is precisely the sum of Three, Five, Seven, and Nine in the four directions. The numbers change through division and combination, forming the subtle workings of creation and transformation. “Correspondence” means that when a particular Qi number corresponds to a direction, that direction displays the number associated with it. The Most High conceals the Celestial One at the center, then divides the heavens and uses the Six as the root from which all things are transformed and brought forth. This is the principle being described.

This scripture is a numinous text formed from the Qi of Feixuan Ziran, one of the Three Caverns (Dongzhen, Dongxuan, and Dongshen), the Daoist system for classifying scriptures. It exists before human sight and hearing and is the source from which all things arise and transform.

This scripture is a numinous text formed from the Qi of Flying Mystery and naturalness within the Three Caverns (Dongzhen, Dongxuan, and Dongshen), the three great divisions of Daoist scriptures. It precedes sight and hearing and lies beyond what words can express. All perfected beings revere it, and the myriad sages honor it. It was originally kept in secret at the Jade Terrace of Purple Yang in the Mysterious Capital. Taking pity on the beings in the lower world, who were about to face the calamity of Yang Nine and Six Hundred Six (a disaster described in Daoist teaching), the Flying Heaven Divine King personally paid homage to the Celestial Worthy and implored him to proclaim this scripture. The high perfected beings then bestowed it upon the human world, allowing it to circulate among people.

“Cavern Mystery Numinous Treasure” is one of the Three Caverns. “The Natural Chapter on the Nine Heavens Giving Birth to the Spirits” is a chapter within it. “Cavern” means open and unobstructed, encompassing all things; “Mystery” refers to what is subtle, profound, and beyond comprehension. The substance of the Dao runs through Heaven, Earth, and humanity, blending with the myriad things, and is too deep to fathom. “Numinous Treasure” indicates that the Dao’s wondrous transformations have no fixed form, and are therefore treasured by all the sages. In the cultivation of a person, unobstructed understanding is called “Cavern”; responsive communion without impediment is called “Mystery”; spiritual insight and wisdom, together with the capacity for transformation, are called “Numinous”; and Qi gathered into form and manifesting wondrous efficacy is called “Treasure.”

In the phrase “Natural Nine Heavens Giving Birth to the Spirits,” “natural” means that the substance of the Dao is as it is in itself and depends on no external conditions. “Nine Heavens” describes the levels through which it manifests. Nine is the final number in the yang sequence from one to nine, while “Heaven” is where this principle manifests and takes abode. “Giving birth to the spirits” means that Heaven bestows Qi upon human beings, enabling Shen to come into being. Shen has no fixed form; only by receiving the Qi of the Nine Heavens can it find a support and then exert its inexhaustible wondrous efficacy. “Chapter” refers to a clear and orderly section of scripture; a “classic” is a text that carries the Dao and remains authoritative throughout the ages.

Tianbao Jun is the supreme deity of the Great Cavern. Tianbao Zhangren is the original Qi, or vital energy, of Tianbao Jun—the fundamental energy that, according to Daoism, constitutes all things.

This passage explains the relationship between the manifestation of a teaching and its source. The patriarch of the Dongzhen tradition takes Tianbao Jun as the manifested trace and ancestral Qi as the source. Ancestral Qi is “the Qi of the Jade Emperor, the Most High and Primordial, arising from the Great Void within the Undifferentiated Cavern.” Tianbao Jun is the progenitor of the myriad Dao, and is therefore called the supreme deity of the Great Cavern.

“Heaven” signifies the hidden and mysterious, as well as what arises naturally, and so it is used in his name. “Treasure” is a title for what is exceedingly precious. “Jun” is an honorific of the highest rank, denoting one whom all beings revere. He is called the “supreme deity of the Great Cavern,” rather than the “supreme deity of Dongzhen,” because before the Three Caverns—the three main divisions of Daoist scriptures—were distinguished, they were collectively called the “Great Cavern,” just as Heaven and Earth, before Yin and Yang were differentiated, were called “chaos.” “Supreme deity” indicates that he is sovereign: nothing can surpass his height, and all look up to him, hence “supreme.” The mother of Qi generates things in an undifferentiated state, beyond human comprehension, hence “deity.” This explains him in terms of both principle and Qi. He is also called “Zhangren” because he governs Qi and is the most exalted and the first to appear.

Tianbao Zhangren is “the Qi of the Jade Emperor, the Most High and Primordial, arising from the Great Void within the Undifferentiated Cavern.” Its quantity is ninety-nine thousand nine hundred and ninety billion myriad. In the first year of Longhan, a cyclical era in Daoist accounts of cosmic ages, this Qi transformed and gave birth to Tianbao Jun. When Tianbao Jun revealed the scriptures, his dwelling was called the Palace of Jade Purity, the High and Exalted Great Abundance.

The final passage repeats that the Qi of the Jade Emperor, the Most High and Primordial, arising from the Great Void within the Undifferentiated Cavern, numbered ninety-nine thousand nine hundred and ninety billion myriad. Later, in the first year of Longhan, it transformed and gave birth to Tianbao Jun; when he revealed the scriptures, his dwelling was called the Palace of Jade Purity, the High and Exalted Great Abundance.

In “Hun Dong Tai Wu Yuan” (the Origin of the Vast, Primordial Void), “hun” means blended together and not yet divided, “dong” means empty and unobstructed, “tai” means vast beyond limit, and “wu” means true emptiness. This describes the essential nature of the Dao: whole and undivided, completely open and without obstruction, it existed before Heaven and Earth, yet has no form that can be directly identified. Hence it is called “Hun Dong Tai Wu.” If one says only “Hun Dong” and leaves out “Tai Wu,” it is easy to mistake it for some concrete thing, making it inadequate as the foundation of Heaven, Earth, and all things. If one says only “Tai Wu” and leaves out “Hun Dong,” it is easy to understand it as empty stillness and non-action, which cannot explain the pivot of Yin-Yang transformation. Calling it “Yuan,” or Origin, indicates that all things share a common source, and that the Dao is the foundation from which they arise.

“Qi of the Most High Jade Emperor” refers to the source from which the Three Treasures (the three revered deities of Daoism) originally emerged. They all exceed the limits of words and names, so they are collectively called “the High.” In tracing their source, Jade Purity is taken as supreme, hence the further title “Most High.” “Emperor” signifies expansive radiance, while “King” signifies nurturing and enriching. This shows that although this mysterious source is so subtle that it verges on emptiness, it possesses the De of expansive radiance and nurturing abundance. It is the ancestral source of Qi and the abode of the highest and most precious principle.

“The Qi of ninety-nine trillion, nine hundred and ninety billion” refers to the Qi that existed before chaos. At that time, there were no years that could be recorded, so only “Qi” is used to describe it. Only after Qi had accumulated to this quantity did the Dragon-Han Kalpa (the primordial cosmic cycle in Daoism) begin. “Nine” is a Yang number, as the scripture says: “Accumulated Yang forms Heaven.”

In “In the first year of the Dragon-Han era, the Heavenly Treasure Lord came into being through transformation,” “Dragon-Han” is the name of the primordial kalpa and belongs to the eastern celestial realm. “First year” means the earliest moment, not a year in the calendar of the human world. “Came into being through transformation” means that it existed without form, yet, though formless, possessed a subtle inner essence. It did not arise from physical form, and so it is called “transformation.” The Scripture of the Cavern Spirit says: “The wondrous image is formless, yet in response to an encounter it takes on bodily form; the true essence and wondrous Qi transform into a visible appearance.” This describes the image without form and the form without shape: it takes the Dao as its body and cannot simply be classified as either “being” or “emptiness.”

“Time of the scriptures’ appearance” refers to the beginning of the Dragon-Han Kalpa, when the twelve divisions of the Cavern of Perfection scriptures appeared. At that time, people and things had not yet emerged, so how could there have been books? The scriptures’ written characters were formed by the condensation of Qi: once Qi appeared, the contents of the books were already present. The fundamental principles that account for this are also contained in the books.

“The Palace of Great Existence in Jade Purity, High Above” is the place from which the Heavenly Treasure Lord governs.

Lingbao Jun is a revered deity of the Dongxuan lineage. The Lingbao Venerable Elder is Lingbao Jun’s ancestral Qi: the primordial vital energy from which Lingbao Jun came into being.

Lingbao Jun is the head of the Dongxuan tradition; the relevant teachings have been explained above.

The Lingbao Venerable Elder is the source from which the Dao Qi of Crimson Turbidity, Great Nonbeing, Primordial Mystery, Supreme Jade, and Emptiness coalesced. It contains 999,999,000 kinds of Qi.

“Crimson” is the color of the south. Here it describes brilliant radiance and also hints that the Crimson Script is about to appear. Although signs of four colors are already present, they have not yet differentiated from one another, so this state is called “Crimson Turbidity.” The term “Crimson Turbidity” speaks of it from the aspect of “being,” while “Great Nonbeing” speaks of it from the aspect of “nonbeing.” Taken together, the two terms express how wondrous being is contained within true emptiness, forming an undivided whole without separation—and thus becoming the source of all transformations among things. The Scripture on Deliverance of Humanity says, “The Crimson Script of the Vast Cavern: the supreme reality beyond nonbeing and being,” conveying the same idea.

The meaning of “Supreme Jade” has been explained above. “Emptiness” means that its essential nature is clear, luminous, and transparent, and fully embodies the virtue of Supreme Jade. Though it contains the principles of the Dao, it is not a substantial physical object. “Empty and pervasive” means that it is always clear and open.

Later, in the Dragon-Han era, the celestial scriptures were revealed, and Lingbao Jun came into being. After one kalpa, in the first year of the Chiming era, Lingbao Jun presented the scriptures and saved the people of the world. The palace where he dwelt was called the “Seven-Treasure Purple Tenuity Palace of the Jade Capital in the Mysterious Metropolis of Supreme Clarity.”

In the first year of the Longhan era, the Lord of Heavenly Treasure came into being. When Longhan opened Heaven and Earth and revealed their patterns, the Lord of Numinous Treasure also came into being. The first year of Longhan marked the first tribulation period, known as the “Initial Tribulation.” “Opening the chart” refers to the beginning of the revelation of the source from which Heaven and Earth came into being, as their patterns gradually emerged. The Lord of Numinous Treasure was born at this time.

“Chiming” is the name of the second tribulation period and belongs to the southern celestial realm. The Lord of Numinous Treasure was born during the Longhan tribulation, but the scriptures were not transmitted until the beginning of the Chiming tribulation. The words “Delivering People” were added to the scripture’s title because the Lord of Numinous Treasure was regarded as the founding master who transmitted the teachings and saved people. The Seven-Treasure Purple Tenuity Palace in the Jade Capital of the Mysterious Metropolis, where the Lord of Numinous Treasure resided, served both as the palace he governed and as a repository for scriptures.

The Lord of Divine Treasure is a revered deity of the Cavern of Divinity (Dongshen). The Elder of Divine Treasure is the Lord of Divine Treasure’s ancestral Qi—the original energy from which he was generated. The Elder is described as the Qi of silent mystery and profound connection, the primordial source above and the empty jade of the Dao, possessing “ninety-nine thousand nine hundred and ninety myriad measures of dark Qi.” Later, in the first year of the Chiming era, the Lord of Divine Treasure came into being. Two tribulation periods passed before the scriptures were transmitted in the first year of Shanghuang. The place where the scriptures were said to have appeared was the Palace of Supreme Clarity and the Supreme Ultimate of the Three Sovereigns’ Cavern of Divinity.

Shen refers to a state of change that is unfathomable, transcendent, and free from all entanglements. The explanation of “Lord Bao” is the same as above. The Lord of the Dongshen tradition—the principal deity of the Dongshen lineage among Daoism’s Three Caverns teachings—takes the “Shen Treasure” as the trace of its manifestation. Its foundation, however, is the Qi of Primordial Upper Jade Void, profound and still, mysterious and unobstructed.

“Ming” means profound and unfathomable; “Ji” means quiet and peaceful; “Xuan” means free from obstruction; and “Tong” means without impediment. This explains that although the foundation of the wondrous Dao is profound and still, beyond words and appearances, it is always open and unobstructed, with nothing held back. The remaining meanings are the same as above.

“Yuan” is a general designation: it is the sovereign of the many good deeds and the source of the transformations of all things. Of the three entities discussed here, the first two instances of “Yuan” are both called “Great Nonbeing,” while the latter two instances of “Qi” are both called “Jade Void.” The “Yuan” here takes “Upper” as its basis, while the “Qi” below takes “Middle” as its basis. Thus, “Middle” carries the meanings of both Yuan and Qi. This is precisely to show that the currents of Qi among the three are connected, with no separation between them.

In the first year of the Chiming era, the Lord Shenbao came into being; after two kalpas, he emerged into the world and transmitted the scriptures in the first year of the Shanghuang era. At this time, the place was called the “Palace of Great Purity and Supreme Ultimate of the Three Sovereigns and Dongshen.” The two kalpas referred to here are the Longhan and Chiming kalpas; Shanghuang is the name of the central kalpa. During this period, the Lord of the Dongshen tradition descended to the world, and his abode was called the “Palace of Great Purity and Supreme Ultimate of the Three Sovereigns and Dongshen.”

A closer look at the Qi accumulated in the Three Primordials shows that their quantities are not the same. From the Upper Primordial to the Middle Primordial, the amount of Qi has already diminished considerably; by the Lower Primordial, it is less still than in either of the first two. This indicates that the cycles of the cosmos gradually grow shorter, like a human life progressing from youth to adulthood and then to old age.

Although these three revered deities have different titles and appeared at different times, their source is one and the same. They divide into the three Qi of Xuan, Yuan, and Shi, each governing one of the Three Treasures. All are deities revered by the three Qi, and so they are called “those who generate the three Qi.” Taken together, their three titles also generate the nine Qi.

What is called the transition from nonbeing to being has distinct titles and forms, yet its source remains one. It divides into the three Qi of Xuan, Yuan, and Shi, each governing one of the Three Treasures. The three revered deities are called “those who generate the three Qi”; taken together, their three titles generate the nine Qi.

In formlessness and namelessness, the myriad things come into being; “being” is itself only a name provisionally assigned. The Dao divides from one into three, yet the three have never departed from the One. Although the Three Primordial Energies (the three levels of Dao energy) have different names, they share the same source and ultimately return to one place. Distinguished by era, they are called Longhan, Chiming, and Shanghuang; distinguished by title, they are called Yuqing, Shangqing, and Taiqing. In fact, all derive from the Primordial Ancestral Qi (the original energy at the beginning of all things) and return to the Supreme Dao of Dongzhen (the highest Dao that penetrates truth). Thus, they were originally one and the same.

Face it, and you cannot see its beginning; follow it, and you cannot see its end. Is this not a sign of the profound mystery of the underlying reality? Calling it by the names of eras or naming it through its energies refers to the signs by which it manifests and can be named. Yet the signs have never left the underlying reality, and the underlying reality has not thereby changed.

It differentiates into the Mysterious, Primordial, and Original Qi (three forms of Dao energy), which govern separately. Another account, based on the “Chaos Chapter” in the Seven Slips, says that the One Qi divides into the Mysterious, Primordial, and Original Qi to govern the Three Treasures. But joining “govern the Three Treasures” to the preceding phrase makes the passage awkward. The earlier passage names the three titles, then says they were originally one and the same: this describes the return of the three to the One. The statement that the One divides into three energies, by contrast, describes how the One manifests as three.

The Scripture of the Orthodox Method of the Three Heavens says: The Original Qi appears blue; when this blue Qi becomes pure and clear, it forms the Qingwei Heaven. The Primordial Qi appears white; when this white Qi becomes pure and clear, it forms the Yuyu Heaven. The Mysterious Qi appears yellow; when this yellow Qi becomes pure and clear, it forms the Great Red Heaven. All three energies arise within the empty void. The One divides into three, which govern the Three Heavens; thereafter, they set Heaven and Earth in motion and govern the world.

The Three Treasures are the Heavenly Treasure, the Numinous Treasure, and the Divine Treasure. As the rulers within the Qi, they are called revered spirits. The three energies are the Mysterious, Primordial, and Original Qi. Each of the three titles gives rise to three energies, so together the three titles generate nine energies.

The Scripture of the Orthodox Method also says: After the Three Heavens were established, the Original Qi gave rise to Hun Qi. Hun Qi is blue-green; when it becomes pure and clear, it forms the Yudan Wuliang Heaven. Hun Qi gave rise to Dong Qi, which is red and forms the Wuliangshou Heaven. Dong Qi then gave rise to Hao Qi, which is blue-green and forms the Fanjian Xuyan Heaven. The Primordial Qi gave rise to Hao Qi (also written “Yu Qi”). Hao Qi is green and forms the Doushu Heaven. Hao Qi gave rise to Jing Qi, which is yellow and forms the Bujiaole Heaven. Jing Qi gave rise to Dun Qi, which is white and forms the Huayingsheng Heaven. The Mysterious Qi gave rise to Rong Qi, which forms the Fubi Heaven. Rong Qi gave rise to Yan Qi, which is jade-green and forms the Qingming Heaven. Yan Qi gave rise to Yan Qi, which is black and forms the Wuxiang Heaven. These nine energies all arise within the upper three energies and are separated from the energies above by nine hundred million kalpas (an exceedingly long span of time).

In the human body, the three energies and Three Treasures correspond to Original Spirit, Original Qi, and Original Jing. They reside in the body’s three Dantian (energy centers in the upper, middle, and lower body) and each guards three of the nine palaces.

The Nine Qi (the nine primordial energies that constitute all things in Heaven and Earth) appeared long before the cosmos took shape, hidden within the void. At that time there was no light or image, no form or name, no color or trace, and no sound.

The “Three Qi and Three Treasures” mentioned here are the Original Spirit, Original Qi, and Original Essence. They reside in the upper, middle, and lower Dantian (energy centers) of the human body and each guards one of the Nine Palaces.

The True Scripture for Dispelling Demons, “Chapter on Guarding the One” says: the first is “Beginning Nonbeing,” corresponding to the Jade Clarity; the second is “Original Cavern,” corresponding to Highest Clarity; and the third is “Mysterious Void,” corresponding to Great Clarity. The Nine Qi existed before the cosmos took shape and came from “Beginning Nonbeing,” where the workings of Qi had not yet emerged. This is the Original Spirit. The Nine Qi were hidden within the void: this combines “Original Cavern” and “Mysterious Void,” and refers to the Original Qi and Original Essence.

At that time, nothing could be seen or heard, so there was no light, image, form, name, color, trace, or sound. Viewed in its earliest state, Heaven and Earth were utterly still and undifferentiated, with no sound or smell to be sought; yet the principles of Yin-Yang change and the movement between stillness and activity were already contained within it. It is therefore the foundation that drives the workings of Heaven and Earth and governs the world.

“To guide the workings and rule the world” means to direct the movement of Heaven and Earth and preside over the world. “To open the mysterious and make it flow through” means to bring forth profound and penetrating transformations. The three colors merge in primordial confusion, at times appearing and at times vanishing. As the course of Qi shifts and change reaches its utmost point, the Three Qi reveal their brightness. The preceding chapter praises the foundation and sets forth the principle of creation and transformation: clear, light Qi rises and becomes pure; Yang Qi gathers to form Heaven. Qi congeals into turbid, heavy matter, which gathers to form Earth.

“Guide” means to open the way and lead; “govern” means to direct and regulate. If there is some force that makes all things operate as they do, it is the pivot that drives hidden transformations and brings together the creative processes of Heaven and Earth. Heaven and Earth were opened through it, and the Three Qi—the three primordial vital energies that shape the transformations of the cosmos—also circulate and change through it.

The three colors are blue-green, white, and yellow; the Three Qi are the Initial Qi, the Primordial Qi, and the Mysterious Qi. At first, the three colors blended into one, in an undivided state of chaos. They seemed at times to exist and at times not to exist, alternately separating and joining, appearing and disappearing. After a long period of gestation, transformation continued to unfold, and the cycles of Qi and destiny moved along with it. When these cycles reached completion, the Primordial Qi revealed its radiance. The light and clear Qi belonged to Yang and rose to the upper reaches, gathering to form Heaven; the heavy and turbid Qi belonged to Yin and settled and congealed below, gathering to form Earth. From the Three Qi revealing their radiance to the formation of Heaven and Earth, each stage unfolded in sequence.

The Nine Qi—the nine kinds of primordial vital energy—each settled in its proper place. From them came the sun, moon, and stars; Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water); human beings; and all things. The preceding chapter separately explained the celestial forms and patterns between Heaven and Earth, and established the order of the Three Powers: Heaven, Earth, and humanity.

This passage says that the Nine Qi—the nine primordial energies that form and drive the generation of all things—are the root of everything. This is what the scripture describes. The Scripture of Correct Methods says, “Three times three transform and give rise to life, reaching the Nine Primordials.” This means that the three Qi transform and generate life in successive stages, ultimately forming the Nine Primordials. Each of the Nine Qi follows its own order, arranged in perfect sequence; each keeps to what is correct, firm and free from deviation. Though the primordial Qi may seem like an undifferentiated whole, its order is in fact clear: the energies neither replace nor encroach upon one another. Thus, the governance of all things has a foundation, and the convergence of transformations has a source.

The sun is the essence of the greater Yang; the moon is the essence of the greater Yin. As for the stars, the Preface to the Star Canon says that stars are born from the earth and their essences appear in the heavens. “Lodges” refers to stars arranged in rows. Yin and Yang are the two states formed by the movement and stillness, contraction and expansion, of primordial Qi. The material forms of the Five Phases (Wood, Fire, Earth, Metal, Water) are embodied on earth, while primordial Qi moves through the heavens. In the order in which material forms are generated, they proceed as Water, Fire, Wood, Metal, and Earth; in the order in which primordial Qi moves, they proceed as Wood, Fire, Earth, Metal, and Water. Even the many peoples and the countless kinds of beings are generated through the orderly movement of the Nine Qi.

If the myriad transformations between Heaven and Earth were not nurtured by the Three Primordials—the three sources on which the generation of Heaven and Earth depends—and guided by the Nine Qi, they could not arise. The Three Qi are the most exalted foundation between Heaven and Earth, and the Nine Qi are the root of all things. Together, the three accomplish their work and form the ultimate principle by which Heaven and Earth operate. The previous chapter discussed gathering in outward signs and honoring the root.

“To nurture” means to raise with loving care; “to guide” means to set in motion and keep things moving. The generation of spirits, ghosts, divine emperors, and Heaven and Earth all depends on the nurturing of the Three Primordial Energies, the three fundamental forms of vital energy that make up Heaven, Earth, and the myriad things. The appearance of things in physical form, and each thing’s receipt of its own nature and life, depend on the guidance of the Nine Qi, the nine kinds of primordial energy. The Three Primordial Energies and the Nine Qi thus govern the transformations of creation, sustaining the motion of the myriad things from ancient times to the present. They are the noble foundation of Heaven and Earth and the source from which all things arise.

The Three Primordial Energies and the Nine Qi unite and embody De (Virtue/Power), forming the highest principle by which Heaven and Earth move. Three divides into nine, and nine returns to three, ultimately returning to one. The phrase “from nine, return to one” in the Scripture of Correct Principles means that, through the differentiation and transformation of the myriad things, one returns to the Dao (the Way). If we trace creation and generation back to their source, we can see that the true De of the Three Primordial Energies is an undivided whole: deep and still, without form or trace. It was established as the foundation before Heaven and Earth appeared, and became the principle followed by all the transformations of Heaven and Earth. It grants life to the myriad things, giving each just what it should receive. This is what is meant by “bestowing the inborn allotment”—giving each thing its own nature.

A person is conceived and grows in the womb, nurtured by the Three Primordial Energies and formed through the condensation of the Nine Qi. Thus, in the ninth month of pregnancy, when Shen (spirit) and Qi fill the body and primordial energy is abundant, the fetus can make a sound. With that first cry, the gateway of the divine becomes complete, and the Nine Heavens celebrate. Taiyi, the spirit who presides over talismanic commands, holds the talisman, while the Imperial Lord assesses the child’s endowment. The Registrar enters the child in the registers, and the Master of Fate determines the lifespan. The Five Emperors oversee the birth, and the Holy Mother guards the birthing chamber. Celestial and terrestrial deities, together with the spirits of the three realms, all come to keep watch. The Marshal of the Nine Heavens stands in the courtyard facing east and recites the Precious Chapter on the Generation of Life by the Nine Heavens nine times. If the child is a boy, all the spirits cry out together, “Respectfully!” If the child is a girl, they cry out together, “In obedience!” When a boy is born, the Master of Fate answers with a respectful assent; when a girl is born, the Master of Fate responds in respectful compliance. Only then can the child be born. If the Marshal of the Nine Heavens does not issue the command chapter and the spirits do not answer in unison, the child cannot be born.

As stated above, human beings receive their endowment from the Three Powers of Heaven, Earth, and Humanity, while the birth of life depends on the coming together of the conditions that bring it about.

The Three Qi, the three kinds of primordial energy that form Heaven and Earth, are their foundation. The Nine Qi, the nine kinds of primordial energy that bring forth the myriad things, are the source of all things. Although a person is still in the womb, they receive the endowment of Heaven, Earth, and the myriad things. For this reason, a person is the most spiritually attuned and most honored, and is the heart of Heaven and Earth. As explained earlier, a person is born by linking the Three Powers of Heaven, Earth, and humanity, because they are joined to Heaven and Earth through affinity.

The Three Primordial Energies, the Qi of the Upper, Middle, and Lower Primordial Heavens, nurture the myriad things, bring forth Heaven and Earth, and govern them. A person receives the Three Primordial Energies and thereby acquires an inborn nature: this is the goodness present in human beings from birth. The Nine Qi circulate between Heaven and Earth, giving form to the myriad things and serving as their foundation. A person takes shape by receiving the pure and correct Nine Qi. During the nine months of gestation, the Qi of the Nine Heavens descends and gathers; Shen dwells within Qi and merges with it. When Qi is full, Shen spreads throughout the body. The voice, in turn, arises when Shen and Qi are stirred into action. Here, “shang” means “to take” and “ju” means “complete.” The phrase “the voice takes form and Shen is complete” means that when one speaks, the Shen and Qi are present in their fullness.

“The Nine Heavens rejoice” means that Heaven takes the nurturing and bringing forth of the myriad things as its purpose. When the emperors of the Nine Heavens see that the primordial Qi has encountered no obstruction and the fetus has developed smoothly into a person, they praise and rejoice.

The account of “Taiyi holding the talisman” is recorded in the Taidan Yins hu: the five spirits Taiyi, Gongzi, Baiyuan, Siming, and Taokang enter the Purple Chamber. Each carries a green jade table, on which lie five talismans, and presents them in turn to the Emperor Lord. Taiyi is foremost among the five spirits, so the text says that Taiyi holds the talisman. The Dadong Yu Jing also says that the spirit Taiyi Fuzi holds in his left hand the talisman register that records a person’s life. Taiyi is the spirit present when a person first takes shape in the womb, and is named Wuyou Shou. At the moment of birth, Taiyi holds the talisman, joining the spirits to the person’s body. After the person is born, Taiyi remains beneath the Jade Pillow, behind the rear gate of the Muddy Pellet Palace.

“The Emperor Lord assesses the allotted lifespan, oversees the register, and inscribes the record” means that the Emperor Lord determines a person’s share of life and enters and engraves it in the register of destinies. The Emperor Lord is named Feng, also written Jiangzi Lingfan, and is additionally called Qiling or Divine Elder. After a person is born, the Emperor Lord resides in the palace outside the Purple Gate between the eyebrows. “Overseeing the register” means serving as the Lord in Charge of Records; “inscribing the record” means recording a person’s lifespan in the register.

“Siming determines the lifespan count” refers to the Elder Siming of the Center, who determines how long a person will live. Once the body has taken shape, Siming resides in the Crimson Palace, within the heart chamber, at the gateway through which the blood vessels enter and leave.

“The Five Emperors oversee birth” means that the emperors of the five directions jointly watch over a person’s birth: the Azure Emperor Diaoliang, the Red Emperor Changgai Jue, the White Emperor Peng Anxing, also written Zhang Anxing, the Black Emperor Baocheng Chang, and the Yellow Emperor Lin Xufu, also written Hanguang Lu.

“The Holy Mother guards the chamber” means that the Holy Mother of the Nine Heavens presides over human generation and therefore guards the chamber of the womb. The celestial gods, terrestrial spirits, and gods of the Three Realms all join in protecting it. Those in Heaven are called “shen,” because their transformations are subtle and difficult to fathom; those on Earth are called “qi,” because their forms are visible to people. The Three Realms are Heaven, Earth, and Water. To say that they “all stand ready to guard” means that all the gods respectfully protect the chamber.

“The Marshal of the Nine Heavens” refers to the Great Marshal of the Immortals, the Master of the Way of Longevity, Baicheng Xusheng. The court is the central position, and the East is the direction associated with the Qi of life. “Nine recitations” means that the liturgical text has been recited nine times and its required number of recitations completed. Men chant “gong,” “jing,” and “nuo,” expressing reverent praise; women chant “feng,” “jing,” and “shun,” expressing reverent and obedient acceptance. This shows that men and women use different chants in the ritual.

The “life text” is the Nine Chapters. “If the life text is not sent down, one will never be born” means that without its descent, a person cannot be born. The pivotal process governs order and disorder, good and ill fortune, life and death; if it is disrupted, birth cannot take place. The names of the gods above come from the Liezhuan of the Three Heavenly Lords.

For a person to be reborn as a human is an exceedingly honored event. When washed and refined by the Qi of the sun, a person is powerful enough to stir Heaven and Earth. Even if the Perfected Ones of the heavenly realms, the spirits of the earth, and all the gods of the Three Realms descended together, they would not look down on that person. Nor is anyone born into the world in a lowly or insignificant state.

“Returning to life” means that the Dao of Heaven is already contained within human beings; they possess it from the beginning. With it, they can live; without it, they die. Thus, to be reborn as a human is for the Dao of Heaven to return to one’s body. “Washing the form in the sun” means leaving the realm of utmost Yin and receiving a cleansing bath in the Qi of utmost Yang. A commentary from Shu says that upon first receiving a human body, one must go to the southern Cinnabar fire-refining pool, wash in the water of Yellow Radiance, and then enter the womb. Only then can one become a complete human being.

The scripture does not say “Yellow Radiance” directly, but instead says “the sun.” Yellow Radiance is the essence of the sun, housed in a palace upon the sun, also called the Palace of the Cavern of Yang. There is a pool of flowing fire there, containing the true water of Yellow Radiance, which the celestial beings often use to wash their bodies. Both accounts are preserved here.

The human spirit unites with the “Three Treasures”—the Daoist Jing, Qi, and Shen—and Qi shares its root with the Nine Heavens. The head and feet symbolize Heaven and Earth, while the seven openings—the two eyes, two ears, two nostrils, and mouth—correspond to the sun, moon, and stars. The human body and the Three Powers of Heaven, Earth, and humanity are interconnected; the pivot that sets them in motion is one and the same. Thus a person is powerful enough to stir Heaven and Earth, and holds an honored place beyond measure. Even if all the gods of the Three Realms descended together, they would not look down on that person. At birth, a person is not lowly. How, then, could anyone fail to cherish their own life?

Thus, if people cherish their bodies, nourish their spirits, value their original Qi (the vital energy at the source of life), and guard their roots, they can ultimately become imperishable and indestructible, attaining immortality. Their flesh and bones will ascend together, rising to the Three Pure Ones (Sanqing, the Daoist realm of three pure heavens). This is because their Virtue accords with the Three Qi (the three kinds of primordial energy that constitute all things in Heaven and Earth), and they resonate with the Nine Qi. Though people are born with physical form, they may fail to honor their original Qi, cherish their bodies, care for their lives, and nourish their spirits. Instead, they bring destruction upon themselves and depart from their original nature. The previous chapter praised these principles and earnestly urged people to cultivate them.

The human body takes its model from Heaven and follows the patterns of Earth. It accords with the Three Powers (Heaven, Earth, and humanity) and embodies the qualities of the Five Phases (Wood, Fire, Earth, Metal, and Water). Sustained by blood and Qi, it is also the foundation on which human intelligence and ability depend. How could it not be cherished? Yet the body is more than physical form: it must have a spirit governing it within. The spirit, too, should therefore be nourished. The Nanhua Jing (another name for the Zhuangzi) says: “Be pure and undivided; be tranquil, focused, and unchanging; be calm and free from striving; act in accord with the natural order.” This is the way to nourish the spirit. To value the original Qi is to restrain it and not dare to use it up recklessly. To guard the roots is to protect them and not depart from the source of life. Hence the teaching: remain centered and embrace the One, keeping pace with the Dao from beginning to end. This is what it means ultimately to become imperishable and indestructible.

Through this cultivation, one begins by cherishing the body and ultimately learns to use it well, bringing it into accord with the Dao. One begins by nourishing the spirit and ultimately comes to perceive it deeply. Then one rides the clouds and roams through the Great Clarity (the Daoist realm of clear, empty heavens), matching Virtue with the Three Qi and resonating with the Nine Qi. If one turns away from these principles, how could one avoid destruction and the loss of one’s original nature? This is all brought upon oneself. From “The Three Titles” through this point, the text comprises five chapters.

The Jiutian Shengshen Zhang (Scripture on the Generation of the Spirit by the Nine Heavens) came into being when the three forms of Feixuan Qi (the sublime primordial energies described in Daoist scriptures) joined and sounded together, then congealed into a numinous text. It can unite the myriad spirits, contain hidden rhythms and esoteric names, and cause primordial Qi to congeal into form. It is a naturally generated text. The previous chapter praised the completeness of the natural body and the fullness of its functions.

This passage explains the meaning of the “Chapter of Generating Spirits.” It is formed when the Flying Mystery Qi of the Three Caverns (the three classifications of Daoist scriptures) gathers and coalesces into sound and sacred script; hence it is called “sound formed through threefold union.” The sacred script brings together the hidden rhythms and inner names of the gods, and has the power to gather generative Qi and give rise to form. Here, “hidden rhythms” refers to the secret rhythms of the heavens, while “inner names” refers to the inner names of the myriad spirits.

When this chapter is recited, spirits and practitioners at different levels each receive their corresponding effects. Recitation by the Heavenly Treasure opens the light of Heaven and Earth; by the Numinous Treasure, it opens a path for the souls of the dead through the long night of the Ninefold Abyss, the depths of the underworld; by the Divine Treasure, it brings the myriad spirits under control; by the Great One, it enables the gods within the body to take their places; by the Thearch Lords, it gathers form; and by the Nine Heavens, it enables a person to be generated and transformed. The preceding passage describes the merit gained by reciting the scripture: its mysterious responses manifest according to each person’s capacity and cultivation. When a scholar recites it, they may ascend to Heaven.

The Heavenly Treasure Lord (Tianbao Jun), a revered Daoist deity, manifested in the world at the beginning of the Longhan era. At that time, the sky had no color, the earth had no abyss, and Heaven and Earth were in chaos, vast and dim, without light. The Heavenly Treasure Lord used the natural patterns to open up Heaven and Earth. Above and below were then clearly distinguished, and Heaven and Earth appeared in the light.

The Numinous Treasure Lord (Lingbao Jun) manifested in the world when the Longhan era first opened its registers. As the founding master who guides all beings to salvation, he is said to open a path of release for the souls of the dead in the long darkness of the Ninefold Abyss. The Divine Treasure Lord (Shenbao Jun) manifested in the world in the first year of the Chiming era. As the ruler of all the gods, he is said to govern the myriad spirits. “Govern” means to lead and command.

The Great One (Taiyi), a revered Daoist deity, is the most exalted among the gods. Therefore, reciting this passage can bring the gods within one’s body to completeness. The Lord Emperor is Feng Lingfan. “Forming the body” means condensing primordial Qi to create a physical form. “The Nine Heavens” refers to the emperors of the Nine Heavens. In general, the passage above describes the merits of reciting scripture and the practice of benefiting others.

Those who recite and those who listen stand in relation to one another: the reciter gives a benefit, and the listener receives it. Practitioners of the Dao stand between these two roles. At first, they cultivate themselves and gain benefit for themselves; once their practice has matured, they can also benefit others. Although each person practices in a different way and their merits vary, in the end they all follow the same Dao.

When spirits hear this passage, they can rise to a higher rank; when ordinary people hear it, their lives can be prolonged; when souls in the underworld hear it, they can be saved; when withered things hear it, they can give off smoke; when infants hear it, they can begin to speak; and when dead bodies hear it, they can be restored to human life. The preceding passage explains that all kinds of beings take refuge in this scripture and receive benefits according to their circumstances.

“Giving off smoke” is like warm vapor rising upward, a sign that life is about to emerge. Smoke is harmonious Qi. The Great Cavern Scripture (Dadong Jing) says, “The seven ancestral spirits rise anew; more wondrous still, the scene gives birth to smoke,” describing the same phenomenon.

The Three Treasures—the Heavenly Treasure, Numinous Treasure, and Divine Treasure—are wondrous and profound, the source and root from which all things arise. Thus, ghosts and spirits cannot fully understand them, and ordinary people can scarcely hear of them. The passage above speaks of returning to the root and resting in stillness.

“Spirit” refers to transformations so subtle that they are difficult to fathom; “mystery” refers to profound obscurity.

“Shen” refers to wondrous transformations and effects beyond measure; “mystery” refers to principles so subtle and profound that they are difficult to understand. The source from which all things arise is exceedingly deep and mysterious. Even the spirits cannot fully know it, and ordinary people can scarcely hear of it. The “root” spoken of here is like the root of a plant: unseen, yet the source of its growth and flourishing.

But earlier the text says that spirits can ascend after hearing the scripture, and ordinary people can endure after hearing it. Why does it now say that neither spirits nor ordinary people can know or hear it? Because the earlier passage describes the mysterious efficacy of the Scripture on the Generation of the Spirits of the Nine Heavens, the aspect of the Dao that manifests and is more readily perceived. Here, the “three treasures of mystery”—the three fundamental mysteries in Daoist teaching—refer to the most hidden and subtle aspect of the Dao’s essential nature. From the Scripture on the Generation of the Spirits of the Nine Heavens up to this point, the text comprises four chapters.

Those who study the Supreme Dao look up to the way of the immortals. Even if they attain immortality through “corpse liberation”—a Daoist means of shedding the physical form—and pass through transformations of death and rebirth, they ultimately return to the immortal way. At that time, body and spirit unite and are no longer separated; together they enter the true realm of the Great Dao.

The Scripture of the Eight Purities says that the Supreme Dao is divided into three grades, the Dao of the Highest Perfected into seven, the Dao of the Middle Perfected into six, and the Dao of the Lowest Perfected into eight. The Nine Chapters are the gateway to the Great Cavern Scripture. Within the Dao of the Highest Perfected, the Cavern Scripture ranks as the fifth grade, which is why it is called the “Higher Dao.”

“Corpse liberation” belongs to the category of the “Five Liberations”: it is a way for a practitioner to leave the physical body and attain release. “Passing through extinction and turning on the wheel” refers to those whose cultivation is still shallow and whose rank among the immortals is not yet complete. In accordance with their allotted fate, they undergo death and rebirth. The Scripture on Delivering People says that those who have studied the Dao only late and superficially, and whose immortal rank is not yet fulfilled, will meet extinction when their time comes. It also says that if they can remain undiminished amid the cycle of rebirth, they may become immortals.

Here, “study” and “yearning” both refer to states that are still being pursued and have not yet been attained. Practitioners may therefore undergo corpse liberation, extinction, and rebirth. But as long as they set their resolve on cultivating the Dao and continue their studies without faltering, they will ultimately return to the Dao of the immortals. Their body and spirit will then be joined, no longer separate, and enter together the true realm of the Dao. In all study and practice, reaching the truth of the Dao marks the ultimate attainment; and this scripture is indispensable to reaching it.

Without this scripture, the Qi of the womb would stagnate and fail to flow; death Qi would take root and become fixed; the true visions could not be maintained, and the vital Qi would lose its measure. The body’s “nine gates”—the apertures through which the body’s spirits and Qi enter and leave—would be blocked, and the body could not give rise to spiritual illumination. One would merely bear a physical form, moving about as though sustained by a breath lodged within it. By learning this method, one can sit at ease and attain the natural state. The previous chapter discussed praise, exhortation, purification rites, and related matters.

While a person is still in the womb, they have already received the Qi of the Nine Heavens—the primordial Qi that forms human life—and gathered it into human form. After birth, twelve knots remain in the womb, coiled and fixed within the Five Viscera. When the Qi of the Five Viscera is obstructed, these knots cannot be loosened and will not disappear on their own. Thus illness arises when the knots are blocked, while life ends when they become firmly bound.

The Scripture of the Dao of the Azure Spirit, Lord of Yang’an says: “When a hundred knots grow thick within the Five Viscera, they bring forth all manner of illness. Use the Mysterious One, the Empty Grove—the cultivation method in this scripture for opening gates and loosening knots—to open the apertures and untie the knots. As the knots are removed and illness disperses, the essence of Shen and Qi fills the body, the immortal Dao draws ever nearer, and the road to death is gradually cut off.” This idea runs through every chapter of the Scripture of the Great Cavern. If the root established in the womb has not been severed, it is difficult to escape the cycle of rebirth; if the knots are not undone, the Qi of life cannot arise. This is the key to cultivating the generation of Shen, and the first task in cultivating the True.

If one merely acquires a human form and lives as though sustained by a wisp of Qi, possessing a body but knowing nothing of the Dao of generating Shen, what difference is there from a walking corpse? If one understands this passage of scripture and practices its Dao in quiet sitting, one can unite with the gods and transform into the Emperor One, a divine True One revered in Daoism. From nothing, one enters being; within the dark void, one revolves and transforms, sitting at ease until one reaches the natural state. This teaching is indeed trustworthy.

The Three Treasures are precious. The Nine Heavens’ most true Dao is kept secret within the Great Abundance, the celestial treasury of Daoism, and set forth in the ninefold golden registers and the Purple Yang Jade Terrace. This text will not appear unless Heaven and Earth are first opened. It is a forbidden book of the Celestial Worthy of Primordial Beginning, unknown even to ghosts and spirits. Anyone who steals it will endure, through countless kalpas, the torment of wind-blades; their soul and spirit will perish, with no hope of life ever again. Those who follow its prescriptions and practice with reverence can become immortals in both body and spirit. The passage above explains that this text is precious and secretly kept, and must be revered.

The Shengshen Jing is an important scripture honoring the Three Treasures—the Dao, the scriptures, and the teacher. It also conveys teachings handed down by the Perfected Ones of the Nine Heavens, and was kept hidden in the Palace of Great Abundance. The Five Elders’ Jade Register says that the Palace of Great Abundance is the Purple Palace in the Nine Heavens, concealed behind layer upon layer of barriers. In the scripture, “shelf” refers to a piece of furniture such as a writing table, while “platform” means a place for setting down scriptures. Had the heavenly book not been revealed in the distant Longhan era, during a primordial cosmic cycle in Daoist legend, and had the Divine King not made an earnest plea at the risk of violating the prohibition, how could this scripture have come down to the world? Thus, those who steal the scripture in secret incur punishment, while those who honor and uphold it can become immortals.

According to the Great Cavern Scripture of the Female One, the precepts issued by the Most High state that if someone transmits a heavenly book and thereby brings calamity upon their ancestors, it is because teaching the heavenly book carries its own liability, and because the scripture binds the transmitter by oath to prevent its contents from being divulged. The Upper Chapter of the Black Register also records that, besides the Water and Fire Officials, there are two examiners: the Left Wind Examiner and the Right Blade Examiner. These divine officials investigate the transgressions of cultivators. The Left Wind Examiner punishes those who receive scriptures, Fulu (talismans and registers), sacred treasures, and secret instructions, but fail to swear an oath or practice according to the rules; instead, they covet money and secretly sell or transmit them, thereby violating the laws of Heaven. The Right Blade Examiner punishes those who break their oaths, betray teachers and companions, speak recklessly about good and evil, or damage their spiritual foundations. These offenses are extremely grave. This makes clear that those who steal scriptures in secret should be warned, while those who honor and uphold them should devote themselves diligently to cultivation.

The names of certain people have long been entered in the Three Primordial Palace—that is, the Three Pure Ones’ Palace, the celestial residence of the deities honored as the Three Pure Ones (Sanqing). In a future life, these people are destined to become immortals of the Three Pure Ones and are therefore qualified to receive this scripture. If they have the good fortune to encounter an opportunity for its transmission, they should prepare gifts of gold and treasure, serve their teacher with sincerity, and receive the scripture through a sworn rite conducted in accordance with the prescribed ritual. Afterward, they must devote themselves to practicing it and guard its secrets carefully; they must not reveal them lightly, or they will suffer examination by the Wind and Blade Examiners. Here, “closing the heart” means gathering the mind and concentrating on cultivation; “goodness accumulated in past lives” refers to virtuous connections formed in previous lifetimes. The preceding chapter urges cultivators to cherish these auspicious connections and never transmit the teachings carelessly.

In ancient times, this scripture was classified as a forbidden book, unknown to the world. Only in the Great Mystery, where the Golden Pavilion and Jade Register were kept, were there precious texts such as the Golden Pavilion Jade Names and the Jade Tablets and Purple Slips. In the Three Heavens of the Three Origins—the upper, middle, and lower heavens spoken of in Daoism—there was the Hidden Record of Dawn’s Companions. In the Elixir Terrace, the immortal realm’s repository of books described in Daoist texts, there were documents written in yellow script. Only those destined eventually to become perfected beings were qualified to receive this scripture.

When the proper circumstances and time for receiving the transmission had come, one should also prepare gold, silk, and precious objects to offer to one’s master as a sign of sincerity, then receive the scripture after swearing an oath according to the liturgy. After receiving it, “closing the heart and putting it into practice” means gathering the mind and cultivating in silence, without making it known to others. The meaning of “wind blades” is explained earlier.

The method of cultivation is as follows: observe the fast for one thousand consecutive days and take no part in worldly affairs, allowing all worldly burdens and desires to gradually fade away. Calm the heart and silently keep the thought within. After burning incense and observing the precepts, enter a quiet room facing east, click the teeth nine times, regulate the voice and breath, and then recite the treasured chapter. The preceding chapter speaks of leaving worldly affairs behind and entering the path of cultivation, clearing the mind so that it accords with the source of the Dao.

The Scripture of the Illustrious Emperor’s Forty-Nine Chapters says: “Fasting and keeping the precepts are the foundation of the Dao and the bridge leading to its teachings.” Then, following the instructions given earlier, regulate the voice and breath and recite the treasured chapter. The preceding chapter speaks of leaving worldly affairs behind and entering the path of cultivation, clearing the mind so that it accords with the source of the Dao.

The Scripture of the August Sovereign in Forty-Nine Chapters says that purification and abstinence are the foundation for seeking the Dao and a bridge leading to its teachings and methods. Those who wish to study the Dao should purify their minds, observe abstinence and precepts, and remain upright and sincere at all times. In this way, deviant thoughts and delusions will naturally fade away. The “purification” spoken of here mainly means “purifying the mind”: making the mind quiet and single-minded.

The True Classic of Nanhua says that when one’s intention is focused, one should not listen only with the ears but listen with the mind; going further, one should not listen only with the mind but perceive through Qi (vital energy). Hearing stops at the ears, while the mind’s thoughts stop at attachment to external things. Qi must be empty and still to receive the myriad things. Only the Dao can gather in emptiness and stillness; this emptiness and stillness is the purification of the mind. Yan Junping also says that the mind must be made empty and still to seek Dao and De (Virtue/Power), and Qi must be calmed to commune with the spirits.

Lu Xiujing’s text on purification rites says that human nature is not that of a sage or perfected being, yet people live in an age of the Five Turbidities. The Three Corpses—the spirits said in Daoism to stir up desire and record people’s faults—are powerful, and the mind is continually disturbed from within. Each of the body’s nine openings and four limbs has its own inclinations, and even ordinary actions can lead people into danger. Daoism therefore established rites of purification and abstinence to regulate outward conduct, and taught people to focus their inner visualization, gather the spirit, and still their thoughts in order to correct the mind. It also prescribed methods of refining Qi from the embryonic origin to regulate food and drink, and used rites such as praying to the perfected and offering thanks in audience to cleanse faults, before proceeding to further practice.

Those who no longer cling to learning one thing after another, if they can reach profound stillness and abide in a state of continually diminishing desire, will accord with Wuwei (non-action). The entrances through which crookedness and deluded thoughts arise will then remain closed, and the mind can stay calm and pure. The habits and karmic obstructions accumulated over a person’s life run deep, making it difficult to unite with the Dao all at once. One must therefore rely on purification and abstinence to shut out external distractions and quiet scattered thoughts, so that the mind can accord with the Dao. This calls for prolonged observance—for example, a thousand days without attending to worldly affairs—so that the mind remains focused and practice becomes sustained and well established. In this way, the vexations stirred up when the senses are drawn toward external things can be cleansed away naturally.

Unless the mind has deep insight, it is difficult to make it clear and still at once. As the scripture says, if the mind cannot roam freely in the way of Heaven, the six senses will contend with one another. Thus one’s original, pure nature is lost as it follows the senses. When disturbances from the outside recede, the mind naturally becomes level and the thoughts naturally grow quiet. “Leveling the mind” means making it even and settled; “silent contemplation” means stillness without thought.

One should then burn incense and observe the precepts. The rising smoke of incense symbolizes harmonizing Qi spreading everywhere, able to reach the true Dao and respond to the perfected and holy beings. “Purity” symbolizes clarity of mind; “fragrance” symbolizes the fragrance of one’s De. “Precepts” mean examining and restraining oneself, regulating one’s conduct, and stopping faults and preventing wrongdoing. “Holding to the precepts” means cherishing and observing them. If the mind is already level and the thoughts quiet, and one has reached a state in which one’s nature is clear and all phenomena are empty, one may enter the subtle state of neither clinging to the observance of precepts nor violating them. Yet only sages can do this. If the mind’s thoughts lose their discipline, one can still turn from the right path to the wrong one. One must therefore first establish inner stillness as a foundation; only then will self-awareness in everyday actions become evident of its own accord.

When entering the quiet chamber, one faces east to welcome the Qi of growth and renewal. Clicking the teeth nine times summons the spirits within the body; nine is a yang number. The Scripture of the Divine Spirits in the Lofty Treasure says that, when clicking the teeth, the left teeth are called the “Heavenly Bell,” the right teeth the “Heavenly Chime,” and the middle teeth the “Heavenly Drum.” To drive away ill fortune, click the Heavenly Bell; to subdue evil, click the Heavenly Chime; to visualize and summon the spirits and focus the mind on the Dao, click the Heavenly Drum. When clicking the teeth, keep the mouth closed and relax the cheeks so the sound is deep and resonant. The Hidden Instructions for Ascending to Truth holds that the teeth guard the spirit of the gallbladder, strengthen the might of the stomach spirit, and also contain the essence of the spirit of Kan. Thus, clicking the teeth can drive away harmful influences, subdue evil, and bring one into communion with the true Dao.

Next, one should harmonize the voice, regulate the breath, and recite the treasured text. A harmonious voice shows that the breath has been properly regulated; the inner state is revealed outwardly. When the mind is harmonious, Qi is harmonious; when Qi is harmonious, the body is at ease; when the body is at ease, the voice is harmonious; and a harmonious voice can respond to the harmony of Heaven and Earth. The Hidden Commentary on the Instructions says that after every five hundred characters recited, one should click the teeth three times, touch the upper and lower lips with the tongue, and swallow saliva three times. This prevents the breath from being depleted and keeps the voice clear.

This passage describes an essential method for entering the Dao, and practitioners should put it into practice with care. Cultivation is not merely reciting scripture aloud.

Recite it once, and the sound reaches the heights of the Nine Heavens. Recite it twice, and Heaven and Earth treat it with reverence. Recite it three times, and all three realms—the different levels of existence, such as Heaven, Earth, and the human world—come to pay their respects. Recite it four times, and the Heavenly Kings descend to the immortal realm. Recite it five times, and the Five Emperors, divine beings who govern the five directions, come to pay homage to the Dao’s truth. Recite it six times, and even the demon kings restrain themselves. Recite it seven times, and the stars halt their courses. Recite it eight times, and the dark night grows bright. Recite it nine times, and the gods of the many heavens descend together; every spirit stands guard over the reciter’s carriage.

If one practices according to the methods described above, the following responses will appear when reciting the scripture.

First, consider Yin and Yang, the two fundamental forms of Heaven and Earth. Reciting once belongs to Yang and symbolizes Heaven, so the sound rises to the Nine Heavens. Reciting twice belongs to Yin and symbolizes Earth; therefore, the spirits of both Heaven and Earth respectfully bow in greeting. The later phrase “at the second recitation, the sound resounds through the Earth” refers specifically to Earth. Here, Heaven and Earth are both mentioned because the sound has already reached the Nine Heavens during the first recitation; by the second, the celestial gods and earthly spirits bow together. This is like the “Heaven and Earth set forth their rites” described in the Scripture on the Deliverance of Humanity.

Reciting three times symbolizes the establishment of the Three Powers—Heaven, Earth, and humanity. Thus, all the spirits of the Three Realms respectfully bow at the reciter’s dwelling.

Reciting four times corresponds to the Four Symbols. The four Heavenly Kings of the azure Heaven in the east, the cinnabar Heaven in the south, the white Heaven in the west, and the dark Heaven in the north all gather, and the immortals descend to that place.

Reciting five times corresponds to the Five Phases (Wood, Fire, Earth, Metal, and Water). The Lords of the Five Directions each lead their Perfected spirits to pay homage, as though guarding the practitioner’s soul and attending upon them.

Reciting six times causes the demon kings to restrain themselves. Six is the number of Great Yin, and the demon kings of the Six Heavens belong to the “ancient Qi of the Six Heavens”; their power is comparable to Heaven’s. When the Celestial Worthy of Primordial Beginning carries out his teaching, demons arise alongside it to obstruct and test those who cultivate the Dao. Practitioners first undergo the trials of lesser demons, then those of greater demons. Only after passing these trials are they recommended and elevated to the ranks of the immortals. By the sixth recitation, the Yin number has reached its limit. Though the demons’ might is great, the power of reciting the scripture is enough to subdue them, making them draw in their heads and limbs and dare not interfere recklessly.

Reciting seven times corresponds to the Seven Stars and also symbolizes the seven apertures of the human body. “The gates come to a halt” is like the “wheels stop for a time” in the Scripture on the Deliverance of Humanity; it means that the stars temporarily cease their movement.

Reciting eight times corresponds to the number of Lesser Yin. The dark night is where Yin Qi resides, yet now it grows bright as Yang Qi rises.

Reciting nine times completes the merit. All the heavens descend, and every spirit comes to offer protection. These responses are not deliberately sought; they arise naturally once merit is complete. The heavens all derive from the Qi of the Nine Heavens, and no spirit is separate from this Qi, so they all gather to offer protection.

At the first recitation, the sound reaches straight to the heavens, and the original Qi of the womb chamber—the chamber where the fetus develops—spreads freely and flows through. The principles of Heaven, Earth, and humanity are inherently interconnected. Thus, the first recitation accords with the primordial Qi, which is why it is said to “reach through to Heaven.” The Qi of the womb chamber is also thereby set flowing. Heaven One generates Water, which in the human body corresponds to Jing. The Scripture of Inner Observation says, “The first month is the womb chamber”; at this time, Jing and blood gather and congeal. The Qi of the Primordial One, Yellow Effulgence, opens the process of generation and transformation. When this Qi rises and descends in proper measure, the foundation of life’s growth will flourish.

At the second recitation, the sound resonates with Earth, loosening the foundation where the fetal body has congealed. The two recitations correspond to the two forms, Heaven and Earth, which is why the earlier passage also says that Heaven and Earth reverently take their places. When sound is made, it receives an answering echo, just as Yang Qi initiates and Yin Qi responds. Heaven is One and Earth is Two; this is their natural order. The sound resonates with Earth, and the knots at the root of the fetal body are loosened in turn, because the fetal root is attached to Earth. Earth Two generates Fire, which in the human body corresponds to Shen. Once form appears, Shen has a place to dwell. The Scripture of Inner Observation says, “The second month is the fetus.” At this time, signs of the embryo begin to appear in the fetus’s form. Once the fetal form has first appeared, its old root-knots also take shape. Only when it receives nourishment from the Qi of the Dark Cavern and Purple Portal, which severs the root-knots and closes the Gate of Death, and when the infant is then nurtured with gentle, warming Qi, can the stagnation in the fetal root be undone.

At the third recitation, the spirits respond with reverence, and the Gate of the Hun is refined into an immortal substance. In ancient usage, the characters for “refine” and “smelt” were interchangeable. The three recitations correspond to the Three Powers. Heaven Three generates Wood, which in the human body corresponds to the Hun. The Scripture of Inner Observation says, “In the third month, Yang Shen becomes the three Hun”; the Hun stirs and brings life to grow. When it receives the Qi of Longling Mingxian, which gathers the Three Clouds under its command, the Gate of the Hun can be refined into an immortal.

At the fourth recitation, the Heavenly King descends with the spirits of immortality, and the Gate of the Po closes its apertures. The four recitations correspond to the Four Images and also align above with the Four Heavens. Earth Four generates Metal, which in the human body corresponds to the Po. The Scripture of Inner Observation says, “In the fourth month, Yin Shen becomes the seven Po”; the Po remains still and steadies the body. When it receives nourishment from the Qi of Dangshi Mingyan You, the Gate of the Po can be closed.

“Fourfold” corresponds to the Four Images—the four kinds of Yin-Yang energy—and, ascending, accords with the Four Heavens. On earth, the number four generates Metal Qi; in the human body, this appears as the Po (corporeal souls). The Scripture of Inner Observation says that in the fourth month, the Yin spirit forms the seven Po, which quietly guard the body. They must be nourished by the Qi of dangshi mingyan you, so that the spirit lord can gather the circulating energy and refine it into pure radiance. “Closing the pass” means shutting the openings through which deathly energy enters and leaves, preventing external influences from intruding and preserving vital energy.

“Fivefold” corresponds to the Five Phases. The Five Emperors come to pay court to the true spirit, and the zang-fu organs become clear and unobstructed. Among the Five Phases, the Five Emperors govern the energies of the five directions: east, south, west, north, and center. In Heaven, the number five generates Earth Qi. In the fifth month, the five zang begin to divide; the spleen belongs to Earth, and at this time the measure of spleen Earth is complete. Within the body, this manifests as the zang-fu organs; outwardly, it manifests as the flesh. The Scripture of Inner Observation says that in the fifth month, the Five Phases differentiate into the five zang to stabilize the spirit and Qi. Thus, only when the five zang are complete can the Five Emperors come to pay court to the true spirit. These are the numinous Qi of the Five Immortals, used to refine and nourish the original zang-fu. Thereafter, immortal Qi can arise from the Purple Portal. The fu are the organs paired with the five zang, responsible for receiving and conveying: the small intestine pairs with the heart, the large intestine with the lungs, the gallbladder with the liver, the stomach with the spleen, the bladder with the kidneys, and the Triple Burner with the Gate of Life.

“Sixfold” corresponds to the Six Pitch-Pipes. When the effects of cultivation reach this stage, the six yin demons can be subdued, and the kings of the six heavens bow their heads and obey. The stomach tube produces fluids.

Six cycles correspond to the Six Pitch Pipes. When cultivation reaches this point, it can subdue the demons of the Six Yin. Thus, the kings of the six heavens are inwardly convinced and outwardly agree to submit. Six is the completed number of Water, which is why “Jin” (fluid) is used here to explain it. The Scripture of Inner Observation says, “In the sixth month, the Six Pitch Pipes settle the Six Organs and nourish the numinous Qi.” A cultivator must receive the harmonizing, integrating Qi of a high perfected immortal to nourish them. Only then can the womb tree be cut down, allowing the obstructed mind and spirit to roam freely to the Upper Capital in Heaven.

Among the Six Organs, why is the stomach singled out? The stomach belongs to Earth, which occupies the center of the Five Phases and can govern them all. In terms of the four seasons, Earth Qi flourishes for eighteen days at the end of each season. In terms of the Five Phases, nothing can take shape without Earth. If the organs are assigned to the Ten Heavenly Stems, Jia and Yi belong to Wood and correspond to the liver and gallbladder; Bing and Ding belong to Fire and correspond to the heart and small intestine; Wu and Ji belong to Earth and correspond to the spleen and stomach; Geng and Xin belong to Metal and correspond to the lungs and large intestine; Ren and Gui belong to Water and correspond to the kidneys and bladder. The stomach is the sixth of the Six Organs. Water gathers and comes to rest when it meets Earth, so the stomach is where bodily fluids are received.

Seven cycles correspond to the seven stars of the Northern Dipper and, in the human body, to the seven apertures. Seven is the completed number of Fire. Fire illuminates all things, so it corresponds to the radiance of the stars. The Scripture of Inner Observation says, “In the seventh month, the Seven Stars open the Seven Apertures, allowing light to shine through.” This means that, nourished by the Qi of the high immortals’ cavern scrolls, the seven apertures open. The scripture’s line, “Seven recitations open the double gates,” expresses the same idea.

After eight cycles, light appears in the dark of night. The Three Regions and Eight Radiances—the corresponding spirits and scenes within the body—become orderly and complete, and form and spirit each attain their full measure.

The “Eight Transforms” correspond to the Eight Trigrams; in the human body, they correspond to the Eight Effulgences. “Eight” is the completed number of Wood. Wood is characterized by compassion and benevolence and belongs to the east. It corresponds to the Zhen position among the Eight Trigrams and governs the emergence and growth of Yangming Qi (vital energy). Thus all things begin to sprout, and it also symbolizes light appearing in the darkness of night.

At birth, a person takes the One Qi as the root. It differentiates into the Three Origins, distributed through the upper, middle, and lower regions and their three Dantian (energy centers). Each Origin has its own Eight Effulgences, making the Twenty-Four Perfected Ones in all—the twenty-four divine perfected beings within the human body. The upper Eight Effulgences are governed by Nini (the Niwan, meaning the brain); the middle Eight are governed by the spirit of the Jiang Palace (the heart chamber); and the lower Eight are governed by the spirit of Guanyuan (the lower Dantian). The Jing of Inner Observation says, “When the spirits of the Eight Effulgences are complete in the eighth month, the perfected numinous beings descend.” This means that the Qi transformed and gathered by the perfected numinous beings nourishes the body, making form and spirit whole, so that they may remain settled for a long time without declining and perishing.

According to the method for undoing knots recorded in the Seven Slips and the Jing of Returning to the Origin, the upper Eight Effulgences are: the spirit of the brain, Jueyuanzi, with the courtesy name Daodu; the spirit of the hair, Xuanwenhua, with the courtesy name Daoheng; the spirit of the skin, Tongzhongzhong, with the courtesy name Daolian; the spirit of the eyes, Xujian Sheng, with the courtesy name Daotong; the spirit of the crown and marrow, Lingmo Gai, with the courtesy name Daozhou; the spirit of the spine, Yili Fu, with the courtesy name Daozhu; the spirit of the nose, Chonglong Yu, with the courtesy name Daowei; and the spirit of the tongue, Shiliang Zhi, with the courtesy name Daoqi.

The middle Eight Effulgences are: the spirit of the throat, Bailiu Fang, with the courtesy name Daotong; the spirit of the lungs, Suling Sheng, with the courtesy name Daoping; the spirit of the heart, Huanyang Chang, with the courtesy name Daoming; the spirit of the liver, Kaijun Tong, with the courtesy name Daoqing; the spirit of the gallbladder, Longde Ju, with the courtesy name Daofang; the spirit of the left kidney, Chun Yuan Zhen, with the courtesy name Daoqing; the spirit of the right kidney, Xiangdi Wu, with the courtesy name Daosheng; and the spirit of the spleen, Baoyuan Quan, with the courtesy name Daoqian.

The lower Eight Effulgences are: the spirit of the stomach, Tong Zhuyu (also written “Zhulai”), with the courtesy name Daozhanqiong; the spirit within the intestines, Zhaoteng Kang, with the courtesy name Daohuan Da; the spirit of the small intestine, Pengsong Liu, with the courtesy name Daochu; the spirit within the torso, Shouxiang Bo, with the courtesy name Daoling; the spirit of the chest and diaphragm, Guangying Zhai, with the courtesy name Daozhong; the spirit of the two knees, Bijia Ma, with the courtesy name Daocheng; the spirit in the middle of the left Yin and right Yang, Fuliu Qi, with the courtesy name Daogui; and the spirit in the middle of the right Yin and left Yang, Baobiao Ming, with the courtesy name Daosheng.

The nine passes correspond to the Nine Heavens. Thus, the divine beings of the heavens descend and resonate with the body’s nine palaces. The Three Passes, the five organs, the six bowels, the nine palaces, the Golden Towers and Jade Chambers, the twelve layered gates, the Purple Doors and Jade Clasped Gates, and the thirty-six thousand joints all give rise to divine beings at once, from their source and beginning. “Golden Towers and Jade Chambers” and “Purple Doors and Jade Clasped Gates” use palaces and doorways as metaphors for the body’s subtle inner regions. The preceding passage explains that by cultivating the Dao in accordance with its laws, one gradually accumulates merit and virtue.

The number nine corresponds to the Nine Heavens. The heavens descend in order to resonate with the body’s nine palaces. Nine is the completed number of Metal among the Five Phases. Once things have matured, they become firm, and so they belong to Metal.

The scripture says that the nine cycles correspond to the Nine Heavens. Thus, the gods of each heaven descend and align with the nine palaces within the human body. Nine is the completed number of Metal. When the myriad things have matured, they become firm and solid and belong to Metal; among the four seasons, autumn is likewise the time when all things mature. The Scripture of Inner Observation says, “In the ninth month, the palaces are arrayed throughout, to settle the Jing.”

Since a person’s virtue and functions are now complete, this level of heaven is called the “Heaven of No Thought, No Bondage, and No Desire,” and its Qi is called “the Qi of natural, mysterious illumination.”

The “Three Passes” are the Upper Jade Capital Pass, the paired Middle Passes at the spine between the shoulder blades, and the Lower Tail-Opening Pass. The “Five Viscera” are the heart, liver, spleen, lungs, and kidneys. The “Six Bowels” are named as follows: the large intestine is the Office of the Minister, the small intestine the Office of Primordial Yang, the gallbladder the Orchid Terrace Office, the bladder the Great Harmony Office, the stomach the Great Simplicity Office, and the Triple Burner the Limitless Office.

The “Nine Palaces” are the names of chambers within the human body, located mainly in the head. Three fen inward from the point between the eyebrows is the Palace of the Double Fields. One cun farther in is the Palace of the Bright Hall; three cun in is the Palace of the Dantian, also called the Mud Pellet Palace. At four cun is the Palace of the Flowing Pearl, and at five cun the Palace of the One Sovereign. One cun above the Bright Hall is the Palace of the Heavenly Court; one cun above the Grotto Chamber is the Palace of the Utmost Reality. One cun above the Dantian is the Palace of the Mysterious Elixir, and one cun above the Flowing Pearl is the Palace of the Great Sovereign. Each of the Five Viscera also contains nine palaces.

The Golden Tower is the same as the Layered Tower, a name for the throat; the Jade Chamber is another name for the brain. The Scripture of the Yellow Court says that within the Layered Tower are twelve tiers of tower gates. The commentary takes this to mean that the throat has twelve layers. The name Purple Portal appears in the Middle Chapter on Numinous Simplicity and refers to the area inside the head, above the eyebrows. In the Scripture of the Yellow Court, the Jade Junction is called the Jade Hall; it is also known as the Jade Junction.

The scripture’s phrase “thirty-six thousand joints, the root and origin, the beginning and source, all giving birth to spirit at once” means that the body gradually takes shape, while the miraculous spirit has no fixed form. When Qi within the body is abundant, spirit is complete. These spirits do not arise one after another in sequence, which is why the text says they are “born at once.” The Record of the Essence of the Nine Elixirs says that there are eighteen thousand celestial spirits and eighteen thousand spirits of the body, making thirty-six thousand in all. Once both spirit and Qi are complete, life comes into being.

The correspondence between the nine cycles and the Nine Heavens described above explains not only how human life comes into being; the same principle applies when a practitioner forms the sacred embryo, an inner attainment symbolizing the gathering of body, mind, and vital essence through cultivation.

Reciting the scripture nine times counts as one cycle. When a cycle is complete, the Three Realms—the Desire Realm, the Form Realm, and the Formless Realm—will all record the practitioner’s name. The Five Emperors, the heavenly rulers of the five directions, will acknowledge him and form a bond with him, calling him a “Perfected One.” After ten cycles, he can communicate with the primordial Qi and govern the myriad spirits. The Demon King will vouch for and recommend him, securing his place among the higher heavens. After a hundred cycles, he can commune with the gods and spirits and, seated in stillness, respond to the natural Dao. Taiyi, a revered Daoist deity, grants him a talisman of transcendence, while the Primordial Lady, a title for a goddess, guides him into rebirth. After a thousand cycles, he can communicate with the wondrous and numinous: seated, he can bring people back to life; standing, he can cause them to perish. Immortal youths and jade maidens obey his commands as they travel east and west. After ten thousand cycles, his cultivation and merit are complete. He can ride a dragon chariot and ascend to heaven in broad daylight. The passage above sets out, in order, the different levels of attainment and the highest state ultimately reached.

Each chapter counts as one recitation. After nine recitations, the spirits that protect the body and mind are complete, and the practitioner can then communicate and transform in accord with the One Qi, the vital energy at the source of the cosmos. All of this comes about naturally. After one cycle, immortal youths and jade maidens obey his commands as they travel east and west. After ten thousand cycles, his cultivation and merit are complete, and he can ride a dragon chariot and ascend to heaven in broad daylight. The passage above sets out, in order, the different levels of attainment and the highest state ultimately reached.

Each time one completes the recitation of a chapter counts as one recitation. After nine recitations, one’s spirit and Qi are full and complete; primordial Qi then flows freely, and transformations arise of themselves. After a full recitation, the Three Realms—the heavens, earth, and human world, together with the spirit worlds under their jurisdiction—will record one’s name. The Five Emperors, the Daoist deities who rule the five directions, will count one among their companions and determine one’s rank; one is then called a “Perfected One.” The Pearl Bag of the Three Caverns says that Perfected Ones descend from heaven to transmit the scriptures of the Great Dao, and that the way of the High Immortals may be learned through recitation and study, ultimately enabling one to become a Perfected One. “Companion” means joining the Five Emperors as one of their company; “determine” means distinguishing and assigning ranks.

After ten recitations, the efficacy doubles, and one can command and direct the myriad spirits. After a hundred, one can communicate with the spirits and, while seated in stillness, command the powers of nature. Taiyi, a Daoist deity, bestows Fulu (talismans and registers), and the Primordial Sovereign, a revered female immortal, receives one’s register of life. Because one’s merit and virtue have grown deeper, one can sit in stillness and summon the powers of nature. For example, using the method of the Six Jia to summon a traveling kitchen—the spirit or spiritual power that provides food—is a case of Taiyi conferring the Five Talismans and the Primordial Sovereign receiving the register of life.

After a thousand recitations, one can reach the spirits: they arrive when one sits in stillness, and one can make one’s body disappear while standing. Immortal youths and jade maidens, spirits who serve the immortals, can be commanded to travel east and west. The Perfected Ones of the Four Extremities of the Most High says that the Six Qi, the six kinds of primordial energy, move according to their natural patterns through the ten directions, while the Six Jia, Daoist spirit-generals, travel through the unseen realms. Practitioners can become visible or vanish wherever they go and take their place among the Heavenly Perfected. They fly through the void, riding clouds and Qi; jade maidens hold their towels, the myriad spirits protect them, and Perfected Ones build them a dwelling. Those who follow the supreme way will have three thousand jade youths and three thousand jade maidens to serve them. They lead the way, singing songs of the phoenix, while Xuanjun, a Daoist deity or celestial music, follows behind.

After ten thousand recitations, one’s cultivation of the Dao is complete. One can ride a dragon chariot and ascend to the immortal realm in broad daylight. The Jade Register of the Feminine One says that at this time the Five Elders support the chariot, the Eight Winds beat its wings, divine lightning clears the way, and jade radiance steadies its wheels. Riding clouds and driving dragons, one ascends in broad daylight. The Yellow Court Scripture also says that once one has donned a feathered robe, the Eight Winds come to one’s aid, and one rides the Three Pure Essences into the dawn clouds.

Some say that the scripture itself makes clear the efficacy and merit of this precious text. Yet those who recite it are as numerous as oxen’s hairs, while those who truly succeed in cultivation are as rare as qilin. They therefore regard its promises as impossibly remote, or even mock and scorn them. This is truly regrettable. The Dao De Jing says: “How deep and hidden it is! Within it lies subtlety. This subtlety is real and true, and within it lies what can be trusted. When faith is insufficient, there is disbelief.” The subtle Qi lies hidden in heaven and becomes heaven; hidden in earth and becomes earth; present in humans and becomes human; present in the myriad things and becomes them. Heaven and earth, people and things, sages and Perfected Ones, ghosts and spirits—all arise from this one essence of Qi. What is more, the human body takes heaven and earth as its model and contains the nature of the myriad things. It is supremely noble and numinous, so it is easy for it to resonate with them.

The histories record countless cases of loyal ministers and filial children who moved heaven and earth and communicated with ghosts and spirits through complete sincerity. They attained the deepest sincerity for only a brief time, yet their response was already so profound. How much more so for someone who fasts and abstains for years, remains free of worldly entanglements, dispels mundane desires, quiets the mind, and preserves their original, unspoiled nature? Alas, I have not seen anyone who can carry out this practice with calm and conscious resolve. Among those who cultivate for gain, scarcely one or two in ten thousand succeed; among those who force themselves to persevere, perhaps two or three in a thousand. How much less can those succeed who are half convinced and half doubtful, whose minds are cluttered with distractions, whose likes and dislikes damage their resolve, whose cravings disturb their spirit, and who are entangled in worldly affairs? If this is the state of their own cultivation, how can they blame the sacred scriptures for failing to fulfill their promises?

In ancient times, many people attained immortality through cultivation and recitation of scriptures, including Wei Zixu, Li Shunxing, and Sima Ziwei. Today’s students of the scriptures may not be able to sever all worldly ties and leave the human world. But if they can remain steadfast in their resolve, turn away from the mundane and return to the true Dao, recite and study with sincerity, and persevere over time, they will surely enter the ranks of the immortals. If faith is insufficient, disbelief will naturally follow. Strive in your cultivation! Strive in your cultivation!

From “Studying the Highest Way” up to this point, the text is divided into six chapters.

End of Volume One of Explanations of the Meaning of the Scripture on the Natural Generation of the Nine Heavens by the Numinous Treasure of the Cavern Mystery.

Volume Two of Explanations of the Meaning of the Scripture on the Natural Generation of the Nine Heavens by the Numinous Treasure of the Cavern Mystery.

Written by the Daoist Dong Sijing of Guishan, at Qingyuan Tianqing Abbey.

At that time, the Celestial Worthy of Primordial Beginning dwelt alone in stillness, resting within the Yellow Chamber of the Cloud Palace, behind curtains adorned with the Seven Treasures. At ease, he nurtured his nature and cultivated the true Dao in a realm of emptiness, clarity, and purity. He deeply grasped the wisdom that penetrates the mysteries, looked down to examine and investigate the principles by which spirits are generated, and explored the subtle, profound source of primordial chaos. His long, resonant cry reached through the Nine Heavens.

The previous chapter spoke of a time and place established provisionally to reveal the bearing of the Celestial Worthy of Primordial Beginning.

This scripture begins directly within the Yellow Chamber of the Cloud Palace, behind the curtains adorned with the Seven Treasures. The Celestial Worthy of Primordial Beginning, at ease, nurtures his nature and cultivates the true Dao in a realm of emptiness, clarity, and purity. He deeply grasps the wisdom that penetrates the mysteries, looks down to examine and investigate the principles by which spirits are generated, and explores the subtle, profound source of primordial chaos. His long, resonant cry reaches through the Nine Heavens. The previous chapter spoke of a time and place established provisionally to reveal the bearing of the Celestial Worthy of Primordial Beginning.

This scripture begins directly with the source from which all things between Heaven and Earth come into being, and so it has no usual preface. The Primordial Origin (the highest deity revered in Daoism) is the very substance of nature. This chapter of scripture is a passage formed from the condensation of nature’s Qi; it gives voice to nature itself and was not composed through human speech or writing. Yet if there is no preface, how was the scripture passed down? It is here, then, that the reason for transmitting the teachings is explained, to guide those who come later.

The highest sage’s wish to save living beings is ever present. Yet only when living beings call forth a response does the sage answer them. Thus the highest sage rests in quiet stillness, at ease and undisturbed. When the Divine King comes to request instruction, the sage responds and no longer remains hidden from view. The scene shifts from the sage’s quiet retreat to within the canopy adorned with seven treasures: this provisionally establishes a time and place to present the sage’s substance. From this point onward, that substance reveals its function.

“Xi” means harmonious joy, and “yi” means peace and calm. “Nourishing simplicity” means holding fast to the Dao in its original, unadorned state. “Emptiness” is like the Great Void, while “azure” suggests the mysterious and profound. In other words, let the mind and spirit roam through emptiness and unite with the mysterious Qi, thereby cultivating one’s true nature. “Savoring the penetrating wisdom” means carefully appreciating the true import of the Great Dao; “bending low to study the chapter on Generating Spirit” means devoting oneself to reading and reciting the chapter “Generating Spirit.”

“Principle subtle within the Great Chaos” means that the principle cannot be grasped directly through form or sound, and is therefore called “subtle.” Yet within the utmost emptiness and formlessness, all goodness is already complete and blended into one; this is why it is called “the Great Chaos.” “Whistling resounds through the Nine Heavens” means that the sound carries through the heavens above, proclaiming a heart of harmony and ease, reaching upward to Heaven and Earth and downward to all things.

At this time, the Great Flying Saint, the Limitless Divine King, the Jade Assistant, the High Chancellor, and the four attendant Dawn Officials all observe pure abstinence, uphold the ritual forms, and stand nearby. Facing the countenance of the highest sage, the Divine King feels a subtle response arise within him. Gazing up at the sage’s eyes, he opens his heart. Delighted to hear the divine chapter, he leaps for joy; listening to the heavenly voice, he feels renewed. Seizing this moment to grasp its meaning, he ventures to receive the sage’s gaze and pours out his thoughts wholeheartedly. Earlier, the text said that the Divine King came in response to the occasion; here it now leads into the questions he is about to ask.

“Flying Celestial Great Sage, Limitless Spirit King” is one of the Ten-Direction Flying Celestial Spirit Kings recorded in the Scripture for Deliverance. “Flying Celestial” means that his teaching flows without hindrance. “Great Sage” means that he possesses many virtues without taking pride in them. “Limitless” is an exceedingly exalted title, while “Spirit King” means that he governs the spirits.

“Jade Assistants, High Ministers” refers to the four Celestial Emperors in the Golden Palace, who serve as ministers. “Minister” carries the sense of making judgments and conveying pronouncements. The “Four Harmonizing Attendants of the Dawn” (some editions write “Palace” instead of “Dawn”) are like the chief ministers and chief aides who assist a ruler from before and behind, left and right. “Harmonizing” means bringing things into accord. These are all titles for the close attendants at the side of the Celestial Worthy of Primordial Beginning.

The Spirit King quietly composed himself and prepared to ask a question. He first undertook a purification fast—a ritual abstention to cleanse body and mind—and carried the credentialed staff used to summon the spirits. He looked up toward the Celestial Worthy’s revered countenance and was moved by its presence. Then, favored by the Celestial Worthy’s attention, he opened his heart. Serving at the Celestial Worthy’s side, the Spirit King sensed his manner as he bent in thought and gave a clear, resonant call. Deeply stirred, the king seized upon this feeling to understand the fortunate circumstances that had brought them together. Then, under the Celestial Worthy’s gaze, he was able to express feelings long held within. This was the moment for the Spirit King to purify himself and step forward to speak.

Thereupon, the Flying Celestial Great Sage, Limitless Spirit King stepped forward, bowed, and reported to the Celestial Worthy: “I am of lowly station, yet fortunate enough to look up and attend your sacred procession. My understanding is limited, yet you have raised me up and admitted me to the path of the hidden realms, allowing me to grasp more deeply its profound mysteries and take my place among the Spirit Kings. I govern life and death, command the Celestial Immortals, oversee and reward the Seven Awakenings—the seven methods of awakening—and survey the realms in every direction. I also hold rank alongside the High Ministers and share responsibility for the office of the Attendants of the Dawn.”

The passage above describes the ritual procedures for bowing and asking a question, and explains the Spirit King’s own duties.

This section consists entirely of the God-King’s words spoken before the Supreme One. The God-King says that his own virtue and talent are slight, and that he should not have been accepted. Yet he was cleansed by the Mysterious Ford—the wondrous bridge of passage, meaning the teaching of the Dao—and at once understood the Dao of stillness and profound mystery. Thus he was able to ascend to the rank of God-King, oversee the registers of life and death, and assume the office of a Celestial Immortal.

“To assess and supervise the Seven Awakenings” means to examine the progress of those cultivating immortality. In the Supreme Eightfold Purity True Scripture, the Seven Awakenings are given in this order: the conscious spirit begins to develop wisdom; with wisdom, one becomes able to see how things are; having seen, one becomes able to follow; having followed, one becomes able to practice; having practiced, one becomes steadfast; having become steadfast, one achieves realization; and after realization, one does not cling to it. The Seven Awakenings correspond to seven levels, all beginning with the first awakening. Because awakening can be shallow or deep, it unfolds in different stages.

“To survey distant regions” means to possess clear and penetrating wisdom, able to observe all things. “To regard in harmony the High Ministers” refers to the Jade Assistant High Minister mentioned above and the four attendant ministers who serve alongside him. “Harmony” means concord; “regarding one another in harmony” is like two people looking at each other and understanding one another’s thoughts, expressing shared aims and a congenial relationship. “Serving alongside” indicates that they hold the same duties and equal rank. At that time, the assisting ministers were united in virtue. They all feared that the age of calamity was approaching and shared the wish to spread the Dao and save living beings. The God-King therefore took the initiative, shouldering the responsibility and making his appeal. One edition reads “to take charge and supervise” instead of “to assess and supervise.”

Now is the time to respond to the occasion, fulfill the duties of the Nine Suns—the realm associated with revered gods or offices in the Daoist heavens—penetrate the hidden workings of Yin-Yang, and protect living beings. A great calamity is approaching; the cycle of Qi will come to an end in the year Jia Shen. Floodwaters will wash away defilement, and disasters will spread across the heavens. The Three Officials, who govern Heaven, Earth, and Water, will record everything with their brushes, distinguish among people, and assess their merits and faults, so that good and evil are each judged accordingly. The passage above describes taking this opportunity to awaken compassion and accept the responsibility of rescuing the virtuous.

The Divine King is already in a position close to the ruler and has the opportunity to submit a petition. With a great tribulation about to arrive, he should seize the moment and act in keeping with the times, making it his duty to propagate the Daoist teachings and save living beings.

“Encountering” means to meet or come upon something; “nine” is the highest yang number. On the term “solar,” the Scripture of Correct Methods says: when Heaven has completed 9,900 revolutions, a “yang eclipse” occurs; when Earth has turned 9,300 times, “yin surges forth.” When Yang energy reaches its limit, it declines and returns to Great Yin. When Yin energy swells to its limit, it turns and strikes against the energy of the Sun. Thus, Yin obstructing the flow brings about a yang eclipse, while surging Yang brings about a burst of Yin. This is called a “great tribulation.”

When a great tribulation arrives, Heaven and Earth are overturned. Rivers and seas overflow and burst their banks, drowning people; mountains sink, gold and jade melt, and the four quarters of Heaven and Earth fall into darkness and chaos. Corpses drift across boundless floodwaters, while lonely spirits weep amid towering waves. The scripture also says that the Five Directional Heavenly Emperors will examine and distinguish good from evil. At that time, all evil will be cut off and demons will perish; not one distant region in the eight directions will escape. Only the High Three Heavens—the highest celestial realm—have the power to dispel disaster. Without the blue registers and white tallies, Daoist documents recording names, merits, and transgressions, there is no way to escape the tribulation.

“To encounter the ninth solar” means to meet the yang eclipse, when the energy of the Sun declines and returns to Great Yin. In “Penetrating the Principles of the Yin Tally,” “penetrating” means understanding fully, while “tally” refers to the registers of the underworld. The phrase means to understand the registers governing Yin numbers and to hold authority over living beings. “The great cycle is nearly due; the numbers end in the year jia-shen” means that the cycle of the great tribulation is about to arrive, and that its allotted span will end in a jia-shen year.

The Scripture of Correct Methods says that after the Tang dynasty, following forty-six ding-hai years, the jia-shen year falling between them will mark the convergence of a minor tribulation. The Limitless Scripture of the Three Caverns and Highest Clarity says that the number of Yang Nine is 1,800 years, and when it coincides with a jia year, it is called a “Great Yang Nine.” The number of Hundred Six is 1,600 years, and when it coincides with a shen year, it is called a “Great Hundred Six.” If Yang Nine does not coincide with jia, or Hundred Six with shen, no disaster or tribulation takes shape. For this reason, the jia-shen year is regarded as the time when disasters and tribulations converge.

When Yang energy reaches its limit, Yin energy arises in its place, bringing great floods. Torrents sweep away filth, and calamities spread throughout Heaven and Earth. The Three Officials, deities who govern Heaven, Earth, and Water, take up their brushes to examine and classify the various kinds of living beings, reckon their merits and faults, and determine good and evil, as the Scripture of Correct Methods says.

From the Red Radiance era until the first year of the High Sovereign, according to the Treasury of the Jade Casket of Primordial Yang (a treasure repository recording the names of those who received ordination), there should have been 240,000 people who received ordination and attained the Dao.

The “Account of Calamities and Cycles” in the Seven Slips records that the Venerable of the Nine Heavens (a revered deity of the celestial realm) calculated the course of Heaven and determined the number of calamities during the Kaihuang era. He recorded the names of those who attained the Dao in the White Tablets and Azure Registers (celestial rolls), entering them in the genealogical records of the Imperial People. By the time of Tang Yao, the number had reached the limit of one cycle. This marked the transition of a minor cycle of calamities; the count rose and fell during that period, and the total number who attained the Dao was 240,000. Primordial Yang was an official post in the Purple Tenuity Palace, while the Jade Casket was a case for storing the rolls of those who received ordination.

After the Kaihuang era, the count proceeded to the Jia-shen year, when the various heavens began selecting and assigning celestial officials. Positions in the offices of the immortal realm had become vacant, and there were too few officials. The post of “wandering and unattached” was comparable to an extra-staff position, one outside the formal establishment. Each office needed suitable candidates to be appointed.

In the sequence that matches the Five Calamities with the Five Phases (Wood, Fire, Earth, Metal, Water), Kaihuang corresponds to Water. The phrase “after Kaihuang, the count proceeds to Jia-shen” refers to a time when torrents washed away defilement.

According to the Primordial Yang Jade Calendar (a celestial almanac), during the Three Dynasties, people of aspiration who had accumulated good deeds and rendered meritorious service were to be examined further. Recommended by the Three Realms and endorsed by the Five Emperors, they were entered in the celestial registers. Of these, 100,000 were selected for celestial office, and another 120,000 were chosen as reserve celestial officials. The selection of people during the Three Dynasties mentioned earlier was intended to fill positions in the immortal realm.

“Jade Calendars” are texts that record the cycles of tribulation and the officials of the immortal realm. The Yuanshi Records of Guishan says that the Celestial Worthy condensed the Qi of the Primordial Cavern and compiled it into the Jade Calendar. The Chapter on the Jade Calendar of the Primordial Cavern in the Heavenly Script Scripture for Delivering Humanity says that the Celestial Worthy of Primordial Beginning commissioned the Celestial True Sovereign to compile the Jade Calendar. It records the origins of the transformations within the Primordial Cavern, the basis of the cycles of tribulation, the divisions of the heavens, and the paths by which the Celestial True Ones and people of the heavens rise in rank or fall back after accumulating merit. It also explains the order of rank among the nine sages and nine grades. The “Three Eras” refers to periods such as those beginning with Red Radiance, the first year of the August Sovereign, and the time after the Kaihuang era. “Deputy” refers to an assistant or subordinate official.

Immortal registers can be compiled in many ways. Some record names drawn from stellar mansions that were determined before birth, entering them into the Mysterious Chart, the register of names in the Mysterious Capital. The Scripture of the Three Primordial Jade Registers says that a person’s name must be recorded in the Mysterious Chart of the Upper Palace, and the Fetal Venerable must oversee the Five Talismans, for that person to be considered “named in the Mysterious Chart.” The “mansion name” mentioned here means that a person’s name was inscribed in the immortal register before birth.

Some people were recognized as immortals because their bone structure and appearance matched the characteristics of immortals. The Orthodox Unity Celestial Master, for example, was said to have blue-green eyebrows, bright eyes, a high nose bridge, a square face, and a broad, thick chin. His eyes had a triangular feature, the crouching-rhinoceros bone extended through his brain, and the jade-pillow bone at the back of his skull was raised. When he let his hands hang down, they reached below his knees. Wei Huacun, too, was said to have extraordinary signs of an immortal, including purple veins in her five organs and the bones of a phoenix with the bearing of a dragon.

Others were reborn after passing into extinction. If an immortal’s rank was not yet complete, then, when their allotted lifespan ended, they were expected to pass into extinction and shed their former body. According to the records, they could be reborn after a certain period of time. Here, “cause” refers to the causes one creates, and “conditions” to the circumstances one encounters. The turning of causes and conditions means attaining fruition through the ongoing accumulation and transformation of causes and conditions. The Jade Scripture of Flying and Traveling among the Nine Mornings of Shangqing says that the North Star is the Great Steward in heaven, responsible for advancement and, in the lower realm, for guiding those who cultivate and study. It oversees all cases in which diligent practice and merit lead to the Way and to successive promotion in rank.

Some people cherish the Three Treasures so deeply that the merit of their good deeds reaches Heaven.

The “Three Treasures” mentioned here have several meanings. In this scripture, the Treasures of Heaven, Numinous Treasure, and Spirit Treasure correspond respectively to the Three Qi: Xuan, Yuan, and Shi—the three fundamental vital energies that form Heaven, Earth, and all things. When they descend into the human body, they become Jing, Qi, and Shen in the upper, middle, and lower Dantian. These are called the “inner Three Treasures.” The Three Treasures of the teachings are the Treasure of the Dao, the Treasure of the Scriptures, and the Treasure of the Masters. The Treasure of the Dao refers to the Three Venerable Ones of the Highest; the Treasure of the Scriptures refers to the true scriptures of the Three Caverns and Four Supplements; and the Treasure of the Masters refers to all the perfected saints who have attained the Dao in the ten directions, as well as the three revered masters who transmit the scriptures and guide people into the Dao.

The Jing of the Inner Hidden Treasury also explains the Three Treasures in terms of cultivating one’s mind and nature. When greed and attachment are stilled and dispelled, one is no longer entangled in worldly affairs, and one’s observance of the precepts remains whole: this is the Treasure of the Teaching. When anger does not arise, the external world cannot disturb one, and one’s meditation does not falter: this is the Treasure of the Masters. When ignorance and delusion do not lead one to cling to things, one is free of vexation and worry, and wisdom flows without obstruction: this is the Treasure of the Dao. These Three Treasures are neither within nor without; they are neither sound nor form. To “cherish them deeply” means to prize them sincerely and put them into practice. Those who do so attain clarity and calm within; this is a great good deed.

Those who make offerings to the Treasure of the Masters will be praised by the Three Officials of Heaven, Earth, and Water—the deities who respectively govern Heaven, Earth, and Water.

The Book of the Jade Writ of the Highest Heaven says that becoming a perfected immortal and ascending to the sacred realm depend on a master’s instruction. People are ignorant when they are born, and without a teacher’s guidance, they remain ignorant as they grow. Virtue, too, can indeed be learned only through transmission from teachers and elders. One should therefore make offerings to them according to proper ritual, and serve them with respect and diligence. Those who study and cultivate the Dao and fulfill these duties will earn the approval of the Three Officials of Heaven, Earth, and Water.

Those who practice purification and uphold the precepts continually accumulate merit, bringing themselves into communion with the spirits.

“Purification” means making the mind single and clear; “precepts” means putting a stop to wrongdoing and restraining what is improper. To “practice purification” is to persist in cultivating purity; to “uphold the precepts” is to observe them with reverence. Merit comes from diligent practice embodied in one’s conduct; Virtue is the quality built up through cultivation and good deeds. As merit and Virtue accumulate, one can bring oneself into communion with the spirits.

To devote the mind single-mindedly is to practice purification; to stop wrongdoing and set aside what is improper is to observe the precepts. Cultivation means advancing diligently without pause. To uphold means to receive the teachings and follow them throughout one’s life. Merit comes from acting diligently and giving that effort practical expression. De (Virtue/Power) comes from realizing the Great Dao and embodying its principles in oneself. The deeper one’s accumulated merit and De, the more readily one can resonate with the spirits and connect Heaven and Earth. The Baopuzi says, “If one has not accumulated enough hidden virtue, one cannot move the spirits.”

Some people give away their wealth and build Daoist halls—places where Daoist priests perform rituals, cultivate themselves, and teach the Dao.

This refers to building Daoist temples and guiding others toward the Dao. The Sutra on Karmic Causes and Conditions says that giving keeps greed from arising in the heart and prevents harm from coming from outside. When both inner and outer conditions are peaceful, all kinds of calamities are dispelled. Daoism therefore uses giving to break through attachment to possessions, allowing sacred power to respond unseen and bringing blessings in proportion to each person’s capacity. Yet this still means clinging to the act of giving. If one can let go of attachment to appearances—that is, attachment to “I am giving,” to what is given, and to the person who receives it—the resulting blessings and De cannot be measured by any finite standard.

Some people aid the poor, comfort those in hardship, and support and guide human and celestial beings—living beings who follow the heavenly Dao and take human form.

The Baopuzi says, “Establishing merit is most important; removing faults comes next.” Rescuing people from danger and disaster, and caring for the sick so they do not die needlessly, are all acts of great merit. Thus, people of De live with great compassion and help all beings equally. By accumulating such good causes, one can obtain good results.

Some people establish merit for the Three Masters—the ordination master, the register master, and the scripture master, who oversee ordination, manage Daoist registers, and transmit scriptural teachings. Once their practice and merit are complete, the celestial officials who administer the registers of Heaven record their names.

In the registers that assess merit and wrongdoing, the Three Officials—the Heavenly Official, the Earthly Official, and the Water Official—correspond to one another. The names of living beings are entered in advance in the appropriate registers, with their ranks clearly distinguished and nothing overlooked, however small. The preceding passage explained how good causes bring corresponding results and, in turn, set out the different grades of good deeds.

A commentary from Shu says: “The Three Origins” are divided into three Administrations, which are further divided into nine Administrations, comprising twenty-seven bureaus and one hundred and twenty offices. On the left are the offices that govern the world of the living and enable people to live; on the right are the offices that govern the underworld and record deaths. The left offices use green registers to record those who have performed meritorious deeds, while the right offices use black registers to record those who have committed offenses. If someone has both offenses and blessings, these are not simply entered in a single office’s records.

All such matters must be verified and examined. Some are examined for three years, some for nine, and some for twenty-four. Only after the relevant merit officers—the divine officials who assess good and bad deeds—and the records of the Three Administrations have been found to agree without error are the registers submitted in a memorial. The names of those destined to become the people who will seed the new world are then entered in advance.

Above the Formless Realm are four heavens of the people, places beyond the reach of flood disasters. When Heaven and Earth open anew, these people will become the inhabitants of the new age, and so they are called the “seed people.” “Pre-registration” means entering their names before the appointed time has arrived. The Jing of the Eight Plainnesses says that those who attain the Dao are registered in advance by the Azure Palace—a celestial bureau responsible for such records—before they are born. The word “pre-” has a meaning like the word ni in the Great Commentary on the Changes, which says, “To know what is coming is to go against the current”: it refers to foreknowledge of the future.

In addition, the Bureau of the Ninefold Darkness, which governs the netherworld, receives the Nine-Dragon talisman and command issued by the Eastern Florescence Azure Palace. It rescues the male and female souls of the dead from the jade registers of the Ninefold Darkness. Of those who had already earned a good name in life, whose merits were complete, and who were worthy of deliverance, 320,000 are selected. After the expulsion in the jia-shen year, they will usher in the new age as the “people of Great Abundance.” The earlier passage about transferring and rescuing those with good deeds from past lives means that they are to become people of the Age of Great Peace.

The Ninefold Abyss is the realm governed by the Earth Official, the divine official who oversees the underworld. It is also where guilty souls are confined and tried. Now even the spirits there are being selected and examined, showing that the intention to save has no bounds. The Eastern Florescent Azure Palace is the seat of the Great One, the Heavenly Worthy Who Relieves Suffering, a revered Daoist deity who saves the souls of the dead. It is located in the Fusang Palace of the Grotto of Yang. The calamity marked by the year Jia-shen is approaching. In principle, a number of souls should be driven out, so the Azure Palace has issued in advance a command bearing the Nine Dragons talisman. It opens the prisons of the Nine Offices and selects souls whose good deeds and merits were already recorded in the Jade Casket, so that they will not be driven out along with the others.

These souls will not only be saved and spared expulsion; they will also be reborn as people in the age of peace and holiness that follows the next cycle of calamity. The Scripture of Purple Writings says, “They pass through the Three Calamities without harm.” It also says, “They will surely be reborn in an age of peace.” Both passages describe this very situation.

At this moment, life and death meet, and good and evil are judged apart. Those who can pass through the calamity have every reason to rejoice.

When the cycle of calamity reaches its turning point, the living and the dead, the good and the wicked, will all be divided. How could those who pass through this calamity fail to rejoice? The Scripture of Correct Law says that whoever obtains this scripture can unite with the Three Qi, the three primordial energies that constitute all things in heaven and earth. Such a person passes through the great calamity of the “hundred and six” without restraint, travels over vast waves without sinking, and seems to grow wings and fly, soaring through the sky to welcome the sacred sovereign to the Palace of Highest Clarity. Afterward, they will again undergo refinement in the essence of the Golden Gate. All these passages convey the same idea.

Yet the Three Officials—the Heavenly Official, Earth Official, and Water Official—are entangled with one another, and their documents pass back and forth in great profusion. The Dragon Gate convenes an assembly, the Bird Mother urges on the assembled immortals, and the myriad saints appear in their ceremonial retinues, day and night without pause. Merits and faults must be judged by the same standard, so that neither the living nor the dead receive favoritism. This disorder is precisely what troubles the officials. The memorials mentioned earlier are intended to verify and distinguish those who should attend the assembly, so that judgment does not lose its fairness.

The Three Officials (Sanguan) are the Officials of Heaven, Earth, and Water. Their being mutually “incisive” means that they supervise and urge one another. The documents and classics are numerous and disorderly: this refers to the Three Officials repeatedly checking the registers of life and death, good and evil, whose volumes are complex and extensive.

According to the River Classic (Shuijing), Longmen lies in Pidi County in Hedong and is where the rivers from across the realm converge. When the flood of the jiashen year was about to arrive, the water deities first gathered there to agree on the time of the calamity, then unleashed the flood. At that time, the most wicked people would all perish, and demons and spirits would also be destroyed; almost no one in the eight directions and four extremities would escape. Only the good and those among the people destined to remain could survive the flood. The Bird Mother urged the flying immortals to come in their carriages and welcome them to Mount Kunlun. The Bird Mother is a marquis among the water deities. The Scripture of the Five Elders on Averting the Great Calamity says: “The nine rivers converge, and floodwaters surge through the waterways; the Water Mother wanders, while birds and horses gather in multitudes.”

“Ten Thousand Sages appear in their carriages.” According to the Scripture of Correct Methods (Zhengfajing), this means that the sage ruler manifests his ceremonial retinue at the Hall of Bright Clouds, while the Five Elders distinguish among people according to the registers of good and evil. This means they conduct inspections and inquiries without pause, day and night: they recommend those who have merit and dismiss those who have transgressed, striving to act fairly. Even so, they still fear that the various offices may make errors in their assessments and wrongly determine matters of life and death. This, too, is a concern of those who serve below. Though officials at lower levels conduct evaluations and inspectors oversee them from above, they still fear that good deeds may go unrecognized and evil deeds may not receive proper punishment, undermining justice. This is what troubles the divine kings, showing just how cautious they are.

The deadline of the great calamity is drawing near, and all kinds of worldly affairs may be neglected or allowed to fall into disrepair. Here, “heng” is pronounced “hu deng qie” and means “often.” The scripture says that one fears being punished by the public authorities one day.

A great tribulation is about to arrive, and the situation has become extremely urgent. Even among the celestial officials there are inevitably lapses, neglect, and failures of duty. Once called to account, they may have no time to defend themselves before the authorities.

I have heard that the Celestial Worthy teaches with great compassion, showing pity for all beings and opening the mysteries of the Nine Heavens to save the people. The written precepts and prohibitions make clear that someone of my lowly standing should not take part in hearing such teachings. Yet the appointed time of the great tribulation is drawing near, and the jia-shen year is also coming to an end. The times and the calamity press on urgently, and the great teaching must be put into practice. Then those who sincerely seek to cultivate and study will be able to hear the Dharma’s sound during their examination, receive its guidance, and use it to instruct and transform those who have not yet awakened.

For this reason, I have dared to submit a petition. Fearing that I may offend the Celestial Worthy, I humbly beg for compassion and ask to be granted teachings I have never heard. To submit a memorial is to open one’s heart and willingly take responsibility for this matter, earnestly requesting transmission of the essential teachings.

“Creation” here means to establish and put into practice. The passage says that the Celestial Worthy teaches with great compassion, feeling pity for all living beings and preparing to reveal the profound mysteries of the Nine Heavens in order to save them. The Divine King wished to obtain this precious scripture, so he first addressed these words to the Celestial Worthy in supplication.

The formally prescribed liturgical rules and precepts include prohibitions such as the scripture’s instruction that it be transmitted only once every forty thousand kalpas, and the rule against divulging its words lightly. Under these restrictions, people of low rank among the ministers would not be permitted to hear such a teaching. But calamity was drawing near, and the Celestial Worthy, compassionate toward living beings, surely could not bear to refuse a request for the great teaching—the Chapter on Generating Spirit. The passage therefore means that the Chapter on Generating Spirit should be promulgated and allowed to circulate in the world.

“Those who are sincere” refers to people aspiring to the Dao who have not yet heard the great teaching. “Examination and reckoning” means that the Three Officials, divine beings who govern the realms of Heaven, Earth, and Water, investigate and calculate each person’s good and evil deeds. Once the Divine Chapter has been promulgated, those who aspire to the Dao may hear its teaching before the findings of this moral examination are settled. Hearing the sound of the Dao will awaken them, and they in turn can guide those who have not yet awakened. In this way, people will have the chance to survive the great calamity and become the “seed people” who will preserve the Dao’s lineage in the future and enter the ranks of the immortals. The Divine Chapter both broadens people’s understanding and enables them to guide the unawakened, showing how deeply the Divine King cares for the people of the world.

The urgency with which the two ancient immortals sought human beings exceeded that with which ordinary people seek immortality; this is indeed so. “May you take pity on me” means that the Divine King beseeches the Celestial Worthy to have compassion for his anxious concern and devoted effort, and to bestow a teaching he has never heard before.

Looking closely at the surrounding passages, the Divine King governs life and death, commands the Celestial Immortals, oversees the Seven Stages of Awakening, and can see far into distant lands. The scripture also says that he will seize the opportune moment, travel through the solar realm of the Nine Heavens, discern the principles of the Yin Talisman, and comfort living beings. This shows that the responsibilities of commanding the immortal officials and guiding the seed people both belong to the Divine King. Yet there are few good people in the world and many evildoers; the duties of the immortal officials have not been fully carried out, and the number of seed people who have attained deliverance has not yet reached its intended level. These are the matters weighing on the Divine King. So he bows again and steps forward, risking a breach of the prohibitions to plead earnestly for the teaching. He does so because he sees living beings sunk in suffering and feels responsible for them, taking upon himself alone the duty of saving the people through the Dao.

From “When the Celestial Worthy of Primordial Beginning was in quiet retreat” to this point, the text is divided into nine chapters.

Thereupon the Celestial Worthy, a revered deity in Daoism, rested his hand on the table. His expression was lofty; he focused his mind in deep reflection, raised his head, and recited the Cavern Chapter (a scripture expounding the Great Dao). His chanting rang clear as striking jade. After a long while, the Celestial Worthy suddenly exclaimed, “This chapter embodies the highest law, whose essence is empty, still, and profound. Its principles are subtle and far-reaching; the Great Dao reaches into the depths of profound mystery, and its Qi (vital energy that forms the myriad things) surpasses even the Divine Empyrean, foremost among the Nine Heavens. Such ultimate principles are hard to express fully in words, and their mystery is impossible to surpass.” The preceding passage explains that the Celestial Worthy appeared in response to the right moment and praised the Great Dao that was about to be transmitted.

“Rested his hand on the table, his expression lofty, and focused his mind in deep reflection” describes the Celestial Worthy as he prepares to answer but has not yet spoken. “Raised his head and recited the Cavern Chapter” means he lifted his head and chanted the jade text of empty, mysterious profundity. “His chanting rang clear as striking jade” means that, as his mind grew calm and harmonious, his voice flowed forth like the sound of fine jade struck together: harmonious and clear. After dwelling on this for a long while, the Celestial Worthy again marveled at the Dao’s sublimity, which could not be summed up hastily in a single phrase. This also helps listeners understand that they should not cling to the outward forms of sound or verbal teaching.

“Highest law, empty, still, and profound”: “law” here means a guiding standard, indicating that this chapter embodies a supreme law whose essence is empty and still, and so vast that it cannot be measured. As the Scripture of Salvation says, “Lofty is the great standard; its De (Virtue/Power) is beyond measure.” “Its principles are subtle and far-reaching” means that its meaning is deeply hidden and profound, without equal. “The Great Dao reaches into the depths of profound mystery” means that the Great Dao penetrates the most abstruse realms of mystery and does not remain fixed in either being or nonbeing. “Its Qi surpasses even the Divine Empyrean” means that, among the Nine Heavens, the Divine Empyrean ranks first, yet the Qi contained in the jade text stands above it.

These words explain that the Dao and principles expressed in the scripture are supremely wondrous. Principle and Qi are fused as one, with both essence and function complete; whether spoken or left unspoken, they contain mystery. They cannot be grasped directly through form, objects, sound, or smell. Their principles are perfectly centered and correct, supremely subtle and mysterious, and admit of no further improvement. Hence the praise: ultimate principles are hard to express in words, and their mystery is impossible to surpass.

Since you preside over the imperial seat and have accepted your appointment as a divine king, you should ascend to the Jade Palace of the Jade Tower, where the Celestial Emperor resides, and assist him. Together with the four chief ministers, attend upon the Luminous Wheel—the jade wheel or carriage ridden by immortals. Survey the four directions and take in all that lies within them; govern the boundless affairs, harmonize the transformations of the myriad things, and nurture and examine the beings of the world.

From this point onward, the text records the Primordial Heavenly Worthy’s praise and admonitions to the divine king, reaffirming his duties. The “imperial seat” mentioned here refers to the four Celestial Emperors in the Golden Tower, whom the scripture calls assistant ministers. The meaning is that although you serve as divine king, your standing is equivalent to that of an imperial lord.

“To fly through the heavens on wings to the Jade Tower” means that the divine king flies through the sky, commanding the scenes below, and assists the Celestial Emperor. “The four chief ministers attending upon the Luminous Wheel” means that the Jade Assistant, the Chief Minister, and the four attendant officials of the Celestial Court together assist the Luminous Wheel. They probably all took part in the invocation ceremony at the time. On the “Luminous Wheel,” a commentary on the Great Cavern Jade Scripture says that the Four Elders, the perfected beings of the August Sovereign, often ride a wheel of luminous jade; thus “Luminous Wheel” can also refer to a jade carriage. The Precious Register of the Three Realms, cited in the Seven Tablets, says that the Nine Qi converge on Mount Kunlun and form the Wheel of the Jade Pivot.

“To gaze afar and survey all, and to oversee the boundless” means that the divine king governs life and death and commands the celestial immortals. He must survey every direction from afar, leaving no person or matter unattended. He must also regulate the myriad things so that they are harmonious and well ordered, nurture and examine all beings, and distinguish good from evil without error. These are the divine king’s duties.

Now the great cycle of tribulation has reached the moment when a new era is to begin. The numbers Three and Five have revealed the appointed time; the calamity of the Hundred and Six is arising as foretold, and the disaster of Yang Nine is surging. Floodwaters are raging, and every kind of calamity fills the heavens. The Four Palaces are selecting people to serve as seed for the new age, while the governance of the three generations has been corrupt, and good and evil must now be distinguished. You should labor for the people, even if you are wearied by traveling among the Three Officials—the Officials of Heaven, Earth, and Water—and do all you can. At the turning between flourishing and decline, these affairs require a capable person to initiate and manage them. These duties are now entrusted to you; be sure to undertake them with all your strength.

“Three and Five” has two related interpretations. The Jing on the Grades of the Three Origins and the Precepts says that the Three Origins meet with the Five Sacred Peaks beneath the earth and the spirits of the various regions. Together they go to the Palace of the Three Origins to observe ritual purification and examine the registers concerning the causes and conditions of the living and dead throughout Heaven and Earth, their roots in former lives, and other matters. They then report these records to the heavens. This passage may also be understood as describing the moment when the cycles of tribulation converge. The Jing of Correct Teaching further says: “The great tribulation…”