《上清太上开天龙蹻经》

The Yellow Emperor Xuanyuan (a legendary ruler of ancient times) had long possessed the foundation for seeking immortality and cultivating the Dao. He therefore felt a response from the spirits and was endowed with exceptional talent. After receiving Heaven’s Mandate and becoming emperor, he continued to seek the Great Dao. He purified his mind and observed ritual abstinence at the Mysterious Gate, crossed Mount Yuntai, and paid a visit to the Southern Lord—a perfected immortal who transmitted Daoist teachings—to ask about the origins and transmission of the teachings of the Three Caverns.

The Yellow Emperor said, “I inherited the great undertaking and, though I govern all things, I am constantly seeking the essentials of cultivating the true, and putting the wondrous teachings into practice. Yet my mind and body are easily stirred, while the sacred Dao is deep and unfathomable, and its principles are so mysterious that they are hard to grasp. I have not yet truly understood it. The Lingbao scriptures of the Cavern of Mystery explain the way to penetrate the principles of life in five chapters; the immortal scriptures of the Cavern of Spirits present images and teachings in abundance; and the principles of the sacred teachings of the Great Cavern run through emptiness, using embodied form to reach emptiness. The Three Treasures—the Dao, the scriptures, and the masters revered in Daoism—are all received from a single source. Yet ordinary people’s feelings and perceptions are easily clouded and obstructed, and the highest Dao is hard to understand. May I ask whether the way of penetrating life taught in the Three Caverns leads through different paths to the same destination?”

Ning Jun replied, “The Primordial Qi of the Mysterious Origin—the original Qi from which the Three Qi arise and all things take root—is the foundation of the mysteries of the Three Caverns. The Three Pure Ones (Sanqing) and the Three Realms manifest their responsive forms everywhere. Immortals, perfected beings, and sages each have their own rank, and the levels of the Mysterious Order are divided into nine grades. The Three Caverns are originally connected, but because they respond to different beings, they adapt through successive kalpas and ages. The Three Treasures descend together, and even exalted sages come into the mortal world, transmitting teachings in accordance with the capacities of living beings.

“When the highest sages transmit the Dao, they speak of the Dao that transcends words. When perfected beings of the middle rank transmit De, they use words to express its principles. When those in the lower realms transmit scriptures, they rely on the written texts for cultivation, thereby opening the way to instruction and guiding worthy people toward liberation. These three modes of transmission each have their differences.”

The Yellow Emperor bowed again, knelt, and asked, “I would like to understand the principles behind this. Since the three modes of transmission differ, I beg you to point out their essentials, so that I may be free of doubt.”

Ning Jun says: The Three Realms and Three Worlds—the celestial heavens and domains at different levels—are seen differently by people depending on whether passage between them is open or blocked. High-ranking sages and ordinary people in the lower realms also differ in the depth of their understanding. When everything is fully penetrated and connected, without any obstruction, this is called the Three Caverns (Dongzhen, Dongxuan, and Dongshen), the three classes of Daoist scriptures and teachings. The principles reached through the Three Caverns are the same, but the fruits gained through practice differ.

The transmission of the sacred teachings by the highest sages means this: during the Longhan kalpa, the Jade Emperor of the Utmost Dao manifested as the Sage Lord of the Great Cavern of the Heavenly Treasure, ascended to the Twelve Sacred Heavens of Jade Clarity, and transmitted the sacred teachings. Along with him, the Heavenly Emperor of Yudantian, the Elder of the Nine Heavens; the Heavenly Emperor of Chanshantian, the True Sovereign of the Nine Heavens; and the Heavenly Emperor of Xuyantian, the Heavenly King of Primordial Beginning, each taught in three heavens and transmitted sacred teachings in nine grades. During the Longhan kalpa, the Red Emperor also manifested as the Sage Lord of the Great Cavern of the Heavenly Treasure, ascended to the Twelve Sacred Heavens of Jade Clarity, and transmitted the sacred teachings. Together with the heavenly emperors named above, he taught in three heavens and transmitted sacred teachings in nine grades.

During the Chiming kalpa, the Red Emperor manifested as the True Lord of Numinous Treasure of the Cavern Mystery, was born in the Twelve True Heavens of Supreme Clarity, and transmitted the true teachings. Along with him, the Heavenly Emperor of Jiran, the Master of Primordial Beginning; the Heavenly Emperor of Bujiaole, the August Sovereign Most High; and the Heavenly Emperor of Yingsheng, the Jade Emperor of the Void, each taught in three heavens and transmitted true teachings in nine grades. During the Shanghuang kalpa, the Red Emperor manifested as the Immortal Lord of Divine Treasure of the Cavern Spirit, was born in the Twelve Immortal Heavens of Great Clarity, and transmitted the teachings of the immortals. Along with him, the Heavenly Emperor of Fanfutian, the Master of the Myriad Beginnings; the Heavenly Emperor of Qingmingtian, the Sovereign Lord of Purple Void; and the Heavenly Emperor of Wu’ai, the Five August Ones of Great Truth, each taught in three heavens and transmitted the teachings of the immortals in nine grades. These are examples of the highest sages transmitting the sacred, true, and immortal teachings.

The transmission of De by the middle-ranked perfected ones means this: across the different cosmic eras of Great Change, Great Beginning, Great Commencement, the Supreme Ultimate (Taiji), and Great Simplicity, the lineage of the Dao was passed in succession to the Great Emperor Lord, the Heavenly Emperor Lord Lingyangzi, the Sovereign Lord of Taiwei, the Heavenly Emperor Lord of Taiwei, and the Posterior Sage, the Great Peace Li Emperor Lord of the Golden Gate, among others. It was also transmitted to the High Minister Lord Sutong, the High Minister Lord Qingtong, and the Sovereign Lord of the Nine Mysteries. These are examples of the middle-ranked perfected ones transmitting the Dao and De.

Transmission of scriptures to the lower realms refers to the manifestation and dissemination of teachings in twelve forms. First is the original text: the exposition of the Three Caverns scriptures. Second are divine talismans, used to convey messages and establish trust. Third are jade instructions, which explain the meaning of scriptures and resolve doubts. Fourth are numinous diagrams, which depict forms and scenes. Fifth are registers of lineage, which record the succession of those who transmitted the Dao through the ages. Sixth are precepts and regulations, which guard against faults and prohibit wrongdoing. Seventh are codes of conduct, which prescribe proper ceremonies and standards. Eighth are methods, which explain the steps and measures of cultivation. Ninth are arts and calculations, which concern methods for becoming invisible, avoiding the world, and preserving the body. Tenth are records and biographies, which recount events for practitioners to consult. Eleventh are hymns of praise, which celebrate the merits of the sages. Twelfth are memorial petitions, through which petitions and reports are presented to the spirits.

The scriptures of the Three Caverns can encompass all things. In accordance with practitioners’ responses and merits, they enable them to obtain corresponding proof. Practitioners attain different levels of realization; according to the degree of their merits, they may ascend to different heavens. The fruits attained in each heaven are realized as described in the scriptures. The thirty-six divisions of scripture correspond to different levels of realization. By practicing scriptures of the appropriate grade, one may attain the fruits of the Dao above. Thus, one sets one’s mind on cultivation; when the necessary conditions come together, liberation is attained, and in the end one naturally returns to one’s original nature.

After paying his respects, the Yellow Emperor asked again, “The thirty-six divisions of scripture—the Daoist classification of sacred texts—are divided into three grades, each corresponding to different capacities and karmic affinities. The thirty-six heavens are the same. By practicing according to the appropriate grade of scripture, one can attain a higher fruit of the Dao. Anyone who sets their heart on cultivation can be liberated; for those with the right affinity, their true nature will naturally become manifest.”

The Yellow Emperor bowed again and asked, “The thirty-six divisions of scripture are divided into three grades and correspond to the thirty-six heavens. By practicing according to the appropriate grade, the scriptures can confirm one’s rank in the heavenly realms; practicing in accordance with the scriptures can lead one to ascend to heaven, as each of the three grades resonates with its scriptures. Ordinary people have clouded feelings and perceptions and weak capacities. They do not yet understand the source of the Great Dao. Can they attain these ranks and comprehend the Great Dao?”

Yujun replied, “The Three Caverns (Dongzhen, Dongxuan, and Dongshen) are the methods of teaching imparted by the Heavenly Worthies. When people resonate with the scriptures and respond to them, they can thereby attain understanding and transformation. Everything begins by appearing in visible form. The body radiates light that shines through the vast emptiness; the realms inhabited by heavenly beings are all sustained and nurtured by this light. The Three Treasures—the Dao, the scriptures, and the teacher—appear in form, while the Nine Emperors protect the body. Subtle, mysterious life force flows through and nourishes it, and only then does consciousness begin to take shape. When spirit and Qi are clear, wisdom opens, the will becomes discerning, and innate insight is unobstructed. When the breath is turbid and the spirit clouded, darkness arises. When body and mind accord with the Dao, one can enter realms of subtle mystery. Quiet the mind and contemplate the divine beings within yourself, and you will accord with the Three Pure Ones (Sanqing), the three highest deities revered in Daoism. The Eight Radiances, divine beings or immortal visions said to dwell within the body, protect and lift you up; a cloud chariot travels beside you, and the spirits of the Nine Heavens shelter you as you quietly ascend to a pure realm. The methods of the thirty-six divisions of scripture can make your body and mind clear and pure; contemplating the thirty-six heavens can likewise bring fulfillment in accordance with your intention. Listen closely, and I will explain this to you.”

Ningjun said to the Yellow Emperor, “The Supreme Dao has no image, form, or name. From its root, it manifests in various signs, gradually revealing the Three Bodies, the three forms described in Daoism. From the appearance of the Three Bodies, the various heavens then evolve. Contemplation takes shape in accordance with thought. Listen closely, and I will explain this to you.”

Ningjun said to the Yellow Emperor, “The Supreme Dao has no image, form, or name. From its root, it manifests in various signs, gradually revealing the Three Bodies; from the Three Bodies evolve the Three Caverns, the Three Realms, and the Three Worlds. Thus, the distinction between ordinary people and sages becomes apparent, while the Nine Heavens and the nine classes of people are linked through signs of resonance. The Three Treasures guide beings according to the pace and degree of their cultivation, and the Three Vehicles, the three paths that guide practitioners, lead them onward. All of this appears through the Dharma Body, the form that embodies the Dao, together with its light and its majestic, perfected features. The majestic forms of the Three Bodies descend into the various realms; the heavenly beings who resonate with them are nourished by them and move toward corresponding forms of existence. Consciousness is cultivated through these majestic forms, receives subtle, mysterious vital essence, and only then begins to exercise its wondrous powers.

“The first Dharma Body is profound and mysterious, clear and penetrating. It possesses the wondrous wisdom of the True One and is pure and unobstructed. It manifests above as the thirty-six gates of the Dharma Body, corresponding to the thirty-six forms evolved from the Three Caverns. Joined above and below, they together make seventy-two forms.”

The second is the “responsive body,” the form in which the Dharma Body appears in response to the circumstances and conditions of sentient beings. It responds to the fundamental essence by taking on forms: above, it corresponds to the Three Realms; below, to the Three Worlds. In the end, it brings subtle and wondrous functions to completion.

The first is the “Dharma Body,” the fundamental essence of the Dao: profound, mysterious, and all-pervading. It possesses the wondrous wisdom of “True Oneness,” pure and unobstructed. Above, it manifests as the thirty-six gates of the Dharma Body, responding and transforming into the thirty-six forms of the Three Caverns. Joined above and below, these make seventy-two forms in all.

The second is the “responsive body.” It responds to the fundamental essence by manifesting forms, complete and clear above and below. It sends forth breath and gives rise to spirits, forming numinous awareness. It possesses immeasurable merit and virtue, bringing blessings to the human and heavenly realms. It responds to the karmic conditions of sentient beings, who attain corresponding realms according to their own practice and merit: above, it corresponds to the thirty-six heavens of the Three Realms; below, to the thirty-six emperors of the Three Worlds. Connected and responsive above and below, these make seventy-two forms in all.

The third is the “transformative body,” the form in which the Dao Body transforms and gives rise to life in response to conditions. It brings forth humanity and spirits, both of which contain the principles of the Three Caverns. With the Nine Qi, it generates and nurtures all things, taking Heaven as its model and following the example of Earth; together, these form numinous awareness. Within, it manifests thirty-six transformed bodies; outwardly, it manifests thirty-six forms of human beings. Joined within and without, these make seventy-two forms in all.

The so-called thirty-six divisions are the formless and imageless source. Here, words are used provisionally in accordance with the principles, to help explain their meaning. They correspond to one another and give rise to different realms, spreading blessings throughout the ten directions. Those who cultivate the Dao return to the root and restore the origin, establishing stages of practice on this basis. By attaining fruition and advancing in rank, they ascend beyond to the Great Luo—the highest heaven in Daoist cosmology—realize the Great Dao, enter the realm of reality, and reach perfect purity. The Dao shelters the people with its benevolence and skillfully employs expedient means, manifesting practices that involve action—that is, visible and practicable methods of cultivation. It penetrates all things and gives rise to subtle and wondrous functions, then stirs the discriminating spirit, which perceives and makes distinctions, to transform all things in response to conditions; yet its root remains in the emptiness and stillness of the One.

Ning Jun said to the Yellow Emperor: “Profound and mysterious, it enters the realm of reality and reaches perfect purity, bringing blessings to the people. It skillfully employs expedient means, manifests practices that involve action, penetrates all things and gives rise to subtle and wondrous functions, then stirs the discriminating spirit to transform all things in response to conditions; yet its root is the empty stillness of the One.”

Ning Jun told the Yellow Emperor: The deep and still Dharma Body, the original substance of the Dao, gives rise to the realm of emptiness; within emptiness, the Great Origin comes forth. The Great Origin transforms and produces three kinds of Qi: the upper Qi is called “Beginning,” the middle Qi “Origin,” and the lower Qi “Mystery.” Mysterious Qi is born from Original Qi, and Original Qi from Beginning Qi. The source of all three lies in the primordial origin that existed before forms and the Celestial Emperor appeared. They are therefore called the Qi of Mystery, Origin, and Beginning.

The Qi of Mystery, Origin, and Beginning forms the foundation of the Three Realms of Heaven (the Three Pure Ones, or Sanqing). Corresponding above to these realms, it establishes the Three Venerable Ones, gives rise in the middle realm to the Three Realms, and guides living beings through the Three Vehicles. Taken together, these are called the Three Origins; they also give rise to the Three Officials, who govern Heaven, Earth, and Water. Each of the three kinds of Qi acts through transformation and brings forth life, then transforms into the myriad things. They are the source and beginning of all things.

Ning Jun also told the Yellow Emperor: The Qi of Mystery, Origin, and Beginning in the Three Pure Heavens combines in threes and fives, transforming into the Eight Radiant Spirits, who govern the eight directions. Born in their respective directions, they become the Twenty-Four Emperors. Above, they correspond to the Twenty-Four Palaces of the Three Pure Ones and the Purple Void Immortal Mansions; below, they transform into the Four Brahma Heavens. Each of the Four Brahma Heavens transforms in turn and is distributed across the Twenty-Four Palaces of the Three Realms. They also correspond throughout the day to its twenty-four Qi periods and, within the human body, to its twenty-four bodily parts. The Three Origins, Three Departments, Eight Radiant Spirits, and Twenty-Four Emperors work together: each Emperor has three Origins, and each Origin has five spirits, making 360 spirits in all. Spirits of different kinds gather and are born from Original Qi. Above, they correspond to the sixty-four Brahma Qi of the Three Pure Ones, which pair up to form thirty-two; descending, these give rise to the thirty-two heavens of the Three Realms and correspond throughout the cosmos to its thirty-two Emperors.

The Twenty-Eight Lunar Mansions and the Jade Pivot and Jade Balance—the stars and instruments used in ancient observation of the heavens—also belong to this system of correspondences. From this comes the account that Heaven has 360 days, the months have 360 watches, Earth has 360 named sacred mountains, and the human body has 360 bones.

Ning Jun also told the Yellow Emperor: When the Qi of Mystery, Origin, and Beginning combines, it produces nine kinds of Qi. Thus there are nine times sixty watches, one Earth with 360 named sacred mountains, and 360 bones in the human body.

Ning Jun, an immortal of the Dao, told the Yellow Emperor: When the Primordial Qi of the Mysterious Origin—the original source of the cosmos—coalesced, it gave rise to nine kinds of Qi, and thus to nine sovereign lords. From them, the Nine Heavens arose above; the Nine Heavens took shape in the middle; and the Nine Earths formed below. The nine sages among the heavens each possessed form and divine nature. They also endowed the human body with “nine portals,” corresponding to the nine kinds of Qi within it. By receiving the Great Dao, people could come into being and establish themselves. Thereafter, diverse forms corresponding to the earth arose, and the Nine Regions were divided according to their directions. Above, they connected with the Five Emperors; the four seasons revolved in their cycles, and the nine kinds of Qi were arranged, each in its proper place. Yin-Yang, the Five Phases, humanity, and all things received the vital force from this source and took shape.

Ning Jun also told the Yellow Emperor: The Three Pure Ones and the Nine Heavens each gave rise to offices in the eight directions, making seventy-two offices in all. The Three Origins—the Upper, Middle, and Lower Origins—each have twenty-four sovereign lords: in heaven, they are the twenty-four perfected beings; in the middle realm, the twenty-four spirits; and beneath the earth, the twenty-four living beings. The Eight Luminous Manifestations corresponding to the Three Origins, together with the various lineages, gave rise to the gods and joined with the central palace, making eighty-one in all. These eighty-one powers permeate and give rise to the eighty-one divisions of the heavens and the eighty-one regions of the earth, and correspond to the eighty-one joints of the human body.

Ning Jun told the Yellow Emperor: “From the Great Dao of Orthodox Unity—the fundamental Great Dao that is supremely correct and returns to the One—the True Emperor becomes manifest. From the Mysterious Truth of Orthodox Unity—the profound reality of the Way of Orthodox Unity—the Great Spirit comes forth. The Three Origins, the three primordial energies or levels that constitute the cosmic order, divide and transform, and all things are born from the One. Thus the wondrous workings return to the One, from which all things arise. This is the foundation of the supreme Way and the source of primordial Qi.

“The Great Dao manifests from its source in many forms, universally giving things both form and spirit. It expresses the nameless Dao through things that have names, and in turn explains named things through the nameless Dao. It runs through and forms the various realms, and responds to primordial Qi to bring forth spirits and deities.

“The Three Caverns, the three systems of Daoist scriptures, interpenetrate and transform, forming the Three Ministers’ Heaven of the Celestial Worthy. The Nine Heavens interpenetrate and transform, corresponding to the Nine Ministers’ Heaven of the Celestial Worthy. The various ranks of immortals, perfected beings, and sages are each divided into nine grades. Thus the three times nine make twenty-seven ranks, forming the Twenty-Seven Grand Councillors’ Heaven of the Celestial Worthy. When the Nine Heavens first took shape, they were layered above and below; after differentiating into corresponding divisions, they were arranged in eight directions. This formed the eighty-one ranks of the Celestial Worthy’s Heaven of the Eighty-One Primordial Officers.

“Together with the Three Ministers, Nine Ministers, Twenty-Seven Grand Councillors, and Eighty-One Primordial Officers mentioned above, these ranks each give rise to distinct configurations of Qi. Together they form the One Hundred and Twenty Commanderies’ Heaven of the Celestial Worthy. Within this Heaven, each commandery is divided into five departments; outside it are established five offices. Each in turn gives rise to ten spirits, together forming the Celestial Worthy’s Heaven of the Twelve Hundred County Officials.

“Within each of the twelve hundred counties are three origins; each origin is further divided into five townships. Thus is formed the Eighteen Thousand Townships’ Heaven of the Celestial Worthy. Each of these eighteen thousand townships receives the Five Qi and transforms into one of the Five Heavens’ pavilions, forming the Thirty-Six Thousand Pavilions’ Heaven of the Celestial Worthy. Each pavilion has five wardens, together making up the Celestial Worthy’s One Hundred and Eighty Thousand Wardens.

“These officials of the heavenly realms together generate the heavens, and are also present within human beings and spirits. Each receives a distinct configuration of Qi, enabling all things to find their place, take root, and grow. The Purple Gates, Jade Pavilions, and thirty-six thousand joints likewise give rise to spirits, all at once and from the same source.”

Ning Jun, an immortal perfected being of Daoism, told the Yellow Emperor: “In the past, I received from the Jade Emperor the transmission of the Supreme Scripture of the Opening of Heaven. The Three Caverns’ methods—the practices associated with Dongzhen, Dongxuan, and Dongshen—are the source of the transformations of all things. When they descend into the world, they give rise to form and spirit, move the many deities, and assign each its proper office.

The highest realm of the Three Pure Ones (Sanqing), where the exalted deities of the Three Pure Ones dwell, takes the mysterious roots of the Three Caverns as its foundation and gives rise to the Three Realms. The sun and moon, the two celestial lights, interpenetrate; four forces of motion govern Heaven and Earth; and the Five Qi arise in sequence. Heaven and Earth undergo repeated cycles of tribulation, and the world, in turn, passes through birth and extinction. The heavens differ in their lifespans and in their levels, reflecting differences in the merit of cultivation and the realization attained. For this reason, the Dao Lord expounded the methods of the Three Caverns, enabling those of worthy virtue to be delivered and to receive them progressively through successive cycles of tribulation.

You now ask about the order of generation and transformation described earlier, and about the lifespans and levels of the various heavens and the differences that arise from cultivation and realization. Listen closely as I explain and reveal these precious secrets to you.

The Celestial Worthy of Primordial Beginning opened the way of instruction, bringing Heaven and humanity into communication. All beings receive their forms and appearances according to their respective states of existence. The Dao of emptiness responds to the myriad things and manifests through images and words. Only then can people begin to cultivate and gradually enter a state of emptiness and stillness. The methods of the Three Caverns guide all beings, leading them according to the nine grades, or levels of cultivation. When cultivation reaches the source of the Dao, one can enter into deep communion with the Dao of the Mysterious One, realize its profound and boundless realm, and bring clarity to the mind and subtlety to wisdom. The wondrous gates of the Three Pure Ones then turn their attention to such a response and answer it.”

Ning Jun told the Yellow Emperor: “In the past, I received the Great Emperor’s teachings and experienced the opening of the Dragon-Han era at the beginning of the first kalpa, an ancient age spoken of in Daoism. At that time, the inner movement of Qi was still in a state of chaos. The Dao manifested in ten forms, dwelling among the heavens and establishing various teachings. It explained the principles in ways that went beyond words.

“The Venerable of the Heaven of Obstructed Life-Giving Essence was formless and imageless. He manifested in the Bright Clouds Abbey in the Great Luo Heaven and expounded the Three Caverns and thirty-six divisions of scripture, the Daoist system for classifying scriptures. He also descended into the Three Realms and thirty-six heavens, dwelling among the heavens and establishing teachings to explain the principles beyond words. The teachings of the Three Caverns are the starting point and foundation of the myriad paths of cultivation. The Dao’s Qi descended through the Three Realms, allowing all things to take shape and come into being. Beyond the eight directions lie countless worlds. The three boundless realms, the earth, and the heavens correspond to one another; in each of the eight directions are three thousand great thousand worlds.

“The three boundless realms all receive the Dao’s Qi from the Three Pure Ones (Sanqing). Above and below the Three Origins are thirty-six heavens. Each heaven is divided into four directions, arranged according to the number four times nine and corresponding to the thirty-six gates of Heaven. Throughout the earth are also thirty-six kinds of sound, and even within the smallest particles are thirty-six kinds of Qi. Heaven and humanity respond to one another and receive the Dao together, coming into being through it. The thirty-six lands each have corresponding forms and communicate with one another; the teachings of the Three Caverns encompass all transformations. Though ordinary people and sages differ, each receives a fitting response and guidance according to their nature.

“There are also nine kinds of teaching. The highest sacred teaching reaches upward to Jade Clarity; the upper-middle true teaching proceeds in order to Highest Clarity; and the lower-upper immortal teaching proceeds in order to Great Clarity. The upper-middle sacred teaching proceeds in order to the Realm of No Form; the middle true teaching reaches the Realm of Form; and the lower-middle immortal teaching reaches the Realm of Desire. The highest sacred teaching reaches downward to guide those of keen natural capacity; the middle true teaching reaches downward to guide those of ordinary capacity; and the lower immortal teaching reaches downward to guide those of dull capacity. The teachings of the Three Vehicles differ in their gradual and sudden approaches, and beings differ in their natural capacities. The gods in the heavens of the Three Realms and the beings of the human world are guided by the Three Treasures. The sacred teachings of the Three Pure Ones and the profound ranks of the Three Caverns form the steps leading to the realm of the Supreme Emperor. This realm is vast, empty, deep, and difficult to fathom, yet it guides beings toward a subtle and true existence and provides a sound path for ascending to the heavens.”

The nature of the Dao (the Way) is empty, still, and serene. It neither arises nor perishes, and neither comes nor goes. It reveals many wondrous teachings, appearing and vanishing in response to circumstances, and guides people to recognize the true teaching.

The beings of the heavens enjoy heavenly blessings, yet cultivation begins amid form and deliberate action. Each being proceeds from its fundamental conditions toward its final result in accordance with its circumstances and actions. Once they attain the fruit, they can transcend and ascend. This process begins with the “six gates.” Through gradual cultivation, practitioners develop such qualities as compassion, kindness, and patience; embody the four kinds of impartial loving-kindness; remain gentle, diligent, and honest; and put an end to disputation. They delight in doing good and accumulating virtue, while abandoning what is devoid of virtue. In this way, with each passing thought they increase their blessings and wisdom, cultivate the heavenly eye, and perceive the realm beyond appearances.

Once delusions have been dispelled, practitioners no longer cling to the forms of the physical body. They relinquish attachment to thoughts and perceptions, and continue cultivating without weariness. When they cease all contrived action and even forget the subtlest stirrings of thought, they transcend the arising and passing away of the world and enter the “realm of the four persons,” a stage of cultivation described in the scripture. There they enjoy long life and abundant blessings without obstruction. Practitioners may also manifest themselves in the lower world to save ordinary people, accumulate merit, and ascend step by step, ultimately attaining the wondrous fruit.

Thereafter, they ascend in turn through the Four Brahma Heavens, gradually rising to Great Clarity and entering the Nine Immortals; then they rise to Highest Clarity and enter the Nine Perfected; next they ascend to Jade Clarity and enter the Nine Sages, ultimately attaining the fruits of the High Sage and the Supreme High Sage. When their merit is complete, they ascend into the realm of the Dao and return to nonbeing, forgetting both merit and attainment. Their nature becomes naturally upright and joins with the Dao; they enter into profound communion with the Void Celestial Worthy, their whole being abiding forever in clear stillness.

Ning Jun says: The Three Caverns (Dongzhen, Dongxuan, and Dongshen), the three great divisions of Daoist scriptures, reveal teachings and broadly nurture beings in the heavens and the human world. All officials and attendants receive these teachings. Everything with form has its own master, while the formless Dao endures forever. In realms that respond to transformation and manifest in form, all are Heavenly Sovereigns, their whole being abiding forever in clear stillness.

Ning Jun said: The Three Caverns—the Daoist system of scriptures, comprising Dongzhen, Dongxuan, and Dongshen—teach and transform, nurturing all beings throughout the heavenly realms and the human world. The various divine offices and their officials all receive these teachings. Every visible thing has its own ruler, while the invisible Dao (the Way) endures forever. Different realms manifest forms suited to them; all are governed by the Celestial Emperor and fall within the authority of the thirty-six Heavenly Venerables who preside over the upper and lower realms.

Correspondingly, there are thirty-six kinds of sound and Qi on earth. They govern the worlds of the heavens and command thirty-six Imperial Lords. Extending from earth to the heavens, they administer the thirty-six kinds of sound and Qi and the thirty-six groups of beings. They universally deliver beings across the boundless thirty-six heavens, enabling them to advance to different ranks.

The holy beings of the Three Pure Ones (Sanqing), the highest revered divine assembly in Daoism, abide constantly in a subtle, still, and unchanging realm. The Three Realms, the Nine Lands, and the turning of the four seasons each follow their own rhythms. When the Three Realms are destroyed in a calamity and return to chaos, the Three Pure Ones and the Three Treasures once again send down primordial Qi. At each calamity, the world is created anew. The Three Qi are the foundation; from them the Three Treasures arise and become interconnected. The stages of the Nine Cycles differ from one another.

At the summit of the upper origin heaven in the Formless Realm, the heavenly Qi interacts for 3,300 degrees, producing a lesser Yang Nine and lesser Hundred Six; at 6,600 degrees, it produces a middle Yang Nine and middle Hundred Six; and at 9,900 degrees, it produces a great Yang Nine and great Hundred Six. Yang Nine and Hundred Six are Daoist names for cycles of calamity. The Form Realm and Desire Realm lie below, and their cycles differ in length from those of the upper realm: the lower realms have shorter cycles, the upper realms longer ones, each lasting a different span. The scripture then says that the heavenly Qi of the Formless Realm interacts for 3,300 degrees, the summit of the middle origin heaven in the Form Realm for 6,600 degrees, and the summit of the lower origin heaven in the Desire Realm for 9,900 degrees. Thus, the Formless Realm corresponds to the lesser Yang Nine, the Form Realm to the middle Yang Nine, and the Desire Realm to the great Yang Nine. The Desire Realm undergoes complete destruction only after ten thousand kalpas; the Form Realm suffers calamity a hundred times, while the Formless Realm is submerged entirely once.

The nine lands of the Desire Realm suffer disasters to differing degrees. When Heaven and Earth interact for 3,300 degrees, three lands decline, bringing floods, fires, warfare, disease, and famine. At 6,600 degrees, six lands are afflicted; at 9,900 degrees, all nine lands are damaged.

The scripture therefore explains that the Qi of Taiyi, the fundamental Qi connecting Heaven and Earth, circulates through the world. The Qi of the palace occupied by Tai Sui interacts with other Qi, affecting states and families and even entering the human body. Wherever the Qi travels among the palaces, the corresponding spirits appear and bring illness. The favorable and adverse changes of the three cycles intersect in their effects across the eight directions. Every thirty-six years, twelve cycles complete a circuit, forming one lesser conjunction. When calamities accumulate, disaster follows; reciting this scripture can avert such misfortunes. When lesser and greater kalpas arrive and the Nine Qi come to an end, beings have different karmic consequences, so the retribution experienced in the upper and lower realms also differs.

The Yellow Emperor bowed to Perfected Lord Ningfeng and asked about the principle by which the Venerable Scriptures of the Three Caverns are divided into three grades and transmit the Great Dao. He asked, “The Venerable Scriptures of the Three Caverns can raise people to the Three Realms and the thirty-six heavens. Since the thirty-six scriptures appear in accordance with them, and each realm has its own thirty-six heavens, are these thirty-six heavens also the thirty-six scriptures?”

Perfected Lord Ningfeng replied, “The primordial Qi of the Mysterious Origin is the foundation of the Three Realms. The thirty-six scriptures, in turn, are the laws by which the heavens are generated and established. The Three Caverns—the three classes of Daoist scriptures—bring down teachings of Dao and De, forming the basis of life for both heaven and humanity. The Nine Sages, who comprehend transformation, are the mysterious source of the manifestation of the Dao’s essence. The thirty-six scriptures are gateways to the various realms; the thirty-six heavens are stages for entering the Great Dao.

“Thus, one must rely on the scriptures for inspiration and guidance, understand how Qi and images connect through them, and open a path to the realms of the Dao. Only through cultivation and realization can one attain sagehood. Purify body and mind so that the spirits may commune with the realms of the Dao; uphold the covenants of cultivation to dispel delusion and attachment. When the realms of Daoist practice represented by the thirty-six scriptures appear together, the thirty-six heavens, too, will manifest in response to the movements of the human heart. The upper realms of the Three Pure Ones and the lower world each respond according to their conditions. Whether people rise or fall within the Three Realms depends above all on their own hearts. Since levels of cultivation differ, distinct names are given to the realms, which are further divided into five kinds according to each person’s innate capacity and resonance. Listen to what I say, and I will explain further.”

Ning Jun told the Yellow Emperor, “In the past, I received teachings from the Lord of the Dao, the King of the Dharma of Creation and Transformation, and the Most Exalted One in Heaven. These revered gods all transmitted the Dao’s teachings to me.

The first to appear was ‘Wondrous Unity,’ from which sacred transformation began. It arose from the Origin, which is linked to the true Dao. The Origin then gave rise to the Mysterious, which governs the immortal teachings. Immortals, perfected beings, and sages each have their own ranks, and the Three Caverns (Dongzhen, Dongxuan, and Dongshen) each have their own exalted mysteries. The Three Treasures each hold distinct positions and bear different names.

Thus, during the primordial calamity of Longhan, the Celestial Worthy of Primordial Beginning expounded the scriptures and manifested as the Sage Lord of the Heavenly Treasure of Jade Clarity, titled the ‘Formless Celestial Worthy of the Great Cavern.’ He proclaimed the twelve divisions of the Great Cavern scriptures and taught the twelve sacred heavens of Jade Clarity.

Next, during the calamity of Chiming, he manifested as the Perfected Lord of the Numinous Treasure of Highest Clarity, titled the ‘Nameless Celestial Worthy of the Mysterious Cavern.’ He proclaimed the twelve divisions of the Mysterious Cavern scriptures and taught the twelve perfected heavens of Highest Clarity.

Then, during the calamity of Shanghuang, he manifested as the Immortal Lord of the Divine Treasure of Great Clarity, titled the ‘Celestial Worthy of Primordial Beginning of the Divine Cavern.’ He proclaimed the twelve divisions of the Divine Cavern scriptures and taught the twelve immortal heavens of Great Clarity.

The thirty-six divisions of scripture flowed down from the heavens. Heavenly beings and people in the world received and studied them, and so they came to be called the ‘Three Realms.’ The Three Vehicles are paths of practice at different levels: some proceed step by step, while others lead directly to sudden awakening. In different ways, these paths guide beings in every direction and open the gate to salvation. The Celestial Worthy manifests in forms suited to the needs of living beings, descends to teach them, and has instructed people throughout the ages. The precious scriptures of the Three Caverns contain the Dao’s teachings, through which the Celestial Worthy comprehends the divine; they can also manifest their power in response to different places and circumstances.”

Ning Jun told the Yellow Emperor: The Celestial Worthy of Primordial Beginning appears in an incarnate form, manifesting in seventy-two different aspects. He rises to the Three Heavens and descends to the Three Realms. Everything he manifests receives the Qi of the Three Caverns, allowing all things to take form. Since life is born from the primordial Qi of the Way of Heaven, he is honored as the “Celestial Worthy.”

The Celestial Worthies of the Thirty-Six Ministries manifest throughout the Three Realms and guide living beings with the Three Treasures. Because their responses and manifestations differ, the Three Realms are divided into the Realm of Formlessness, the Realm of Form, and the Realm of Desire. Living beings have different innate capacities. Though they inhabit the same cosmos, they can broadly be divided into five kinds: those born in the Three Caverns and Three Realms; those who manifest in the Three Realms; those who transcend the Three Realms; those who pass into the Three Realms; and those who transmigrate within the Three Realms.

The first kind consists of living beings of the Three Caverns and Three Realms. The Celestial Worthies of the Thirty-Six Ministries dwell above in the thirty-six heavens of the Three Heavens, in the middle occupy the positions of the thirty-six emperors of the Three Realms, and below preside over the thirty-six Earth Sovereigns of the nine layers of earth. Heaven and humanity communicate with one another, guided by the Three Vehicles (different levels of guidance and cultivation in Daoism), with Jing and Qi flowing through them. All living beings receive the Qi of the Three Caverns and are thus able to be born in accordance with the Daoist teachings.

The second kind consists of living beings who manifest in the Three Realms. The Celestial Worthies of the Sixteen Ministries likewise dwell above in the thirty-six heavens of the Three Heavens, occupy the positions of the thirty-six emperors of the Three Realms in the middle, and preside below over the thirty-six Earth Sovereigns of the nine layers of earth. Heaven and humanity communicate, guided by the Three Vehicles, with Jing and Qi flowing through them. All living beings, too, receive the Qi of the Three Caverns and are thereby born. These Celestial Worthies are divided into three ministries and eight visions (a system of Daoist deities and heavenly manifestations). They accord with Yin-Yang and change with the four seasons, manifesting phenomena such as birth and aging.

The third kind consists of living beings who transcend the Three Realms. Nourished in body and mind by the wondrous Qi of the Supreme Dao, they remain untouched by external things even when living in the mundane world and harboring attachments. They leave ordinary society and worldly conventions behind, depart from the gate of action, avoid the turmoil of the world, and ascend alone to the Great Dao.

The fourth kind consists of living beings who pass into the Three Realms. They originally came from the wondrous source of the Dao and took up residence in the Qi of Yin-Yang. Their forms are entangled by the six passions (the desires and emotions associated with the six senses), and knowledge gives rise to attachment. Good deeds follow good deeds, and evil deeds follow evil deeds. They receive karmic consequences according to their actions and so enter circumstances where good and evil are intertwined.

The fifth kind consists of living beings who transmigrate within the Three Realms. Through craving and attachment, they fall into the Three Paths of Woe (the realms of hell, hungry ghosts, and animals, among other states of suffering). They endlessly cycle through the evil paths, unable to escape, sinking for ages in a sea of suffering, bound by craving and desire.

Ning Jun told the Yellow Emperor: The Celestial Worthy of Primordial Beginning expounded the three revered Caverns (the three main categories of Daoist scriptures), which encompass every realm and guide living beings through different stages of cultivation. The scriptures say that being can arise from nonbeing. They teach and transform celestial and human beings, raising them to the primordial aspect and leading them into the realm of emptiness and understanding. They reach upward to the Three Realms and transform beings below throughout the three worlds.

The realms that appear to living beings in response to their karmic conditions are of three kinds: first, the sudden appearance of open emptiness; second, forms and appearances that have substance and resistance; and third, the mind and consciousness that operate in response to causes and conditions.

“Open emptiness suddenly appearing” refers to the blending of empty Dao Qi with the vast void, through which various scenes become manifest. Realms are established out of nothing: mountains and rivers, stone cliffs, perilous and secluded places, and forms both beautiful and ugly. Living beings become mired in these realms. Celestial beings and beings throughout the Six Paths all perceive them in response to their conditions; hence the name “open emptiness.”

“Forms and appearances with substance and resistance” refers to Dao Qi manifesting the three worlds and the thirty-two heavens, and to bodies taking shape within the Qi of Yin and Yang. All things arise from the wondrous One Qi of the Dao, receive the life-giving force of Dao Qi, and take form in the womb through the mingling of their worldly parents’ Jing and blood. Their senses gradually develop; this is called the “aggregate of form.” Once the senses are complete, the six consciousnesses—including sight and hearing—arise and begin to distinguish external things. This is called the “aggregate of consciousness.” The deluded mind gathers sense objects, distinguishes illusory appearances, and develops craving and attachment; this is called the “aggregate of perception.” Once these attachments and delusions take shape, aversion and affection arise, giving rise to desire and anger; this is called the “aggregate of volition.” Living beings mistake these compounded phenomena for something solid and real. Deluded and unable to awaken, they commit harmful deeds and sink into the Three Evil Paths—hell, hungry ghosts, and animals—from which escape is difficult. Hence the name “forms and appearances with substance and resistance.”

“Mind and body shaped by thought and concern” means that the bodily and mental consequences experienced by living beings arise through karmic conditions. The wise and virtuous can turn back to the Dao and return to the source; the foolish and deluded instead wander through the evil paths. Living beings are born according to their individual karmic results. They distinguish and cling to the realms of the six desires and the four states of mind, thereby setting boundaries; hence the name “mind and body shaped by thought and concern.”

Within the three worlds, living beings differ in the conditions they encounter and the results they experience. They can be divided into five classes. First are those born within the bounds of the three worlds who have not formed the karmic causes that bind beings to them. They can therefore transcend birth and death and ascend to the Four Heavens of the Immortals. Second are those born through the karma of the Formless Realm. They transcend the Form Realm and the Desire Realm but remain attached to exceedingly subtle states and thoughts of consciousness. They continue to cultivate, vainly seeking purity of body and Shen. Third are those born through the karma of the Form Realm. Their attachment to form is strong, but they gradually relinquish the Six Dusts—the objects of sense perception in the three worlds—and the three degrees, moving further beyond the karmic results of the eighteen heavens of the Form Realm. Fourth are those born through the karma of the Desire Realm. Immersed in the six desires, they experience the karmic results of the six heavens of the Desire Realm. Fifth are those born through karma leading to the Three Evil Paths. Immersed in the six desires, they intensify the three poisons of greed, anger, and delusion, and ultimately fall into the paths of animals, hungry ghosts, and hell.

Ning Jun said to the Yellow Emperor: The Celestial Worthy of Primordial Beginning once taught the scriptures of the Three Caverns and Thirty-Six Sections at the Observatory of Bright Clouds in the Great Luo Heaven, adapting his teaching to the capacities and levels of understanding of all beings. The twelve scriptures of the highest grade in the Great Cavern contain the blessings and merits of the revered scriptures of all Three Caverns and Thirty-Six Sections. Why is this so? The sacred teaching of the Great Cavern enables people to understand the true Dao and attain immortality. It also encompasses all the scriptures and the various teachings associated with them, and thus possesses the superior merit of the Thirty-Six Sections of scriptures in the Cavern of Mystery and the Cavern of Spirits.

The Cavern of Mystery does not encompass teachings of the highest order as the Great Cavern does. Yet it opens access to teachings of a lower level and encompasses the Cavern of Spirits. It therefore possesses the power of the Twenty-Four Sections of scriptures to help people cultivate the true and attain immortality. The immortal scriptures of the Cavern of Spirits do not reach the level of the Cavern of Mystery; they offer only the blessings found in the Twelve Sections of the Cavern of Spirits for those who cultivate immortality.

The teachings of the Three Caverns are applied according to the capacities of all beings, guiding them back to the source of life. The Three Treasures—the Dao, the scriptures, and the masters revered in Daoism—guide beings, and their teachings range from shallow to profound. The wondrous Qi of the Dao descends and manifests as the spirits: being arises from nonbeing, yet is not bound by either being or nonbeing. Those who realize the Great Dao and awaken an unsurpassed resolve to seek the Dao can leave behind deliberate striving and enter a state of constant joy and freedom.

The true teaching of the Cavern of Mystery belongs to the middle vehicle. It teaches in response to causes and conditions, with sages revealing the true teaching so that people may understand the mysterious principle and enter a subtle realm. It therefore establishes skillful means through varied manifestations and transformations: one understands that although things have form, they are not real and unchanging; one begins cultivation in the world of forms without becoming attached through desire, leaves behind the realm of deliberate striving, practices right contemplation, and abides in the Middle Way.

The immortal teaching of the Cavern of Spirits makes use of particular causes and conditions to establish realms, heavens, and divine offices, in order to teach humans and spirits and to set forth various methods of cultivation. The Three Treasures teach all beings everywhere, while the immortal path is the gateway to cultivation. One begins by cultivating embodied life and ultimately enters the formless ground of being. The scriptures therefore present a progression from the shallow to the profound: the immortal path is the starting point; through cultivating life one moves into the realm of immortals, then from immortality to truth and from truth to sagehood, ultimately returning to the Dao.

The wondrous existence spoken of in the Three Caverns takes Qi as its foundation. The source of Qi lies in “Beginning”; “Beginning” arises from “Origin,” and “Origin” arises from “Mystery.” Beginning-Qi connects with the sages and generates Jade Clarity above; Origin-Qi presides over the true and generates Highest Clarity in the middle; Mystery-Qi presides over the teaching of immortals and generates Great Clarity below.

The forms of the Three Pure Ones (Sanqing) correspond to the patterns of Heaven and Earth, while the Three Treasures—the three fundamental sacred powers revered in Daoism—descend everywhere. The teachings of the thirty-six divisions of scripture are transmitted in accordance with Heaven’s will. The three foundational Caverns (the three major divisions of Daoist scripture) arise among the thirty-six heavens. The three realms receive primordial Qi, and beings in each realm cultivate to attain their respective ranks. Seventy-two forms appear throughout the realms, and eighty-one wondrous qualities reveal their vast abundance. Thus, during the Kalpa of Longhan, the deity is called the Formless Celestial Worthy. Manifesting as the Jade Purity Heavenly Treasure Sage Lord, the deity displays twelve forms. These forms pervade every realm and embody all eighty-one wondrous qualities, symbolizing vast abundance.

During the Kalpa of Longhan, the Formless Celestial Worthy also manifests as the Jade Purity Heavenly Treasure Sage Lord, sovereign of the Great Cavern (the scriptures of the Dongzhen Cavern) and Jade Emperor, bringing forth 999,900,000,000,000 kinds of Qi. Each kind of Qi, in turn, generates 999,900,000,000,000 li and 999,900,000,000,000 years. When the cycles of time and territory come to an end, the chronological reckonings divide and reunite, then extend through the three lower realms. This is called a great kalpa.

Next, during the Kalpa of Chiming, the deity is called the Nameless Celestial Worthy. Manifesting as the Supreme Purity Numinous Treasure True Lord, sovereign of the Dongxuan Cavern, the deity brings forth 999,999,000,000 kinds of Qi. Each kind of Qi generates 999,900 li and 999,900,000,000 years. When the cycles of time and territory come to an end, the chronological reckonings divide and reunite, then extend through the three lower realms. This is called a middle kalpa.

Next, during the Kalpa of Shanghuang, the deity is called the Celestial Worthy of Primordial Beginning, the divine sovereign of the Dongshen Cavern. The deity brings forth 999,900,000,000 kinds of Qi. Each kind of Qi generates 999,900,000,000 li and 999,900,000,000 years. When the cycles of time and territory come to an end, the chronological reckonings divide and reunite, then extend through the three lower realms. This is called a small kalpa.

The Celestial Worthy said, “Now I reveal my form, and my body extends through every realm: above, I appear among the various heavens; below, I respond to the myriad forms. I pass through the kalpas, transforming with the times, to guide and save living beings.”

Those who have attained the Dao sometimes descend among humanity and become teachers, transmitting the teachings. At other times, they are born in the lower realms and mingle with all beings, taking the form of ordinary people so that they are hard to distinguish from anyone else. They adapt to worldly affairs and work their transformations in secret. When they meet someone with the right affinity, they guide that person and transmit this scripture, opening their wisdom and helping them understand its meaning, while quietly delivering all beings. They do not regard themselves as benefactors. Their resolve remains pure and their thoughts clear as they teach this method.

Ning Jun solemnly told the Yellow Emperor again: the Three Pure Ones (Sanqing, the highest heavens revered in Daoism), the Nine Emperors, and the Eight Radiances (the spiritual lights or divine beings of the eight directions) communicate with one another and extend everywhere. They manifest in response within the Three Realms and undertake the work of guiding others. They descend into the three worlds, enabling all things to take their own forms and opening the minds of heavenly beings and humans. Heavenly beings and all things alike are governed by the divine perfected ones.

The Primordial Qi of the Mysterious Origin (the fundamental primordial energy through which the Dao generates all things) gives rise to the Eight Radiances, which together form the Twenty-Four Emperors. Each of the Nine Heavens gives rise to the Eight Radiances, thereby forming the Seventy-Two Offices. The scripture says that the Twenty-Four Emperors transform into the Twenty-Four Spirits, and the Twenty-Four Spirits in turn transform into the Twenty-Four Qi. Qi can become spirit, and spirit can also become Qi. When dispersed, they become clouds and mist; when gathered, they become forms and images. When manifest, they bring about creation and transformation; when drawn back within, they return to the True Oneness, the source in which all things are united. They then gather above in the Three Origins—the sources of Heaven, Earth, and humanity, or the upper, middle, and lower levels—and from there generate all things. The divine perfected ones change without end and have no fixed names. Among the gods, their Virtue is accomplished through the union of “three.”

The foundation of Heaven and Earth’s workings is the Twenty-Four Emperors above and the Twenty-Four Qi that extend through the Three Realms below. Each of the Twenty-Four Emperors possesses three Origins, and each Origin has five spirits. Together, they transform into three hundred and sixty spirits. These spirits pass through the Three Realms, each generating the three hundred and sixty palaces of a day, the three hundred and sixty days of a year, and the three hundred and sixty periods of a month. They also generate the three hundred and sixty bones of the human body and are distributed throughout the three hundred and sixty famous mountains of the earth. The Qi of Heaven flows downward, the Eight Radiances descend together, and life-giving force pours down from above, joining all things with primordial Qi so that they may be born.

All three realms of the Limitless receive this source. Heaven and humanity are connected, and the myriad realms interpenetrate without obstruction. The Eight Radiances open the workings of creation and establish the foundation according to their corresponding forms. The Twenty-Four Emperors transform above into three hundred and sixty spirits. Arranged in six positions, these spirits combine to form the sixty-four Brahma Qi, the pure, primordial Qi that precedes creation. The six positions join to form thirty-two groups. In thirty-two years, Heaven completes one cycle of its movement; thus the scripture uses the number thirty-two to describe the thirty-two heavens of the Three Realms.

The Three Pure Ones and the Nine Qi connect the divine beings above and below. They move laterally through the pivot of the Jade Dipper, the hub of the celestial movements, bringing clarity to the cycle of the four seasons. In the celestial calendar of the Three Caverns (the three categories of Daoist scriptures), a year is divided into three origins; the six Yang days are called the Six Fasting Months. The Eight Radiances move in accord with the Way of Heaven, and the eight seasonal festivals are occasions for practice. On the Ten Observance Days, one pays homage to the honored gods and follows the Ten Virtues. Burning incense and making prayers allows one’s merit to reach the heavens; lighting lamps sustains the brightness, rescuing the living and aiding the dead. Offerings of incense, flowers, and jeweled canopies are made to the heavens. Reciting the revered scriptures opens the way to wisdom. Above, one repents of the past sins and misfortunes of the Seven Generations of Ancestors and of ancestors across the ages; below, all beings together receive the grace of the Dao’s teachings.

The sages of the Three Pure Ones look with compassion upon the sincere heart, and the gods of the palaces and offices of the Three Realms bear witness as well. Through practice, the three palaces may be purified, the nine gates—the body’s inner spirit chambers or apertures—made radiant, and the five viscera made clear and the six bowels filled with wisdom. The eighty-one auspicious features cause light to shine through the eighty-one apertures; the thirty-two marks of perfection illuminate the three hundred and sixty joints and bones. The Thirty-Two Emperors reveal the subtle principle of the mysterious void, while the Thirty-Six Heavens display the state of ascending to the crown of the head. When the Eight Radiances are complete and stand guard, and the spirits of the Nine Heavens support the body, one can ride the radiant light and mount a dragon, ascending to Jade Clarity, the highest heaven.

Ning Jun said to the Yellow Emperor: The Great Dao generates and transforms the myriad things; there is nothing it cannot encompass. It is so vast that it has no bounds, and so subtle that no gap can contain it. All things receive life from the Great Dao; nothing is generated apart from it. All things are also transformed through it; nothing is beyond its power to bring to completion.

The Great Dao opens up the vast expanse of space and divides it into ten tiers. From the highest, the Great Luo Heaven, down to the Three Pure Ones (Sanqing), there are seven levels. These realms extend in every direction, fill the expanse of space, and together form the domain of the Dao. Thus, Mount Yujing of the Mysterious Capital holds seven kinds of awakened Qi. Below the Great Luo Heaven, three more realms emerge, bringing the total to seven levels. They spread throughout space and connect to form the sacred realms.

Below the Three Pure Ones and the centers of the eight directions, another level branches off in each place. From these arise different tiers, graded in relation to Earth, with numbers that successively amount to five hundred quadrillion, fifty trillion, five trillion, five hundred billion, fifty billion, and fifty-five billion. The three boundless realms, without limit or edge, arise through the response of the Five Qi and the Five Cycles. In this way, they connect to form the number fifty-five, which links Heaven and Earth.

Above and below the Three Origins, the Three Caverns—the three systems of Daoist scriptures—join together and connect with the Nine Emperors and the Twelve Heavens, making a total of thirty-six emperors across the Three Origins. The center and the eight directions universally receive the Qi of the Three Pure Ones and respond to the four seasons, the thirty-two heavens, and the three hundred and sixty degrees, forming the twenty-eight lunar lodges. Though the Five Cycles arise and transform in response to the source of the Great Dao, they also correspond in distinct ways to the ordinary world. This is the eighth level counted from the top down.

Below the three boundless realms, another level branches off in each, forming the Nine Layers of Earth and the thirty-six Earth Emperors. They all receive the Qi of the three realms and extend upward to the Three Pure Ones. On the eight seasonal festivals and on designated days in the four seasons, the Earth Emperors record people’s good and evil deeds and report them to the Three Pure Ones. People’s good and evil, their offenses and blessings, are examined from above and below. This is the ninth level counted from the top down.

Farther below, beneath the Nine Layers of Earth, are the Eight Gates and the Nine Netherworld Hells. Those above oversee the examination of the world of the living; those below administer punishments in the realm of the dead. There are nine hells above and nine below, hence they are also called the Eighteen Great Hells. Beneath the hells lies the Qi of the Great Wind Marsh. It is like wind, yet not wind; like water, yet not water. Those within it suffer, their consciousness grows clouded, and they can scarcely make distinctions. It supports the great wheel of Earth and keeps it from overturning. This is the tenth level counted from the top down.

Lord Ning said to the Yellow Emperor: The Qi of the Three Caverns (Dongzhen/Dongxuan/Dongshen), the Daoist scriptural system, transforms and nurtures the myriad things, and the nine Qi blend and interact to generate and transform. In heaven there are thirty-six Cao Lords (Caojun); on earth there are thirty-six administrative bureaus. The Qi of the Threefold Realms descends and communicates with the nine Qi, giving rise to and nurturing the myriad things; the Qi of the nine-layered earthly ramparts ascends and resonates with the Three Realms.

In the first heavenly realm, the radiance of the sun and moon unite, the Three Luminaries (sun, moon, and stars) shine together, and the order of the four directions is complete. The Xuanji (the pivot symbolizing the movement of the Dao of Heaven) penetrates and unites all; it governs the Miluo heavenly realm, spreads widely to cover and generate divine beings, and causes all things to ripen in response toQi. As the celestial circuit revolves and the calendrical numbers advance, the cycles pass through the Mysterious Pass (Xuanguan); the earth deities of the nine-layered ramparts each correspond to domains in the human world. Tai Sui, Tai Yin, the Great General, and deities such as Sui De (Year Virtue), Jian (Establishment), and Po (Destruction) are all gods who govern seasons and directions.

If anyone practices the supreme Jing (scripture/classic) of the Three Caverns and Three Pure Ones (Sanqing), they should diligently revere the spiritual deities of the nine earths of the lower realm and pray that they do no harm.

The first earth layer is named Yuan De (Original Virtue); its Qi-color is cyan above and yellow within, it is overseen by the Yuan Earth Minister (Yuan Tu Qing), and its thickness is 11,110 li. All the officials within the earth administer affairs here. The second layer is named Huang De (Imperial Virtue); its Qi-color is uniformly black, it is overseen by the Yuan Court Earth Assistant (Yuan Ting Tu Cheng), and all the officials within the earth also administer affairs here. The third layer is named Di De (Sovereign Virtue); its Qi-color is uniformly dark green, it is overseen by the Hukou Earth Dragon (Hukou Tu Long), and all the officials within the earth also administer affairs here. The fourth layer is named Wang De (Royal Virtue); its Qi-color is uniformly yellow, and it is overseen by the Yuanxin Earth Great General (Yuanxin Tu Dajiangjun). The fifth layer is named Ren De (Human Virtue); its Qi-color is uniformly red, and it is overseen by the Yuanfu Earth Director (Yuanfu Tu Ling). The sixth layer is named Di De (Earth Virtue); its Qi-color is uniformly white, and it is overseen by the Yuangu Earth Chief (Yuangu Tu Zhang). The seventh layer is named Li De; its Qi-color is uniformly purple, and it is overseen by the Shijia Six Parents (Shijia Liu Fumu). The eighth layer is named Fu De (Returning Virtue); its Qi-color is uniformly cyan, and it is overseen by the Shixian Earth Clan Director (Shixian Tu Zongzheng). The ninth layer is named Chang De (Flourishing Virtue); its Qi-color is uniformly green, and it is overseen by Xuanshi, an earth official of the two-thousand-shi rank.

The earth officials of the nine layers each govern their earth bureaus and, upward, communicate with the twelve divine officials of the corresponding realm.

At this time, the Yellow Emperor crossed Mount Yuntai to pay a visit to Lord Xiao and ask how the Three Caverns (Dongzhen, Dongxuan, and Dongshen), the Daoist categories of scriptures or methods of practice, and the three grades of salvation, which rescue beings at different levels, correspond to the heavenly and human realms. He then asked: How do the Three Treasures link together and give rise to the various realms? How do the realms give rise to the heavenly and human beings? How do human beings arise from the Dao? How can life attain the Dao itself? How does the Dao extend everywhere without bounds? How is it fully present in both body and spirit? The Supreme Dao is impartial by nature, so why does its transformative influence differ among the myriad things?

Lord Ning replied to the Yellow Emperor: “The Three Caverns and the Nine Emperors, the gates of birth in the Nine Heavens, the realms of immortals…”

Ning Jun told the Yellow Emperor: “The Three Caverns (Dongzhen, Dongxuan, and Dongshen), the Daoist scriptural system, have nine imperial lords, and the Nine Heavens have gates of life leading to the realm of the immortals. Immortals, perfected beings, and sages each have nine grades, making twenty-seven ranks in all. The grades of the Three Caverns mark the gradual ascent from ordinary humanity into the realm of the immortals, comprising eighty-one levels. Because the beings of the Three Realms are deluded and benighted, and differ in their innate capacities, the teachings of the Three Vehicles were established as stages of advancement in cultivation.

The Jade Emperor of the Utmost Dao extends his merit and virtue throughout the ten directions, and so established the Three Treasures. The three revered deities are distinct: each manifests a different form, and each has a different bodily appearance. During the Longhan kalpa, they manifested in accordance with the teaching of the sages and were called the Celestial Worthy of Formlessness. During the Chiming kalpa, they manifested in accordance with the teaching of the perfected and were called the Celestial Worthy of Nonbeing. During the Shanghuang kalpa, they manifested in accordance with the teaching of the immortals and were called the Celestial Worthy of Primordial Beginning. The Three Treasures manifest in keeping with the teachings, and each of the Three Vehicles has its own distinctions. Their manifested Dharma bodies differ, as do their original nature and visible traces.

In ancient times, at the beginning of the first Longhan kalpa, the Three Treasures opened the scriptures and diagrams in the Bright Cloud Observatory in the Great Luo Heaven, proclaiming the thirty-six divisions of scripture of the Three Caverns. The realms of generation and transformation corresponding to them each had thirty-six layers of heaven. From these, ten names were further derived, evoking the state in which primordial chaos had just begun and the heavenly origin remained undivided. The three primordial Qi—Mysterious, Primal, and Beginning—transformed into wondrous celestial phenomena. Their radiance shone everywhere, revealing layered splendor in nine colors and the complete brightness of the eight directions. From this arose the auspicious features, the majestic appearance of the revered deities; the corresponding realms were brought forth and forms shaped. Human and heavenly realms each have different karmic results, just as ordinary people and sages differ. The majestic forms of the three manifestations are divided into upper, middle, and lower grades. Humans and divine beings were brought forth through these transformations, and all received the forms shaped in this way.”

Ning Jun said to the Yellow Emperor: “At the beginning of creation, I once heard the Venerable Heavenly Worthy of the Formless, the Jade Emperor of the Utmost Dao, explain the teachings of the Three Caverns (Dongzhen, Dongxuan, and Dongshen) at the Bright Clouds Abbey in the Great Luo Heaven. He proclaimed ten honorific titles for those who respond to transformation and are born into the world, and established the Nine Emperors and the Nine Heavens. Immortals, Perfected Ones, and Sages each have their own ranks; these are the profound bridges of the Three Treasures revered in Daoism: the Dao, the scriptures, and the master. The twenty-seven ranks form the grades of spiritual cultivation. The thirty-six scriptures reach upward to the mysterious source of the Three Pure Ones (Sanqing) and resonate downward with the thirty-six heavens of the Three Realms. Seventy-two forms appear throughout the various realms, while eighty-one auspicious characteristics are the foundations of life for humans and the heavens. The transformations of birth and death extend throughout the great thousandfold world; through exhaling and inhaling vital essence, responding to transformation and taking form, they flow through and bring forth five hundred million beings.

“The boundless Three Realms of Nonbeing stretch without limit. Their realms open onto the spirits, and all things above and below are shaped by their influence. At the end of each cosmic kalpa, the spirits appear in response to the time, each bearing a different name; the honorific titles of their incarnations across successive ages also differ. The first ten titles, in order, are: first, ‘Source,’ meaning origin and beginning; second, ‘Blend,’ meaning fused together and indistinguishable; third, ‘Unformed,’ meaning simple and vast; fourth, ‘Deep,’ meaning obscure and profound; fifth, ‘Vast Expanse,’ meaning boundless breadth; sixth, ‘Misty,’ hazy like a fine fog; seventh, ‘Surging,’ like swiftly flowing water; eighth, ‘Beginning,’ referring to the condensation of the primordial Qi in the Great Luo; ninth, ‘Origin,’ meaning the root of supreme goodness; and tenth, ‘Mystery,’ which presides over Heaven. ‘Mystery within mystery’ is the honored sovereign of the heavenly realm, whose rank is called ‘Your Majesty’ and who governs the source from which all things are born and transformed.

“Thus, the Nameless Heavenly Worthy transforms the ‘primordial Qi’ of the Great Luo to give rise to the Jade Clear realm, responding with the teaching of the Sages and transmitting the Great Cavern method. Next, from the ‘original Qi’ of the Jade Clear realm, the Supreme Clear realm is born, responding with the teaching of the Perfected Ones and transmitting the Cavern Mystery method. Then, from the ‘mysterious Qi’ of the Supreme Clear realm, the Great Clear realm is born, responding with the teaching of the Immortals and transmitting the Cavern Spirit method. Thereafter, the Three Clear realms give rise to the Three Realms, each realm resonating with the others, while the three vehicles of cultivation—the different levels of the path—remain distinct. The Three Clear realms each guide beings from one of the Three Realms: the Jade Clear realm of the Sages connects downward to the Formless Realm; the Supreme Clear realm of the Perfected Ones connects to the Form Realm; and the Great Clear realm of the Immortals connects to the Desire Realm.

“The teachings of the Three Caverns also extend through the formation of humans and spirits, joining the heavenly and human realms and bringing peace to the nine apertures of the human body. The Jade Clear realm of the Sages corresponds to the upper part of the body, the Upper Palace of the Muddy Pellet; the Supreme Clear realm of the Perfected Ones corresponds to the middle part of the body, the Crimson Palace; and the Great Clear realm of the Immortals corresponds to the lower part of the body, the Immortal Palace of the Yellow Court. The Primordial King within the Yellow Court in the lower body is regarded as the spirit who governs life and nourishes primordial Qi. The Dao of the Immortals takes life as the foundation of cultivation, and people should rely on life in their practice. ‘Immortal’ means to ascend by transformation: from Immortal, one transforms into a Perfected One and rises to the Supreme Clear; from Perfected One, one transforms into a Sage and rises to the Jade Clear; from Sage, one transforms into Dao and rises to the Great Luo. At last, one reaches the realm of the Utmost Dao, where all is empty, still, and profound.”

At this, the Yellow Emperor thanked Ning Jun for his instruction. After Ning Jun had finished explaining how the Heavenly Venerable had descended to teach and transform the world, the Yellow Emperor asked, “How was Heaven formed?”

The primordial Qi of the Dark Origin—the original vital energy of the cosmos—is the foundation of the Three Realms of Heaven. From it, the Three Realms came into being, and all things were endowed with it and connected through it. The Heavenly Venerable’s ten honorific titles, the Three Caverns (Dongzhen, Dongxuan, and Dongshen), and the Three Heavens and Three Realms all arose from this source, and all respond to the influence of this primordial Qi. The Primordial Heavenly Venerable descended to teach and transform the world, manifesting forms suited to each occasion; in this way, the heavenly realm took shape. Since Heaven has now been formed, where are the fundamental gates through which the heavenly realm came into being?

Ning Jun, an immortal perfected one described in Daoist scriptures, told the Yellow Emperor: “Long ago, I received the teachings of the Celestial Worthy, an honorific title for Daoism’s highest divinity. In the primordial realm of the Great Luo Heaven, one of the highest heavenly realms in Daoism, I brought form and consciousness to life. Thus the Celestial Sovereign was established, the source of generation and transformation was set in place as a refuge for the many great sages, and the Taishang Kaitian Shangjing was proclaimed. The Celestial Worthy has seventy-two forms, three responsive bodies—forms manifested to deliver sentient beings—and eighty-one auspicious features.

“The Celestial Worthy manifested in bodily form three times: descending from the origin into the world and gradually revealing his activity, first as the Dharma body, then as the responsive body, and finally as the transformation body. From this, all things arose in a shared realm and received the same form. Only then did all the heavenly beings and other sentient beings, touched by this power of generation and transformation, begin to possess spiritual awareness and consciousness.

“The Mysterious Origin Primordial Qi, the original vital energy from which the cosmos arose, is the foundation of the Three Caverns and the source of the thirty-six divisions of scripture and teaching, as well as of every level of existence. The Jade Capital’s Mysterious Terrace, the realms of the Three Caverns, and the Purple Tenuity Golden Gate were all established and interconnected through the Nine Qi. The Celestial Worthy manifested his Dharma body to make the form of the heavens known. His responses and transformations reached the ordinary world, so that both the human realm and the heavens could become places where cultivators realized the Dao.

“The mysterious source of the Three Caverns interconnects and appears as the radiance of the body. Realms take form in response to conditions, arising in accord with the occasion. Utterances that are mysterious and unobstructed constitute the Sage Perfected Ones; what is supreme beyond all others is called the Form Body. Thus nine transformations are manifested: forms arise from the Nine and One, while four times nine reach in every direction, together making thirty-six grades. The thirty-six forms and three responsive bodies free people from worldly turmoil and bring them to the realm of truth.

“What is mysterious and unobstructed is called the Utmost One; what shines with unsurpassed radiance is called the Sovereign One; the ruler honored by the hundred spirits is called the Emperor One; what is pure and clear is called the True One; the foremost of all goodness is called the Origin One; the true ruler who governs the hidden and dark is called the Heaven One; what is empty, still, penetrating, and unobstructed is called the Mysterious One; the master of long life is called the Great One; and the Dharma King who presides over the rites of covenant and authority is called the Orthodox One.”

Within the “Nine One” (the levels or states of Daoist cultivation), the inner realm reveals the workings of emptiness and stillness: it is deep and quiet, vast and boundless, and is therefore called “Rarefied.” It is distant and level, without obstruction, and is therefore called “Level.” The subtle principles cannot be analyzed by any fixed method, but appear in response to circumstances, and are therefore called “Subtle.” The Great Dao is vast, with nothing beyond it, and contains all things; hence it is called “Emptiness.” It can contain all things and connect with them, so it is called “Cavernous.” Open and penetrating, unobstructed and responsive to circumstances, it is therefore called “Wondrous Nonbeing.”

Within Wondrous Nonbeing, the functions of responsive transformation and teaching gradually emerge. First appears the Intent Spirit, which manifests the activity of intention; then the Aspiration Spirit, which manifests the activity of resolve; and then the Thought Spirit, which manifests the activity of recollection. These three forms of spiritual awareness set their traces in motion, and teaching takes effect through them. Thus, from correct wisdom arises real wisdom, and from real wisdom arises expedient wisdom, the wisdom that adapts to circumstances. Within expedient wisdom, the Three Treasures also appear: Jing, Shen, and Qi.

Jing is centered on numinous clarity and wisdom; Shen functions through transformations beyond measure; Qi takes the form of qi phenomena and functions to generate all things. Because their functions differ, they are called the “Three”; because their underlying reality is indivisible, they are called the “Three-in-One.” The Three-in-One then reveals three kinds of transformation. The text reiterates that Qi takes the form of qi phenomena and functions to generate all things. Though the Three differ in function, their underlying reality remains indivisible; hence they are called the Three-in-One.

The Three-in-One then reveals three kinds of underlying nature. The first takes form and mind as its basis; the second takes the Three Caverns, the classifications of Daoist scriptures and cultivation systems, as its basis; and the third takes wondrous De as its basis. To “take form and mind as its basis” means that the realm of stillness has the True One’s wondrous wisdom as its foundation. To “take the Three Caverns as its basis” means that cultivation proceeds through successive stages: one establishes a foundation according to one’s rank, continues to advance after attaining a fruition, and broadly saves sentient beings. This embodies great wisdom.

The original physical body becomes a burden that hinders a cultivator’s advancement. At every stage of cultivation below the Nine Sages, one must continue to rise through the ranks. As long as one remains burdened by desire, one remains subject to form. When the burdens within the True Dao have been extinguished, only the wondrous mind remains. Attaining a higher fruition of the Dao brings every virtue. This realm is still and invisible, and is called “Wondrous Nonbeing.” When active, it responds to what it encounters, harmonizes with all things, and manifests a form. Mind and form, though subtle, can still be perceived by all things; this is therefore called “Wondrous Being.”

The cultivator responds to the corresponding fruition, manifests a form, and ascends into the Mysterious Realm. Continuing to cultivate, the cultivator attains the rank of sage and ultimately reaches the fruition of the Highest Sage. There, both cause and effect are forgotten; one’s original nature is naturally pure and upright, in harmony with the Great Dao, and mysteriously united with all things. Only on reaching this supreme state is one called a Heavenly Worthy. The Heavenly Worthy then gradually manifests an emanation body, a form appearing to teach and transform sentient beings, and thereby brings forth a realm. The Mysterious, Original, and Primordial Qi permeate the entire body and coalesce into form, enabling it to ascend into the Mysterious Realm, attain the rank of Highest Sage, and ultimately reach the fruition of the Highest Sage.

Forget cause and effect, reveal a naturally pure nature, unite with the Great Dao, and merge with all things in profound mystery. Only upon reaching the highest state, beyond which nothing can surpass it, is one called a Celestial Worthy. Thus the Celestial Worthy gradually manifests responsive forms—bodies appearing to teach and transform living beings—and from these arise the various realms.

The Primordial Qi of the Mysterious Origin, said in Daoism to be the source Qi, fills the entire body and becomes a radiance around it. The Three Qi transform into forms, and from them the Three Caverns (Dongzhen, Dongxuan, and Dongshen), the three great systems of Daoist scriptures and teachings, unfold. The Primordial Qi transforms into blue-green light, rises, and becomes Heaven; the Origin Qi transforms into white light, abides in the middle, and becomes humanity; the Mysterious Qi transforms into yellow light, descends, and becomes Earth. From these three lights, the Celestial Worthy of Primordial Beginning brings forth nine kinds of light. They spread throughout the Dharma Body, the sacred body embodying the Great Dao, shining brightly and penetrating without obstruction.

The nine kinds of light are as follows: the Primordial Qi arises from Hun, which transforms into azure light; Hun arises from Dong, which transforms into red light; Dong arises from Hao, which transforms into blue-green light; the Origin Qi arises from Hao, which transforms into green light; Hao arises from Jing, which transforms into yellow light; Jing arises from Zhu, which transforms into white light; the Mysterious Qi arises from Rong, which transforms into purple light; Rong arises from Yan, which transforms into jade-green light; Yan arises from Yan, which transforms into black light. These nine radiant colors shine brightly and clearly, illuminating the Dharma Body throughout.

These nine kinds of light then permeate all realms and bring them into being. Above, they generate the Three Realms and the thirty-six Heavens, revealing the forms of the heavenly world and making it empty and luminous. Below, they generate the Three Domains and the thirty-six Emperors. Through expediently manifested forms, they bestow vitality, open the gates of life, and guide living beings toward peace, whether gradually or all at once. Hence the name “the Three Caverns and Thirty-Six Manifestations.”

Shangqing Taishang Kaitian Longqiao Jing, Scroll Three

Chapter Six: The Celestial Worthy’s Dharma Body Responds and Transforms, Manifesting the Thirty-Six Forms of the Three Domains.

Lord Ning said to the Yellow Emperor: “In the past, I received the teachings of the Heavenly Worthy and expounded the Scripture of the Supreme One on Opening Heaven and Establishing the Origin in the Great Luo Heaven. The scripture says that the sacred beings manifest in different forms in response to what they encounter: above, they transform into the thirty-six Heavenly Worthies in the realms of the Three Pure Ones; below, they transform into the thirty-six Heavenly Emperors within the Three Realms. Thus they appear in seventy-two forms corresponding to ordinary people and sages.

The karmic results of beings in the human world and the heavenly realms differ. The upper realms of the Three Pure Ones are subtle, still, and everlasting. Practitioners on the nine grades of the mystic steps forget their accomplishments and attainments, and do not cling to the rewards of realizing the Dao. Within the Three Realms, beings’ delusions harden into fixed views, and they become attached and absorbed. For this reason, forms corresponding to beings are established. The scripture goes on to reiterate that the karmic results of humans and heavenly beings differ; the upper realms of the Three Pure Ones are still and everlasting, and practitioners do not cling to accomplishments or karmic rewards, whereas beings in the Three Realms become attached through delusion.

Therefore, the thirty-two heavens that respond to beings are established and arranged according to the principles of Yin-Yang, encompassing the processes of generation and transformation and gathering beings into their care. When the Primordial Qi of the Mysterious Origin—the fundamental original Qi of the Dao—and the Eight Luminaries, the sacred radiances of the Daoist heavens, are complete and bright, above them lie the Four Brahma Heavens and the summit of the Three Realms.”

The Celestial Venerable, an honorific Daoist title for the supreme deity, follows the course of Heaven to bring forth all things and distribute them throughout the Three Realms below. Heaven and Earth are layered one upon another, with thirty-two Heavenly Emperors governing the four cardinal directions and four intermediary directions. Vast celestial phenomena interweave and move in concert, while the nine primordial Qi energies mingle, thereby forming the order of the Dao of Heaven. The thirty-two Heavenly Emperors are arranged around the Xuanji, the celestial pivot symbolizing the movement of the heavenly bodies. Each corresponds to one tier of Heaven and its twenty-eight lunar mansions. The nine layers of Heaven rise one above another, corresponding also to the eight directions and the Nine Palaces on Earth.

The Heaven of the Four Heavenly Kings, the celestial realm where the kings of the four directions dwell, is layered above and below. It also symbolizes four life lords in each direction, sixteen in all. All receive the nine Qi energies; Yin and Yang each divide into two kinds and harmonize with one another. Their original substance and manifested traces join and interpenetrate, making thirty-six positions altogether. Thus, the thirty-six Heavenly Emperors are said to be layered above and below.

Heaven sends down a single Qi, from which five Qi energies arise. The five Qi energies reside within Yin and Yang, and through their combination take on bodily form. Yang therefore divides into Lesser Yang and Greater Yang, while Yin divides into Lesser Yin and Greater Yin. The Yin within Yang belongs to Wood, and the Yang within Yang belongs to Fire; the Yang within Yin belongs to Metal, and the Yin within Yin belongs to Water. The Qi that harmonizes Yin and Yang belongs to Earth. The Qi of Lesser Yang each transform into one tier of Heaven. Together they are called the Eastern Blue Heaven of Nine Qi, and they give rise to the Eastern Great Emperor Huangzeng Heaven and the Great Bright Jade King, who should be associated with Zhengyi (Orthodox Unity).

Within this Nine and One, the function of inner emptiness and stillness manifests. It is silent and spacious, like the Primordial Gate, and so is called “the Inaudible.” It is distant and level, without obstruction, and so is called “the Formless.” Its wondrous principle cannot be explained by fixed means; it responds as circumstances call forth, and so is called “the Subtle.” Vast and without an outer limit, it encompasses all and is called emptiness. It is one with all things and can contain them, and is called the Cavern. Open and unobstructed, it is called wondrous nonbeing.

From this wondrous nonbeing, the function of teaching gradually emerges. First the mind spirit appears, then the will spirit is established, and after that comes the thought spirit. The three thoughts stir and manifest traces, giving rise to their function through teaching. Thus, from correct wisdom comes real wisdom, and from real wisdom comes expedient wisdom. Within expedient wisdom appear the Three Treasures: Jing, Shen, and Qi. Jing is governed by numinous wisdom; Shen is unfathomable and works through transformation; Qi appears as the energies of the world and works by bringing all things into being.

Their functions differ, so they are called the “Three”; their essential nature cannot be divided, so they are also called the “Three-in-One.” Here, the “Three-in-One” refers to the Three Treasures of Jing (essence), Shen (spirit), and Qi (vital energy)—the three fundamental elements that make up life and cultivation. Jing is centered on numinous clarity and wisdom; Shen works through transformations beyond measure; and Qi is expressed in its forms and configurations, with the function of bringing forth and transforming the myriad things.

The text then uses the “Three-in-One” to explain three distinct essential natures. The first takes form and mind as its essence; the second takes the Three Caverns (Dongzhen, Dongxuan, and Dongshen) as its essence; and the third takes wondrous De (Virtue/Power) as its essence. To say that form and mind are the essence means that, in a state of stillness, wondrous wisdom of the True One is taken as the root. To say that the Three Caverns are the essence means that cultivators advance step by step according to their rank, establishing a foundation, realizing the fruit, and attaining higher states. They also save living beings far and wide, thereby demonstrating great wisdom.

Visible form can become a burden and obstruct a cultivator’s ascent to higher states. Those below the rank of the Nine Sages must still advance by stages; because they remain entangled in desire, they still have bodies. When they attain the True Dao and all entanglements are severed, only the wondrous mind remains. After realizing the highest fruit of the Dao, they possess every virtue and become still and invisible; this is called “wondrous nonbeing.” When they manifest through transformative activity, they can respond to things and transform in accordance with them, taking on forms that accord with the myriad things. Though the wondrous mind has transcended form and color, it can still appear as forms visible among the myriad things; this is called “wondrous being.”

Cultivators receive the corresponding fruits through the states they attain, and their forms and realms change accordingly. They gradually ascend into the mysterious realm and ultimately become supreme sages. At the fruit of supreme sagehood, thoughts of cause and effect are both forgotten, true nature emerges of itself, and they unite with the Great Dao. They can also merge unhindered with the myriad things. Only upon attaining the highest and most exalted state are they called “Heavenly Worthy.” The Heavenly Worthy then gradually manifests responsive bodies—forms appearing to transform and save living beings—and reveals different realms.

The Three Qi of Mystery, Origin, and Beginning, the three primordial energies described in Daoist teaching, fill the entire body, transform into radiance, and from this give rise to the Three Caverns. The Qi of Beginning transforms into blue light, which rises and forms Heaven. The Qi of Origin transforms into white light, which abides in the center and forms the human world. The Qi of Mystery transforms into yellow light, which descends and forms Earth. The Heavenly Worthy of Primordial Beginning then brings forth nine kinds of light from these three colors; they spread throughout the Dharma Body, shining brilliantly. The Qi of Beginning first arose from primordial chaos, which transformed into azure light. Azure light then gave rise to cavern light, which is red.

The Celestial Worthy of Primordial Beginning, a supreme deity of Daoism, combines these three colors into nine kinds of light and manifests a complete Dharma Body, a sacred manifested form. Its radiance shines everywhere. At the beginning, the azure light arose within chaos. The Qi of chaos then gave rise to cavernous light, which was red; cavernous light gave rise to vast light, which was blue; primordial Qi gave rise to lofty light, which was green; lofty light gave rise to brilliant light, which was yellow; brilliant light gave rise to pursuing light, which was white; mysterious Qi gave rise to blending light, which was purple; blending light gave rise to flaming light, which was jade green; and flaming light gave rise to manifesting light, which was black. The nine colors shine resplendently, making the Dharma Body clear and luminous.

These nine kinds of light interpenetrate and transform into all realms. Above, they generate the Three Realms and Thirty-Six Heavens, revealing the forms of the heavenly world and illuminating the realm of emptiness. Below, they generate the Three Worlds and Thirty-Six Emperors, who manifest transformed bodies as circumstances require, skillfully opening a path to life for sentient beings and guiding them gradually or at once toward peace. Hence they are called the “Three Caverns and Thirty-Six Manifestations.”

Shangqing Taishang Kaitian Longqiao Jing, Volume Three

Chapter Seven: Each of the Nine-Colored Jewels of Light gives rise to the Eight Luminaries and eighty-one wondrous features; the Celestial Worthy of Primordial Beginning assigns their ranks.

Ning Jun told the Yellow Emperor, “In the past, I received the teachings of the Celestial Worthy. In the Great Luo Heaven, the highest heavenly realm in Daoism, I expounded the Scripture of the Supreme High One on the Primordial Establishment of Heaven’s Opening. I manifested a visible form, giving all phenomena something to depend on. The source of every teaching is silent and still; the Dharma Body, the transcendent ground beyond physical form, manifests in forms according to circumstances. Its radiance is clear and penetrating, revealing a realm of mystery and emptiness.

“The Celestial Worthy expounded this scripture in the Great Luo Heaven and manifested a visible form, giving all phenomena something to depend on. The teachings of all phenomena are originally still and silent; the Dharma Body responds to circumstances by taking form, and its radiance shines through, revealing a mysterious realm. The Celestial Worthy manifests different appearances according to different conditions, thereby giving rise to many kinds of majestic forms. ‘Appearance’ is the root: from stillness, it proclaims the teaching. ‘Marks of excellence’ are what become visible; through words, they make the truth clear. By explaining the truth in words, one can awaken and guide those with the right affinity. The truth is also entrusted to words so that practitioners at different levels may be drawn in.

“Thus the manifested form appears, illuminating and penetrating the heavens. From that form emerge beautiful features, and different bodies are also shown. Nine kinds of light shine through above and below. The realm is complete and radiant, universally open and without obstruction. The nine layers of heaven are stacked one upon another, each with eight directions. They contain the nine heavens, where the original substance and its manifested traces correspond to one another. The eighty-one marks of excellence are complete in both form and spirit. The affinities realized by the thirty-six divisions—the categories within Daoist systems of divine beings and scriptures—are likewise fully unobstructed.

“The Nine-One transformation is subtle, with inexhaustible eloquence. The precious light of nine colors is governed by the first. The Three Qi—Mystery, Origin, and Beginning—together give rise to the nine gates. Each of the three titles divides into three, hence the name ‘Nine-One.’ The First Sage of the Supreme One blends into a blue-green light; the First Sage of the August One shines through as a red light; the First Sage of the Sovereign One spreads vast as a blue light. The Primordial True One appears as green light, the True Primordial One as yellow light, and the Heavenly Primordial One as white light. The Mysterious Immortal of the Dark One dissolves into purple light, the Mysterious Immortal of the Great One blazes forth as jade-green light, and the Mysterious Immortal of the Orthodox One transforms as black light. The De of the nine heavens comes together, nurturing form and spirit everywhere. The Eight Luminaries—sacred lights or immortal realms in Daoist thought—are complete and radiant; from them the realm is established and made to permeate all things.

“The wondrous One of the nine heavens shines in layers above and below. Its arrangement may also be compared to the structure of the earth, from which beautiful forms arise. The highest, first layer is Holy Heaven of Yudan, also called the First Heaven, corresponding to the First Palace on earth. The nine Qi give rise to its gates, and the Lord of the Beginning Heaven governs it. This is the wilderness of Yudan, a realm of purity. The second layer is Holy Heaven of Chanshan, also called the Second Heaven, corresponding to the Second Palace. It is Heaven of the Village of Extended Blessings, a realm of benevolence and stillness. The third layer is Holy Heaven of Xuyan, also called the Third Heaven, corresponding to the Third Palace. It is Heaven of the Village of the Great Hall, a realm that welcomes goodness. The fourth layer is True Heaven of Doushu, also called the Fourth Heaven, corresponding to the Fourth Palace. It is Heaven of the Field Without Blessings, a realm that employs the worthy. The fifth layer is True Heaven of Bujiao Le, also called the Fifth Heaven, corresponding to the Fifth Palace. It is Heaven of the Great Hall of Blessings, a realm at the center. The sixth layer is True Heaven of Yingsheng, also called the Sixth Heaven, corresponding to the Sixth Palace. It is Heaven of the Village of Blessings and Virtue, a realm that extends the worthy. The seventh layer is Immortal Heaven of Fanfu, also called the Seventh Heaven, corresponding to the Seventh Palace. It is Heaven of the Province of the Hall of Blessings, a realm of flourishing action. The eighth layer is Immortal Heaven of Qingming, also called the Eighth Heaven, corresponding to the Eighth Palace. It is Heaven of the Teaching that Gathers Blessings, a realm of lasting peace. The ninth layer is Immortal Heaven of Wuao, also called the Ninth Heaven, corresponding to the Ninth Palace. It is Heaven of the City of Wanli, a realm that casts aside the worthy. The nine heavens stand in layers, each with eight directions; together they are therefore called the eighty-one marks of excellence.”

This concludes Volume Three of the Shangqing Taishang Kaitian Longqiao Jing. Volume Four is titled “Shangqing Taishang Kaitian Eighty-One Marks of Excellence” and bears the heading “Chapter Eight: The Original Establishment of the Thirty-Six Forms of the Three Pure Ones in Their Responsive Bodies.” Here, “responsive body” means a form assumed by a deity in answer to the needs of the world; the Three Pure Ones (Sanqing) are the three supreme deities venerated in Daoism; and the “thirty-six forms” are the thirty-six appearances in which the Three Pure Ones manifest.

Ning Jun told the Yellow Emperor, “Long ago, I received the command of the Celestial Worthy and preached the Jing of the Supreme Great One on Opening Heaven and Establishing the Primordial Grades to many great sages in the Great Luo Heaven. The Celestial Worthy manifested a responsive transformation body endowed with seventy-two auspicious features. It ascended to the Three Realms and Thirty-Six Heavens above, and transformed below into the thirty-six emperors of the Three Realms.

“The thirty-six divisions of scriptures, the methods of the Three Caverns, the nine grades of transformation and rebirth, and the foundations of the myriad forms were all begun by the Celestial Worthy. As the origin from which all things come into being, the Celestial Worthy is therefore called the Celestial Worthy, the Supreme Dharma King, and also the Jade Emperor. The thirty-six divisions are wondrous ladders leading to the different levels of existence. By cultivating the methods of the Three Caverns, one may ascend to the Thirty-Six Heavens and advance in rank. The three primordial Qi—Mystery, Origin, and Beginning—unite to form the body, which shines throughout with precious light in nine colors.

“At first, blended Qi transformed into azure radiance. It needed no light from the sun or moon, but shone of itself. Azure radiance reveals how all things become accessible, come into being, flourish, and grow; it extends throughout the many forms and colors and is called ‘Yudan.’ It possesses in abundance the power to bring all things into life and can respond by manifesting boundless forms. After attaining fruition and establishing one’s place among the immortals, one ascends to Jade Clarity, where merit is immeasurable and one first attains sagehood. Thus the Heaven of Yudan Boundless was established, presided over by the Elder of the Nine Heavens and foremost among all forms of goodness.

“Then appeared the first grade, the realization of the Highest Sages, and the Formless, Pure Subtle Heaven was established. Next appeared the second grade, the realization of the High Sages, and the Heaven of Primordial Essence, Paramarujutian, was established. Then appeared the third grade, the realization of the Great Sages, and the Boundless Virtue Daluo Heaven of □ Color was established.

“Next, blended Qi arose within Cavern Qi, and Cavern Qi transformed into crimson radiance. It too needed no light from the sun or moon, but shone of itself. It reveals forms that cultivate stability and goodness. Those who cultivate meditative goodness have immeasurable lifespans, so this heaven is called the Heaven of the Highest Meditative Goodness, presided over by the True King of the Nine Heavens. This heaven embodies the Way of the Middle Sages, with immeasurable blessings and the power of spiritual transformation.

“Then appeared the fourth grade, the realization of the Spirit Sages, and the Mysterious Subtlety, Supreme Void, and Yu-Yu Heaven was established. Next appeared the fifth grade, the realization of the Mysterious Sages, and the Mysteriously Pure, Nashouyue Pure Heaven was established. Then appeared the sixth grade, the realization of the True Sages, and the Brahma Practice, Jina Bian Pure Heaven was established.

“Again, Cavern Qi arose within Vast Qi, and Vast Qi transformed into azure radiance, needing no light from the sun or moon…”

Next comes the third heaven: the Cavern, a realm profound and subtle, arises from “vastness.” “Vastness” manifests a blue-green radiance and shines naturally without the aid of the sun or moon. By presenting a state of exalted elevation, it shows that practitioners should cultivate methods for prolonging life. It also reveals the Three Qi—the three forms of primordial vital energy described in Daoism—through which the realms of darkness and light are opened and transformed. Hence it is called the Primordial Heavenly King of the Brahma-Watching Suyana Heaven, who can reach the realm of truth and attain sagehood.

From this emerge the seventh “Rank of Immortal-Sage Attainment,” establishing the Pure and Luminous Heaven of Mysterious Brahma and Loka. Next comes the eighth “Rank of Numinous-Sage Attainment,” establishing the Uppermost Numinous Crimson Heaven; then the ninth “Rank of Utmost-Sage Attainment,” establishing the Great Brahma Heaven of Conduct.

Next comes the fourth heaven: the Origin arises from “vastness of heaven.” “Vastness of heaven” manifests a green radiance and shines naturally without the aid of the sun or moon. It presents a state of upright stillness, without sound or breath, embracing widely and enabling passage and transformation. In this way, virtue and merit can communicate and encompass one another, allowing ascent into a higher realm of the Dao. Hence it is called the Primordial Heavenly King of the Still and Tranquil Tushita Heaven, and establishes true wisdom.

From this emerge the first “Rank of Upper True Attainment,” establishing the Heaven of Precious Light and Mysterious Subtlety. Next comes the second “Rank of High True Attainment,” establishing the Heaven of Flying Brahma and Blessed Virtue; then the third “Rank of Great True Attainment,” establishing the Heaven of Empty Brahma and Pure Boundlessness.

Next comes the fifth heaven: the vastness of heaven arises from “radiance.” “Radiance” manifests a yellow glow and shines naturally without the aid of the sun or moon. It presents the state in which practitioners are content and at ease without pride; blessings and auspiciousness are deeply hidden within it. Hence it is called the Supreme Primordial Sovereign of the Heaven of Contented Ease, and it transmits the Way of the Middle True within this heaven.

From this emerge the fourth “Rank of Spirit-True Attainment,” establishing the Heaven of Great Brahma Near the Bounds. Next comes the fifth “Rank of Mysterious-True Attainment,” establishing the Heaven of Conducting Brahma and Swift Progress; then the sixth “Rank of Immortal-True Attainment,” establishing the Heaven of Emptiness, Nonbeing, and Knotted Desire.

Next is the sixth level of Heaven: radiance (light) arises from concealment. Concealment is white light, naturally bright without relying on the sun or moon. This Heaven reveals the true Dao through radiance, enabling people to respond as soon as they hear its teachings. It also teaches people to cultivate the true precepts so that their minds do not become confused or disordered. Some worry that demon kings may transform themselves in response, taking whatever form they wish to disturb practitioners; therefore, the scripture urges practitioners to restrain their desires with care. This Heaven appears to keep people from turning back or falling away, and is thus called the Heaven of Responding to the Voice through the Transformation of the Cavernous Origin. It is governed by the Jade Emperor of the Vacuous Sovereign, a revered Daoist deity, who should proclaim the Orthodox Dao. From this, the seventh Heaven’s “Grade of True Realization” appears, establishing the Great Brahma Heaven of Dao and De. Next comes the eighth Heaven’s “Grade of Numinous True Realization,” establishing the Brahma Heaven of Sufficient Conduct; then the ninth Heaven’s “Grade of Utmost True Realization,” establishing the Supreme Brahma Heaven of Anā.

Next is the seventh level of Heaven: the mysterious (subtle, hidden Qi) arises from fusion. Fusion is purple light, naturally bright without relying on the sun or moon. This Heaven reveals wondrous transformations, encompassing the boundless Three Realms and presiding over the gates of Heaven. All the Heavens ascend through it; above, it governs the Seven Primordial Forces, the powers of the celestial stars, and universally becomes the foremost among living beings. It penetrates the Seven Gateways, the seven passages between inner and outer realms. Hence it is called the Heaven of Numinous Transformation, Attendant to Brahma. The Master of the Myriad Beginnings, a revered deity who brings all things into being, comprehends the subtle, primordial Qi and becomes the ruler of the immortal realm, governing the Gate of Life. From this appears the first “Grade of Upper Immortals,” establishing the Thorough Brahma Heaven of Dao and De; next appears the second “Grade of High Immortals,” establishing the Vacuous Brahma Heaven of Knowledge and Wisdom; then the third “Grade of Celestial Immortals,” establishing the Empty Brahma Heaven of Yitan.

Next is the eighth level of Heaven: fusion arises from flame. Flame is azure light, naturally bright without relying on the sun or moon. This Heaven reveals the layered, lofty, mysterious, and open celestial realms, clear and radiant as they illuminate and reflect the human body. It sends down the Qi of the Three Origins, bringing forth the Three Palaces, the three loci of Qi within the human body. Within these palaces, the five organs and six bowels are arranged like a canopy; their Qi also corresponds above to the Golden Flower and the Celestial Flower Palace. Hence it is called the High, Vacuous, Clear, and Luminous Heaven. Its Celestial Emperor, the Perfected Lord, governs the Flower Palace and the Origin of Destiny.

The Venerable Lord of the Zixu poured the Great Dao into the body of life. Immortals in this kind of celestial realm have attained profound and far-reaching accomplishments through cultivation. They can ascend to the highest heavens, transcend the Three Realms, enter the ranks of the immortals, and reach the gate of liberation. The scripture therefore first discusses the fourth level of realization, that of the divine immortals, and establishes the “Heaven of Brahma’s Kinship and Wisdom.” It then discusses the fifth level, that of the mysterious immortals, and establishes the “Heaven of Mysterious Brahma, Thought, and Wisdom”; then the sixth level, that of the perfected immortals, and establishes the “Heaven of Cloud Brahma and Adan.”

Now, the ninth heaven: flame energy arises through transformation and develops into a dark radiance that shines naturally, without the aid of the sun or moon. This represents the state of having no thoughts or desires. Practitioners can escape the constraints of the womb, cease clinging to the body, and cease craving it. In this way, they attain a mind free of thought and dissolve the burdens of past deeds. Those who reach the ultimate fruition ascend to this heaven. Hence it is called the “Heaven of No Thought, No Bondage, and No Attachment.” It is presided over by the Greatly True Jade Emperor, who teaches that the five desires (the desires of the five senses) and all thoughts are illusory and empty.

The scripture then discusses the seventh level of realization, that of the celestial immortals, and establishes the “Heaven of Dongwei and Hanna”; next the eighth level, that of the numinous immortals, and establishes the “Heaven of Mysterious Heights and Silent Extinction”; and finally the ninth level, that of the utmost immortals, and establishes the “Heaven of Ultimate Form and Ruona.”

“Responding forms arising from a single body” means that responsive bodies—forms that appear in accordance with circumstances to teach and transform living beings—manifest from one fundamental body. “The Three Caverns’ forms pervading all” means that the Three Caverns, the three great divisions of Daoist scriptures, interpenetrate and manifest their forms, thereby giving rise to the teaching of the thirty-six divisions of scripture. The responsive body also manifests as three levels of reality and thirty-six heavens: existence appears from nonexistence and is gradually expressed through language, yet without attachment to existence; its nature is unobstructed. These are called the thirty-six forms of the responsive body.

Book Four of the Supreme Clarity Scripture of the Most High on Opening Heaven and the Dragon’s Leap

Ninth Chapter: The Celestial Worthy Responds and Descends, Becoming the Source of Thirty-Six Forms in the Three Realms and Establishing Their Ranks

Ning Jun told the Yellow Emperor: In the ancient Longhan era, the Celestial Worthy of Primordial Beginning created Heaven and Earth. At that time, there were no forms and no names. The Celestial Worthy dwelt above the Great Luo Heaven, bringing forth the Three Pure Ones (Sanqing) and the thirty-six heavens. In the lower realm, he also brought forth the Three Realms and thirty-six Heavenly Emperors. Five-colored light shone from his body, taking on many forms as he expounded the Scripture of the Supreme Opening of Heaven and Establishing the Primordial Order to the Heavenly Emperors.

The Celestial Worthy first opened the Four Brahma Northern True Supreme Heavens, making them the foundation of the Eastern Florescence, Western Spirit, Southern Pole, and other heavens. Four tiers of heaven rose one above another, their channels converging from the four directions, each bringing forth eight manifestations. Each direction had eight heavens, making thirty-two in all. Within the Four Brahma Heavens were also thirty-six aspects. The Celestial Worthy therefore revealed ten honorific titles, manifesting his traces throughout the heavens:

The first title, “Natural,” is the source of all things. The second, “Limitless,” has bounds unknown to anyone. The third, “Great Dao,” embraces and nurtures all things everywhere. The fourth, “Utmost Truth,” means pure and utterly real existence. The fifth, “Supreme,” means highest of all. The sixth, “Old Lord,” refers to the Old Lord who has appeared in the world in successive ages. The seventh, “High Sovereign,” means that radiance has reached its utmost. The eighth, “Celestial Worthy,” is the most revered ruler in the heavenly realm. The ninth, “Jade Emperor,” means a ruler as precious as fine jade. The tenth, “Your Majesty,” is an honorific for the lords of all the heavens. The Celestial Worthy is supremely exalted, with no one in the heavens his equal; therefore he is called “Your Majesty.”

The Celestial Worthy has seventy-two aspects and can see through above and below. He has eighty-one splendid features, whose radiance extends without bounds. Above are the four emperors; below, they correspond to the four directions. The Four Brahma Heavens link together and give rise to the channels of the four directions. Each tier of heaven has eight heavens, for a total of thirty-two heavenly gates. Together with the nine levels in the four central tiers of heaven, these make thirty-six grades.

Thus the wondrous Qi of the Three Pure Ones and Nine Heavens in the upper realm descends, bringing forth the Three Realms and generating nine kinds of Qi. Beginning at the highest point, the First Heaven of Yudan Wuliang, living beings emerge from chaos. Chaos is deep blue-green; it gathers and solidifies above into the Four Brahma Heavens, the Great Clarity Heaven, and the other heavens. Then four kinds of people come into being, followed by twenty-two thousand kinds of Qi, eventually forming the Taiji Heaven of Pinyu Jiayi.

Those who dwell in this level of heaven live for 1,932,735,283,200,000,000 years. With a further rise in the level of cultivation, they enter the second level, the “Heaven of Supreme Meditation and Goodness.” From this level onward, the qi in the heavens gradually flows downward and gathers within “Dong.” Dong is red; it rises and gives birth to 33,000 kinds of qi, eventually transforming into the “Heaven of Dragon Transformation and Brahma Deliverance.” Those who dwell in this heaven live for 966,367,641,600,000,000 years, and their level of cultivation rises further.

Above this is the third level, the “Heaven of Brahma’s Oversight and Suyan.” From this level onward, the qi in the heavens gradually flows downward and gathers within “Hao.” Hao is blue-green; it gives rise to 44,000 kinds of qi, eventually transforming into the “Heaven of Supreme Shakra, Jade Radiance, and Soaring Victory.” Those who dwell in this heaven live for 483,183,828,080,000,000 years, and their level of cultivation continues to rise.

Next comes the fourth level, the “Heaven of Tranquil Doushu.” The qi in the heavens gradually flows and gives rise to 44,000 kinds of qi, transforming into the “Heaven of Supreme Shakra, Jade Radiance, and Soaring Victory.” Those who dwell in this heaven live for the same span, 483,183,828,080,000,000 years, and their level of cultivation continues to rise. Afterward, the qi in the heavens gradually flows downward and gathers within “Hao.” Hao is green; it rises and gives birth to 55,000 kinds of qi, transforming into the “Heaven of Great Void, Supreme Constancy, and All-Pervading Harmony.” Those who dwell in this heaven live for 241,591,914,040,000,000 years, and their level of cultivation rises once more. The four kinds of celestial beings described above have all quieted the joy in their hearts.

Above this is the fifth level, the “Heaven of Pāranirmita-vaśavartin, Free of Pride and Delight.” The qi in the heavens gradually flows downward and gathers within “Jing.” Jing is yellow; it rises and gives birth to 66,000 kinds of qi, transforming into the “Heaven of Supreme Simplicity, Refined Joy, and Forbidden Height.” Those who dwell in this heaven live for 120,795,955,530,000,000 years. The people of this heaven have an even subtler capacity to observe the movements of qi. They further cultivate the “Four Equanimities”—four kinds of impartial compassion—and gradually dispel their residual habits. After this, they ascend to the “Four People Heavens.”

Next is the sixth heaven, the Heaven of Dongyuan’s Transformative Response (Dongyuan Huaying Sheng Tian). From this level onward, Qi gradually flows downward. The scene arises from “wandering,” and subtly transforms into white. Then seventy-seven thousand streams of Qi rise up, forming the Heaven of Great Pattern, Favor, and Wondrous Accomplishment (Taiwen Hanchong Miaocheng Tian). The people in this heaven live for 603,979,777,600 years. They fear that they will lose everything completely, so they contemplate and recognize the Heaven of Great Pattern, Favor, and Wondrous Accomplishment. The people there live for the same span: 603,979,777,600 years. They again fear that all things will vanish, and so turn their attention to their knowing mind. By contemplating it as if present and yet absent, they can be born into the Heaven of Great Purity, Elegant Delight, and Highest Prohibition (Taisu Xiule Jinshang Tian).

Next is the seventh heaven, the Heaven of Numinous Transformation and Brahma’s Support (Linghua Fufu Tian). From this level onward, Qi gradually flows downward, arising through dissolution and appearing purple. Then eighty-eight thousand streams of Qi rise up, forming the Heaven of Profound Penetration and Primordial Cavern (Yuantong Yuandong Tian). The people in this heaven live for 301,989,888,800 years. They fear that the activity of consciousness will become too exhausting, so they practice a method of contemplation that relinquishes consciousness. In this way, they are able to be born into the Heaven of Great Pattern, Favor, and Wondrous Accomplishment.

Next is the eighth heaven, the Heaven of Lofty Emptiness and Pure Clarity (Gaoxu Qingming Tian). From this level onward, Qi gradually flows downward, arising through dissolution and appearing blue-green. Then ninety-nine thousand streams of Qi rise up, forming the Heaven of Bright Courtyard and Empyrean Crossing (Haoting Xiaodu Tian). The people in this heaven live for 150,994,944,400 years. The passage concerning the “six colors” among the people of this heaven is damaged in the original text. It says that all conflict is absent, like empty space. Their forms have vanished, and they have no bodies of color. They then hold consciousness in mind and enter the practice of contemplating Qi, thereby being born into the Heaven of Profound Penetration and Primordial Cavern.

This describes the formless realm, in which visible forms are entirely absent. In relation to the lower realms, however, six subtle sense objects remain, such as color, sound, scent, and taste. Since the other objects, such as touch, are absent, one attains the highest fruit among the three realms of the four heavens.

The ninth heaven is called Contemplation of Qi Without Binding or Entry. Practicing this contemplation enables one to be born into the Heaven of Profound Penetration and Primordial Cavern. This belongs to the formless realm, in which visible forms are entirely absent. In relation to the lower realms, however, six subtle sense objects remain, such as color, sound, scent, and taste. Since the other objects, such as touch, are absent, one attains the highest fruit among the three realms of the four heavens.

Next is the ninth heaven, the Heaven of Unbound Freedom and Love. The Qi in this heaven gradually flows downward. From “Yan” comes “Yan,” which is black in color and gives rise upward to two million currents of Qi, forming the Heaven of Boundless Tan Shi. The people in the Heaven of Boundless Tan Shi live for 75,497,472,000 years. The five-colored dust and grime on their bodies is fine and varied; among it is only one light-colored kind of dust.

Next is the tenth heaven. The Qi flowing down from the first heaven above, the Heaven of Abundant Yu Dan, gradually transforms: from “Yan” comes “Hun.” “Hun” is blue-gray in color and gives rise upward to three million currents of Qi, forming the Heaven of Shang Die Ruan Le. The people in this heaven live for 37,748,736,000 years. The four-colored dust and grime on their bodies is fine and pure, and includes two light-colored kinds of dust.

Next is the eleventh heaven. The Qi flowing down from the second heaven above, the Heaven of Supreme Meditation and Goodness, gradually transforms: from “Hun” comes “Dong.” “Dong” is red in color and gives rise upward to four million currents of Qi, forming the Heaven of Untroubled Jiang You. The people in this heaven live for 10,874,368,000 years. The three-colored dust and grime on their bodies is fine and varied, and includes three light-colored kinds of dust.

Next is the twelfth heaven. The Qi flowing down from the third heaven above, the Heaven of Brahma’s Supervision and Prolonged Existence, gradually transforms: from “Dong” comes “Hao.” “Hao” is blue-green in color and gives rise upward to five million currents of Qi, forming the Heaven of Great Yellow Weng Chong Fu Rong. The people in this heaven live for 9,437,184,000 years. The two-colored dust and grime on their bodies is fine and; among it are four light-colored kinds of dust.

Next is the thirteenth heaven. The Qi flowing down from the fourth heaven above, the Heaven of Silent Dou Shu, gradually transforms: from “Hao” comes “Hao.” “Hao” is green in color and gives rise upward to six million currents of Qi, forming the Heaven of the First Emperor, Xiao Mang.

The people in this layer of heaven live for 4,718,592,000,000 years. The subtle material elements that make up their bodies include one coarse, turbid kind and one fine kind, giving them five kinds of lighter material elements.

Counting downward from the top, the fourteenth layer of heaven is the fifth tier, the Heaven of Bliss Without Pride, Boluonimibu Jiaoletian. Here, Qi gradually flows downward. Hao-Qi gives rise to Jing-Qi, which appears yellow; it then transforms upward into seven million kinds of Qi, forming the Heaven of Manifest Stillness and Utmost Wind. The people of this heaven live for 2,359,296,000,000 years. All six kinds of material elements in their bodies are very fine, giving them six kinds of light particles.

Counting downward from the top, the fifteenth layer of heaven is the sixth tier, the Heaven of Responsive Sound through Transformation in the Grotto’s Origin, Dongyuan Huaying Sheng Tian. Here, Qi gradually flows downward. Jing-Qi gives rise to Dun-Qi, which appears white; it then transforms upward into eight million kinds of Qi, forming the Heaven of Great Peace on the Yellow Cliffs. The people of this heaven live for 1,179,648,000,000 years. One kind of material element in their bodies is pure, and the other five kinds of fine particles are also pure.

Counting downward from the top, the sixteenth layer of heaven is the seventh tier, the Heaven of the Spiritual Transformation and Brahma’s Assistance, Linghua Fufu Tian. Here, Qi gradually flows downward. Dun-Qi gives rise to Rong-Qi, which shines purple; it then transforms upward into nine million kinds of Qi, forming the Heaven of Primordial Burden and Open Ascent. The people of this heaven live for 589,824,000,000 years. The state of two kinds of material elements in their bodies is unclear, while the other four kinds of fine particles are pure.

Counting downward from the top, the seventeenth layer of heaven is the eighth tier, the Heaven of High Emptiness and Clear Brightness, Gaoxu Qingming Tian. Here, Qi gradually flows downward. Rong-Qi gives rise to Yan-Qi, which appears jade-green; it then transforms upward into twenty million kinds of Qi, forming the Heaven of Great Radiance and Utmost Jade. The people of this heaven live for 294,912,000,000 years. The state of three kinds of material elements in their bodies is unclear, while the other three kinds of fine particles are pure.

The eighteenth heaven, counted as the ninth from the top downward, is the Heaven of No Thought, No Bondage, and No Desire. The breath gradually descends. Fiery energy arises from “Yan,” which is dark in color and transforms upward into thirty million units of energy, forming the Heaven of Mysterious Brightness and Reverent Celebration. The people in this heaven live for 147,456,000,000 years. Here, four kinds of dusty color are called “pure,” and two others are subtler.

The nineteenth heaven, counted as the first from the top downward, is the Heaven of Limitless Yudan. The breath gradually descends. “Yan” arises from “Hun,” which is gray-blue in color and transforms upward into forty million units of energy, forming the Heaven of Contemplative Brightness and Upright □. The people in this heaven live for 73,728,000,000 years. Here, the five kinds of dusty color □□, and one kind of dusty color is subtly pure.

The twentieth heaven, counted as the second from the top downward, is the Uppermost Heaven of Meditation and Goodness. The breath gradually descends. “Hun” arises from “Dong,” which is red in color and transforms upward into fifty million units of energy, forming the Heaven of Vacant Brightness and Resplendent Radiance. The people in this heaven live for 36,864,000,000 years. Here, the six kinds of dusty color □□, while subtle dusty color is still present.

The twenty-first heaven, counted as the third from the top downward, is the Heaven of Brahma’s Oversight, Xuyan. The breath gradually descends. “Dong” arises from “Hao,” which is blue-green in color and transforms upward into sixty million units of energy, forming the Heaven of Zhuluo Huangjia. The people in this heaven live for 18,432,000,000 years. Here, one kind of dusty color □ stains, while five kinds of dusty color are subtly pure.

The twenty-second heaven, counted as the fourth from the top downward, is the Heaven of Serene Doushu. The breath gradually descends. “Hao” arises from “Hao,” which is green in color and transforms upward into seventy million units of energy, forming the Heaven of Luminous Brightness and Ancestral Fluttering. The people in this heaven live for 9,216,000,000 years. Here, one kind of dusty color □ stains, while five kinds of dusty color are subtly pure.

The terms “breath,” “fiery energy,” “Yan,” “Hun,” “Dong,” “Hao,” and “Hao” describe stages and forms in the transformation of energy. “Dusty color” refers to levels associated with color and materiality. The original contains several missing characters, which are retained as they appear.

The twenty-third heaven, counting downward from the top, is the fifth level, the Heaven of Unarrogant Bliss, Boruoni Mi. Its Qi gradually flows downward. From Hao, Jing is born. Jing is yellow, and in turn gives rise upward to eighty million streams of Qi, forming the Heaven of Mysterious Radiance and Reverent Splendor. The people in this heaven live for 4,608,000,000 years. Two of the color-dusts on their bodies are polluted, while four others are subtle and pure.

The twenty-fourth heaven, counting downward from the top, is the sixth level, the Heaven of the Cave-Origin Transformation and Responsive Sound. Its Qi gradually flows downward. From Jing, Dun is born. Dun is white, and in turn gives rise upward to ninety million streams of Qi, forming the Heaven of Red Radiance and Harmonious Yang. The people in this heaven live for 2,304,000,000 years. Three of the color-dusts on their bodies are polluted, while three others are subtle and pure.

The twenty-fifth heaven, counting downward from the top, is the seventh level, the Heaven of the Numinous Transformation and Brahma’s Support. Its Qi gradually flows downward. From Guang, Rong is born. Rong is purple, and in turn gives rise upward to two hundred million streams of Qi, forming the Heaven of the Supreme Ultimate, Veiled in Darkness. The people in this heaven live for 1,152,000,000 years. Five of the color-dusts on their bodies are polluted, and only one is subtle and pure.

The twenty-sixth heaven, counting downward from the top, is the eighth level, the Heaven of High Emptiness and Clear Radiance. Its Qi gradually flows downward. From Rong, Yan is born. Yan is emerald green, and in turn gives rise upward to three hundred million streams of Qi, forming the Heaven of Emptiness and Unimpeded Passage. The people in this heaven live for 576,000,000 years. All six color-dusts are polluted. They have only just left the realm of desire, the sphere of longing and sensual passion, and still retain a very faint trace of the dust of desire.

The twenty-seventh heaven, counting downward from the top, is the ninth level, the Heaven of No Thought, No Bondage, and No Attachment. Its Qi gradually flows downward, forming the Heaven of Emptiness and Unimpeded Passage. The people in this heaven live for 576,000,000 years. All six color-dusts are polluted. They have only just left the realm of desire and still retain a very faint trace of the dust of desire.

The twenty-seventh heaven, the ninth layer counting downward from above, is called the Heaven of No Thought, No Bondage, and No Desire. The breaths gradually descend, and fiery breath arises within evolving breath. Evolving breath is black; it gives rise upward to four hundred million streams of breath, forming the Heaven of the Seven Luminaries of Upper Clarity, Moyitian. The people in this heaven live for 288 million years. Five of their six faculties of desire are pure, while one is tainted.

The twenty-eighth heaven, the first layer counting downward from above, is called the Boundless Heaven of Yudan. The breaths gradually descend, and evolving breath arises within mixed breath. Mixed breath is blue-green; it gives rise upward to five hundred million streams of breath, forming the Heaven of Primordial Clarity and Refined Elegance. The people in this heaven live for 144 million years. Four of their faculties of desire are pure, while two are tainted.

The twenty-ninth heaven, the second layer counting downward from above, is called the Heaven of the Highest Meditative Goodness. The breaths gradually descend, and mixed breath arises within cavernous breath. Cavernous breath is red; it gives rise upward to six hundred million streams of breath, forming the Heaven of Mysterious Embryonic Peace and Nurture. The people in this heaven live for 72 million years. Three of their faculties of desire are pure, while three are tainted.

The thirtieth heaven, the third layer counting downward from above, is called the Heaven of Brahma’s Oversight, Xuyan. The breaths gradually descend, and cavernous breath arises within vast breath. Vast breath is blue; it gives rise upward to seven hundred million streams of breath, forming the Heaven of Clear Brightness and He Tong. The people in this heaven live for 36 million years. Two of their faculties of desire are pure, while four are tainted.

The thirty-first heaven, the fourth layer counting downward from above, is called the Serene Heaven of Doushu. The breaths gradually descend, and vast breath arises within celestial breath. Celestial breath is green; it gives rise upward to eight hundred million streams of breath, forming the Heaven of Great Clarity and Jade Perfection. The people in this heaven live for 18 million years. One of their faculties of desire is pure, while five are tainted.

The thirty-second heaven, the fifth layer counting downward from above, is called the Heaven of Paranirmitavasavartin, where Pleasure Is Not Arrogantly Enjoyed. The breaths gradually descend, and celestial breath arises within luminous breath. Luminous breath is yellow; it gives rise upward to nine hundred million streams of breath, forming the Heaven of the Great Sovereign, Yellow and Ancient. The people in this heaven live for nine million years. All six of their faculties of desire are tainted; this layer is called the Realm of Desire.

Thus, these passages reveal the Celestial Worthy’s descent into the Three Realms, the levels of the thirty-six heavens manifested below, and the forms of the heavenly beings.

Shangqing Taishang Kaitian Longqiao Jing, Scroll Four

The Nine Capitals and Nine Mountains connect with the Realm of Desire. Thus, these passages reveal the Celestial Worthy’s descent into the Three Realms, the levels of the thirty-six heavens manifested below, and the forms of the heavenly beings.

Shangqing Taishang Kaitian Longqiao Jing, Scroll Four

The Nine Capitals and Nine Mountains connect with the Realm of Desire. From this, the text describes the eighty-one beautiful forms possessed by heavenly beings, as well as the tenth section, “Origins and Establishment.”

Ning Jun told the Yellow Emperor, “In the past, I received the teachings of the Celestial Worthy and once expounded the Scripture of the Supreme Great Opening of Heaven and the Origin of Creation in the Great Luo Heaven. The Celestial Worthy appeared in a splendid form, revealing many different shapes. In this way, the very substance embodied by the Dao’s teachings was made manifest, and laws were established in accordance with the myriad things. The Celestial Worthy then descended to the realm of Shengjin and connected the sacred realms of the Three Pure Ones (Sanqing).

“Mount Jade Capital has ten tiers, each with its own name. The first is called Mount Gaitian Shoushan; the second, Mount Mixuan Shangshan; the third, Mount Luoxuan Dongxu; the fourth, Mount Gaoshang Zhenyuan; the fifth, Mount Zhongbao Youjie Ren; the sixth, Mount Wuse Dajue; the seventh, Mount Zhouguan Dongxuan; the eighth, Mount Jinghua Taizhen; the ninth, Mount Inconceivable; and the tenth, Mount Taixuan Du-Yujing.

“At the very summit of the mountain is the canopy of the Three Pure Ones’ Heaven, which governs Miro Heaven. Above it stands the Dark Terrace, a lofty platform in the celestial realm; below it are nine tiers corresponding to the Nine Heavens. From the eight directions of each tier arise nine Qi gates of Heaven, together forming eighty-one palaces in all. Within them, the Celestial Worthy appears in many splendid forms, bringing the vast heavens into being and establishing forms and spirits. The heavenly beings in every realm receive the same image of the Dao’s teaching. The mountain rises steeply, its peaks distant and difficult for ordinary people to climb; yet the radiance of the Seven Treasures shows that this place is not cut off or beyond reach. The thirty-six Emperors send forth nine-colored light, and the canopy of Jade Capital Heaven reveals the sight of ascending to the mountain’s summit.

“This mountain manifests through transformation, connecting the birth of beings in Heaven and among humanity, and descending into the Three Realms. It reaches upward to the Four Brahma Heavens, extends downward to the thirty-two heavens that arise through transformation, and governs the Three Realms. At the center of each Heaven is a Dark Terrace.

“The Upper Palace of Kunlun is also called Jade Capital; it is the mountain of the Dark Metropolis. On the mountain are nine tiers of golden walls, which govern the nine Qi below. There are twelve jade towers, and the Eight Radiances each oversee a region, each governing one Heaven; the Qi of the four directions brings peace to the myriad things. Within the mountain stands a pillar of Heaven, reaching upward to the gate of Heaven. It gathers and governs the thirty-five divisions of the Upper Origin, which together form the six hundred pivots of the celestial mechanism, and oversees the birth and growth of all things.

“The human head also comes into being from this source, its shape symbolizing Mount Kunlun and governing the three palaces within the body. The nine gates—the portals of the body’s spirits and Qi—form the human frame. The Three Origins and Eight Radiances each have their attendant life-generating spirits; the Five Cycles and Seven Origins converge in a single body, forming its canopy. Below, the kidneys belong to Water and connect with the distant, hidden spirit gate. Breath moves like a divine tortoise, stirring and transforming into clouds and rain. All of this receives its splendid form from Jade Capital and Kunlun.”

Ningjun told the Yellow Emperor, “In the past, carrying out the command of the Celestial Worthy, I lectured the heavenly emperors in the Great Luo Heaven on the Scripture of the Supreme Lord on the Origin and Establishment of Heaven. It says that the primordial Qi takes on form, establishing the Three Pure Ones and thirty-six kinds of forms, through which spirits of different realms appear.

The primordial Qi of the Mysterious Origin courses through the whole body by way of nine sage spirits, forming seventy-two kinds of appearances that extend throughout the heavenly beings and the human body. The body emits light in nine colors, clear and radiant. Above are nine transformations linked to the realms of the Three Pure Ones; in the middle are nine apertures linked to nine Perfected Ones; below are nine ranks linked to the nine regions of the earth. The thirty-six forms appear within the three palaces.

The head symbolizes the Great Luo Heaven: rounded, unobstructed, and open in every direction. The brain contains nine palaces, corresponding to the spirits of the nine heavens; the heart has nine apertures, corresponding to the nine sage spirits; below are nine ranks, corresponding to the manifestation of life’s physical form.

The nine palaces in the brain are as follows. The first, the Palace of the Great Sovereign, is inhabited by the Lord Supreme and his consort. The second, the Jade Emperor Palace, is inhabited by the Divine Lord of Jade Clarity. The third, the Heavenly Court Palace, is inhabited by the Divine Lord of Highest Clarity. The fourth, the Palace of Ultimate Perfection, is inhabited by the Divine Lord of the Supreme Ultimate. The fifth, the Mysterious Elixir Palace, is inhabited by the Perfected Lord. The sixth, the Flowing Pearl Palace, is inhabited by the Immortals. The seventh, the Dantian Palace, is inhabited by the Perfected Infant of the Upper Origin and the Lord of Heaven, minister to the Emperor. The eighth, the Grotto Chamber Palace, is inhabited on the left by Young Lord Wuying, on the right by Lord Baiyuan, and in the center by the three souls of the Yellow Elder. The ninth, the Bright Hall Palace, is inhabited on the left by the Perfected Official Bright Boy, on the right by the Perfected Official Bright Maiden, and in the center by the Perfected Official Bright Mirror. The Perfected One Taiyi is the essence and Qi within the brain; it can generate the body’s Three Origins. The nine palaces, in turn, are generated by spirits.

The Crimson Palace of the Middle Origin is the heart. The heart has nine apertures that connect with nine Perfected Ones. The Perfected One of the Middle Origin resides at the center of the Crimson Palace. Lord Cinnabar Sovereign and Minister Assistant Sovereign jointly govern the palace and safeguard the Way of the Nine Perfected Ones within it. Those who connect with all things can become perfected beings; those who transform in response to their hearts and manifest in boundless ways can become sages; those whose nature is pure and whose transformations are subtle can become Perfected Ones; those who save all beings and help them ascend can become Immortals; those whose spiritual powers are unhindered can become spirit beings; those who understand being and nonbeing can become numinous beings; those skilled at discerning what is hidden and subtle can become worthy beings; those who uphold the Way and cherish De can become followers of the Way; and those who cultivate through merit and virtue while benefiting others can become practitioners. The heart has nine apertures, corresponding to nine kinds of people, each with a different capacity for understanding. Together, they form one of the manifestations of the Middle Origin.

In the Lower Origin, the infant guards the Palace of Primordial Yang and occupies the position of the Primal King of the Yellow Court. To the right, Minister Baobi assists him; together they guard the Yellow Court Palace of the Lower Origin. Lord of Destiny Taokang understands the mysterious celestial patterns and the Qi of purple clouds. Three layers encircle him like yellow clouds, while four sides protect the womb. He is the spirit who governs the generation of Shen at the Gate of Destiny. Above, he connects with the nine heavens; below, with the nine earths. Within the body, he generates its nine spirits. Above are nine spirits arranged in three groups of three. On the left is Han Zhong, on the right Fan Li, and in the center Dachengzi. The left kidney is Lord Situ, the right kidney Lord Sikong, and the center Taiyi. On the left is the Jade Maiden of the Green Waist, on the right the Jade Maiden of Pure White, and in the center the Jade Maiden of Mysterious Light.

The Jade Maiden of Mysterious Light is the primordial Qi of the Great Dao: she is both the root from which all things arise and the mother of life’s generation. She sends down her breath, which enters the womb chamber below. The wondrous transformations of the Three Pure Ones and the descent of the nine Qi that bring down the spirits together generate the twenty-seven positions in the body’s three palaces. Within the body, these positions correspond to the nine spirits and the thirty-six forms.”

Shangqing Taishang Scripture of the Dragon-Borne Path That Opens Heaven, Volume Five

Chapter Twelve: The Celestial Worthy of Primordial Beginning manifests in transformed forms, brings forth the Three Realms and thirty-six kinds of appearances, and assigns each its place.

The three palaces are divided into twenty-seven positions. Within them are nine divine beings, bringing the total to thirty-six kinds of appearances.

Ning Jun said to the Yellow Emperor: “In the past, I served the Celestial Worthy, a revered deity of Daoism, and proclaimed the Scripture of the Supreme Great Opening of Heaven and the Primordial Ordering of the Grades in the Great Luo Heaven, one of the highest heavens in Daoist cosmology. The scripture says that divine beings lodge in bodies and manifest as forms. Following their nature, they bring Heaven and Earth into being, teach humans and spirits, and cause myriad forms to appear everywhere.

The Three Pure Ones (Sanqing), the rulers of transformation without form, correspond to the thirty-six Heavenly Worthies. They descend into the Three Realms—the Desire Realm, the Form Realm, and the Formless Realm—and manifest as embodied forms, becoming the thirty-six Heavenly Emperors. The two luminaries, the Sun and Moon, move in their courses; the Five Phases (Wood, Fire, Earth, Metal, and Water) harmonize and give rise to all things. Each becomes a celestial gate, or the Great Emperor of Heaven. The East, the Pole, the Center, and the stars are likewise established. I hold the foremost place and am the begetter of all living beings.

Humans are born from parents transformed by the Dao. Through the conditions of cause and circumstance, they take on bodies, formed through the union of Yin and Yang. The primal Qi of azure Yang transforms into the vital essence of the Sun and becomes the Father King of the East; the Qi of Great Harmony transforms into Yin essence and becomes the Queen Mother of the West. Above, they condense into the Four Brahma Heavens, which govern the summit of the Three Realms; below, they rule Kunlun and extend upward through the nine Qi. The Golden City has nine tiers, and the Jade Tower has twelve stories; together, they encompass the courses of the Sun and Moon and the turning of the four seasons.

The images of the Sun and Moon appear above in human eyes, making the gaze clear and bright; below, they appear between the two breasts, where the Sun and Moon meet. They rise and descend by day and night, while the course of time moves sometimes forward and sometimes in reverse. Heaven and humanity follow the same principles, differing only in what is manifest and what is hidden. The Three Pure Ones, the Three Worthies, and the Emperor One govern the two luminaries and the turning of the four seasons. The images of the Sun and Moon appear in the two eyes, making the gaze clear and bright; they also appear between the two breasts, where the Sun and Moon meet. By day and night they rise and descend, their cycles alternating; Heaven and humanity follow the same Way, differing only in what is manifest and what is concealed.

The Three Pure Ones, the Three Worthies, the Emperor One, the Lord Emperor Taiyi, and other deities connect Heaven and Earth, enabling Heaven and humanity to bring forth life. All things receive Qi and form. The boundless, wondrous One Qi condenses into the Purple Gate, a bodily site symbolizing the portal of Qi. This is the primordial Qi within Heaven; in the human body, it corresponds to the vital essence in the brain. The head is round, modeled on Heaven; its crown is the Dark Canopy, a part symbolizing the vault of Heaven and the gathering place of the vital Qi of the gods. From it arise the body’s various palaces. Saliva is like a mountain spring and is the sovereign that sustains life throughout the body. The head is like a high terrace, modeled on Kunlun in Heaven.

The place where the hair grows is called the Bright Hall, where the essences of the Morning Star and the Chen Star shine. The brain contains nine palaces, connected to the Qi of the Three Pure Ones. The face is like a dwelling one foot square, the palace where perfected immortals reside. Above it are seven openings, called the Seven Gates, connected to the Seven Primordials. The body is like a jade tree; the two feet are the Earth Gates, the mouth is the Heart Gate, and the two hands are the Heaven Gates. The eyebrows are called the White Primordial and serve as the human canopy. Above them, at the point where they meet, clear Qi flows through.”

The human body is like a jade tree: the feet are the Earth Gate, the mouth is the Heart Gate, and the hands are the Heaven Gate. The White Prime between the eyebrows is the body’s canopy. Above, it gathers and comes to rest, joining with the Upper, Middle, and Lower Primes.

The Lord’s Qi nourishes the Divine Youths; the Perfected Ones on the left and right reach into the light and perceive all things. Here, the spirit of Taiyi links the divine beings with the sun and moon: on the left is the Royal Father, who nourishes the body with solar light; on the right is the Royal Mother, who steadies the bodily form with lunar light. The nose is the Gate of Heaven, opening onto the celestial realm’s jade fluid. It is where the Golden Coffer is located, and a gateway through which divine beings enter and leave. The Qi of the sun and moon descends from above and gathers at the Central Dipper, moving within the Chamber of Encampment like the Jade Pivot and Jade Balance, instruments used in ancient times to observe the heavens.

The mouth is the Crimson Palace, a red chamber, and the heart’s Vermilion Abyss. The tongue is the numinous root; the five sounds it produces are like golden keys. The Young Lord Without Excellence and the Long-Life Dragon Chariot are names of spirits within the body. The teeth are the source of flourishing growth, while the Stomach Palace is like a hall of imposing blades. The ears are where the Lord resides: they are gateways that convey sound and sharpen hearing. The throat is the Mysterious Pass, where the vital essence of the Office Pool enters and leaves. After receiving the talisman, the vital essence is conveyed downward to the Great Granary, the stomach. The intestines are the city walls of Qi, the abdomen its city, and the kidneys the Mysterious Valley, corresponding to the Southern Dipper constellation.

The large intestine has thirty-six coils, corresponding to the Qi received from the thirty-six heavens. Each section of the small intestine is two zhang and four chi long, resonating throughout the Eight Luminaries and Twenty-Four Emperors. The Mysterious Qi of the Lower Prime is like the Grand Herald, the ancient official in charge of ritual and reception; the original Qi of the Middle Prime is like the Eighty-One Primordial Officers; and the primordial Qi of the Upper Prime is like the High Chariot Envoy. They communicate with the Supreme Sovereign of the spirit realm and the Jade Emperors of the Nine Heavens.

The gallbladder is the Great Lord of the Celestial Way, the Son of Heaven; the spleen is the noble daughter, the Empress; the heart is the Grand Commandant; the left kidney is the Minister of Works; and the right kidney is the Minister of the Masses. The liver belongs to the Eastern Palace of Azure Yang. It is responsible for refining and nourishing the Three Hun souls and is the Orchid Terrace Office. The lungs belong to the Western Palace of the Jade Hall. They refine and nourish the Seven Po souls and are the Secretariat Office. The heart belongs to the Crimson Palace: it is the gate of the Vermilion Bird Pass and the Palace of Primordial Yang. The kidneys are the secluded pass of the Northern Pole: they are the inner gate of the Black Tortoise and the Palace of Hidden Prosperity and Great Harmony. The spleen belongs to the Palace of the Bright Hall: it is the gate of the inner attendants’ office and the Palace of Great Simplicity. Within the spleen is the Great Granary, the Son of Heaven’s kitchen and the dwelling place of the body.

The gallbladder is called the Boundless Palace of the Purple Tenuity Palace. The stomach is called the Upper Sea, a palace where the sun and moon dwell. The spleen is called the Palace of the Luminous Hall, like the offices of the Attendant to the Emperor and the Inner Service, and the Palace of Great Simplicity. Within, the spleen is also like the emperor’s great granary and kitchen, and is the place where “I” reside. The gallbladder is the Boundless Palace of the Purple Tenuity Palace; the stomach is the Upper Sea, where the sun and moon dwell. The navel, meanwhile, is the Lower Sea, where the sun and moon alternate in their courses.

Within the human body are images of divine beings. Breathing sets Qi in motion, giving rise to wind and rain; it courses through the limbs and reaches every place. The five cities beside the navel symbolize the gods of the five organs, while the twelve vermilion towers symbolize the twelve earthly branches. Outside the body, eight divine beings and eight manifestations guard and mark its boundaries. These also correspond to the body’s interior and to the eight seasonal divisions of Heaven. Within the Triple Burner are six divine beings. To the left and right are the gods of the soil and grain, as well as the wind lord, rain master, thunder god, and deity of lightning. Through the shaking of thunder, they awaken the cognitive spirit.

The Yin and Yang above and below in the human body are connected with the sun and moon, like the mysterious, profound scene between Kunlun and the Weak Waters. As the sun and moon move, the sun shines upon the earth by day, bringing light to all things. The human body follows the same pattern: by day, the sun shines below the navel, illuminating all things within the body; at night, it enters the stomach and shines upward into the chest. The gods move about and speak among themselves there, and human awareness meets with them; this is why people dream.

Thus, the three kinds of Qi—the Mysterious, Primordial, and Original—within the Upper, Middle, and Lower Caverns unite to give rise to divine beings. The Original Qi of the Upper Origin gives birth to a deity in the upper part of the body, who dwells beneath the Canopy and in the Upper Palace of the Muddy Pellet. He is called the Red Child of the Upper Origin. He communicates upward with the Qi of Heaven and holds the office of the Heavenly Emperor of Brain Essence in the Muddy Pellet. To his right, an Imperial Minister assists him, guarding the three Hun souls and seven Po souls of the body’s Upper Palace. Every five days, he comes to court and receives his duties.

The Qi of the Middle Origin gives birth to a perfected being transformed from the Primordial Qi of the Crimson Palace. He dwells in the body’s Middle Palace and is called the Perfected One of the Middle Origin. To his right, an Assistant Imperial Minister helps him govern the Middle Palace. Together they oversee the limbs, the five organs, the sinews and bones, the inner organs, and the three Hun souls and seven Po souls. Every three days, he comes to court and receives his duties.

The next level, the Yellow Court Palace—the inner palace within the body associated with the spleen, stomach, and the roots of life—gives birth through Dark Qi to the Infant of the Lower Origin. The Infant of the Lower Origin guards the Palace of Original Yang and holds the rank of King of the Yellow Court and the Origin. At his side are the Protecting and Stabilizing Assistant Ministers, who together guard the spirit of the life gate’s fluids, as well as the three hun souls and seven po souls. They come to court three times a day to receive their duties.

The Qi of the Three Caverns flows throughout the body, and the nine Qi condense into bodily form. The spirits of the Thirty-Six Heavens together become the forms that nourish the body, each corresponding to a different part: the hair is Lord of Green City; the head, Lord of the Three Terraces; the two eyebrows, Lord of the Eight Extremes; the two eyes, Lord of Dark Clarity; the left ear, Lord of Acuity; the right ear, Lord of Clear Judgment; the nose, Lord of the Heavenly Gateway; the mouth, Lord of the Tooth Gate; the lips, Lord of the Jade Gateway; the teeth, Lord of the Twenty-Eight Extremes and Origin; the tongue, Lord of the Origin and the Ultimate; the pharynx, Lord of the Colonel; and the throat, Lord of the Nine Ministers. The liver is Lord of the Crimson Palace; the lungs, Lord of Dark Clarity; the gallbladder, Lord of Long Life; the heart, Lord of the Dantian; the vessels, Lord of Purple Silk; the stomach, Lord of the Great Granary; the spleen, Lord of the Yellow Court; the left kidney, Lord of Dark Mystery; the right kidney, Lord of the Origin and Rectitude; the large intestine, Lord of the Great Granary; the small intestine, Lord of Guidance; the abdomen, Lord of the Great Dao; and the Three Burners—the upper, middle, and lower burners of Chinese medicine—Lord of the Dark Elder. The left leg is Lord of the Small Chariot; the right leg, Lord of Wandering; the left foot, Lord of Thunder and Lightning; and the right foot, Lord of Cloud Qi.

The Celestial Venerable said: “These thirty-six Lords of Generative Qi manifest in response and are born within my body. They permeate its physical form, together nurturing the Heavenly Human and nourishing human consciousness and activity.”

The Celestial Venerable also said: “If someone encounters illness or hardship and feels fearful and unsettled, simply reciting the Shengshen will bring the holy spirits down to offer aid and strengthen the Way of Life. Even when one’s allotted lifespan is nearly over, it can be prolonged.”

If one can recognize the source of life, one can communicate with the upper realm amid the unseen, joining Heaven and humanity and reaching upward toward the wondrous root. The Eight Radiances (the sacred realms of light in Daoist teaching) shine with discerning clarity, while the Nine Heavens (the celestial realm) open and reveal their knowledge. The spirits within the body respond in turn, following one like a shadow. If one harbors secret evil thoughts, they bring about transgressions, and calamities arrive from without. The retributions of sin and good fortune are exact down to the tiniest measure. One’s realm and cultivation methods take shape according to one’s thoughts. To seek the mysterious Way, one should begin by taking a step right where one stands. When the will is settled and the spirit clear, the Way opens naturally without obstruction.

Volume Five of the Supreme Purity Scripture of the Supreme High One on Opening Heaven and the Dragon Leap

Chapter Thirteen: The Primordial Beginning’s Manifestations, Passage to the Realm of Life, and the Cultivation of Eighty-One Fine Qualities in Human Nature and Spirit

Ning Jun said to the Yellow Emperor: “I once received the teaching of the Celestial Worthy and lectured in the Great Luo Heaven (one of the highest celestial realms in Daoist teaching) on the Scripture of the Supreme High One on Opening Heaven and the Primordial Arrangement …”

Ning Jun told the Yellow Emperor: “In the past, I received the teachings of the Celestial Worthy and proclaimed the Scripture of the Supreme and Great Opening of Heaven, the Original Ordering of the Grades, in the Great Luo Heaven. The original Qi (vital energy) takes form as the myriad phenomena and the various methods. The Three Caverns (Dongzhen, Dongxuan, and Dongshen) and the Nine Emperors are the foundational Dharma residences through which living beings come into being. The Three Realms, the Three Worlds, and the Three Treasures draw one another onward, bringing forth the Nine Heavens and the Nine Humans. The teachings of the Three Vehicles can all resonate with them, extending in accordance with this Dharma body throughout the ten directions. Entrusted to Qi, they transform into physical forms, and all things receive these wondrous appearances.

“Thus the wondrous One of the emanated body is established. Heaven has its heavenly One, humanity its human One, and Earth its earthly One; they resonate with one another through the wondrous One. From this, the two halves of Yin-Yang give rise to divine beings. The Three Primordials begin to divide, and the Eight Radiances are thereby distinguished: the Upper Primordial divides into the Twenty-Four Perfected Ones, the Middle Primordial into the Twenty-Four Spirits, and the Lower Primordial into the Twenty-Four Worthies. Together, the Three Primordials and Eight Radiances give rise to seventy-two spirits, whose transformations correspond to the seventy-two directional scriptures. Each of the Three Heavens has twenty-four Emperors, and within them are the Nine Palaces and eighty-one positions. This corresponds to the number nine times nine and brings forth wondrous forms.

“The Eight Radiances of the Upper Primordial belong to the Dongzhen Cavern; those of the Middle Primordial belong to the Dongxuan Cavern; and those of the Lower Primordial belong to the Dongshen Cavern. The twenty-four spirits formed by the Eight Radiances of the Three Caverns correspond exactly to the twenty-four solar terms. Qi can transform into spirit, and spirit can transform into Qi: when Qi disperses, it becomes clouds and mists; when it gathers, it becomes form and shadow. Manifested outwardly, it gives rise to creation and transformation; drawn inward, it returns to the true One. Above, they condense into the Three Primordials; below, they bring forth the myriad things. The divine and perfected beings transform without limit and have no fixed names. All the spirits rely on the Three Caverns and their union to fulfill their De (Virtue/Power).

“The twenty-four Emperors in the highest realm of Heaven correspond exactly to the twenty-four Qi below. Each of the twenty-four Emperors embodies the Three Primordials, together making seventy-two Primordials. Each Primordial, in turn, has five spirits. From these arise the three realms’ three hundred and sixty spirits, together with the sixty-four Brahma-Qi and the thirty-two Celestial Emperors within the blended Qi. Thus Heaven has three hundred and sixty spirits, and the human body has three hundred and sixty bones. The three upper palaces form the twenty-seven heavenly gates within the human body; the three middle palaces form the twenty-seven spirits within the human body.”