《高上太霄琅书琼文帝章经》

The Most High Scripture of the Great Empyrean Jasper Book of Jade Texts and Imperial Chapters (Gaoshang Taixiao Langshu Qiongwen Dizhang Jing)

This scripture, titled The Most High Scripture of the Great Empyrean Jasper Book of Jade Texts and Imperial Chapters, is included in the Dongzhen (洞真) Shangqing Jing section of the Zhonghua Daozang. Its contents consist of the Primordial Titles of the Nine Heavens, followed by nine chapters that present the Great Empyrean Jasper Book Jade Texts of the Heavenly Kings of the Yudan Wuliang Heaven, the Shangshang Chanshan Wuliangshou Heaven, the Fanjian Heaven, the Jiran Heaven, the Bujiaole Heaven, the Huayingsheng Heaven, the Fanbao Heaven, the Fanmojiayi Heaven, and the Bolidahe Heaven.

Yunwuzi is said to be a descendant of Yuanhuang Yuxu and also the second son of the Great Emperor. He nurtured a jeweled embryo in the Jade Chamber, condensed the Jing (essence) of cloud Qi (vital energy) at the Golden Gate, and contained the light of sun and moon within a purple womb. Through the transmutation of abundant dew he congealed Shen (spirit) consciousness, cultivated embryonic breathing to set the Qi mechanism in motion, and cycled without cease through long kalpas. Transformed and born from Yuanshi, he manifested his cultivation toward the Yang Dao (the harmonious way of yang as spoken of in Daoism) and ultimately became a Zhenren (True Person).

On the first day of the third month in the inaugural year of Shanghuang, just as dawn broke, Yunwuzi was born above the Nine Mysteries in the Boundless Heaven of Precious Radiance. He watched the sun from cloud-cliffs and displayed a golden visage among towers of jade. He followed the heavenly mandate inherited by emperors and modeled himself upon the jade-pure Qi of nature. The radiance of the Nine Numina washed and moistened him; sweet, fragrant jade springs irrigated him. He drank imperial zhi offered by the Spirit Consort—the numinous mushrooms of the immortals—and took as food flying frost that had been refined nine times. Divine dragons sheltered him at his sides; jeweled phoenixes covered him from above. Purple mist rose overhead, its light shining all around.

The two symbolic powers of sun and moon together upheld the cosmic order of Heaven and Earth; the Three Chen (the celestial images of sun, moon, and stars as spoken of in Daoism) harmonized his true Qi. The Divine Continent sang of his mystery; seven revolutions transformed his Shen-Qi. Numinous winds swiftly raised his body; circling fragrance washed away the dust. He drifted at ease above Great Emptiness and paced slowly along the shores of Cavern Waves.

When Yunwuzi reached eighteen years of age, he pondered the subtle and mysterious principles, attuned the circulation of Qi in accordance with his innate nature, and let the seasons take their course. He did not covet the way of emperors, but wandered at liberty through the Central Plains, sported in the Great Empyrean (the lofty heavenly realm), and lingered in the Purple Heaven. His gaze wandered through long kalpas; he grasped the flavor of it all and even forgot to return. His destiny was not of his own making, yet because of his outstanding character he rose into the ranks of the highest immortals.

Thereupon his name was entered in the immortal registers of the emperors and he was ranked among the Tai Zhen (high True Ones). The Three Primes (Heaven, Earth, and Water as spoken of in Daoism) issued a teaching decree and conferred upon him a noble title in the investiture texts. He was commanded to pay court to the Jade Heaven, ascended the Palace of Great Possession upon the Terrace of the Nine Mysteries, and came to the Seven-Treasure Pearl Chamber of the Purple Phoenix Jade Capital. In the jade gallery of Bright-Mist Lodge he observed quiet fasting and purification. Auspicious signs appeared: a circular halo shone above his head, and by night a radiance like a divine candle illuminated the halls of jade.

At that time the Dao Lord of the Empty Sovereign, above the Hollow and within the Mysterious Void, transmitted to Yunwuzi the Jeweled Scriptural Chapters of the Great Empyrean Langshu. As the scripture was bestowed, heavenly light spread deep and wide; sun, moon, and stars turned their brilliance; the Five Stars altered their paths; the Seven Primes (heavenly powers represented by the Northern Dipper and other asterisms) circulated numinous Qi. Nine-colored radiance blazed brightly, interweaving to illuminate Jade Clarity; flying mists rose thickly and spread through the eight directions of the nether gloom.

Yunwuzi mounted the jade steps; ten thousand Heavenly Emperors assembled in the courtyard. Flying immortals unfurled feathered canopies and stood guard beside the Tai Zhen. Immortal youths and jade maidens, three thousand of each, held kerchiefs, scattered fragrance, and sprinkled aromatics as they swept the courtyard.

Thereupon Yunwuzi ordered his carriage and issued proclamations summoning the Five Numina (the spirit-deities of the five directions). Wheels whirled, piercing emptiness and crossing mist; divine phoenixes drew the carriage, spirit consorts led the way, and the Bright Emperor opened the road. Three lights converged, lightning flowed, and the immortal procession sped toward the Nine Mysteries. He toured palaces of jade, banqueted and enjoyed the scenery in the realm of the Three Primes, lingered in the Jade Empyrean, and roamed freely through the Purple Dawn Heaven.

He unrolled the Langshu in boundless space and recited the imperial chapters among emerald clouds. Following jade instructions he attuned the foundations of previous lives; by means of jeweled texts he summoned and dispatched the spirits. He chanted wondrous songs in the Hollow, concentrated in quiet recollection within the jade gallery, and attuned the Yin-Yang of Heaven and Earth according to mysterious diagrams and registers. He administered the imperial registers of the myriad immortals, oversaw the spirit offices of the Five Peaks on earth, and commanded the Upper True Ones of the Three Passes. Above he joined the boundless heavens; below he gathered the source-streams of the grotto-heavens. Of all the deities from the heavens downward, none failed to belong to the Tai Zhen.

His marvels of Shen cannot be fathomed, his transformations cannot be named; nearby they are hard to discuss, far away they cannot be pursued. He is so pure that dust cannot stain him, so blended that clarity and turbidity cannot be distinguished. How subtle and mysterious this is! This is the Emperor of supreme De (Virtue/Power) and exalted Shen, towering in loftiness, held in reverence.

The Taixiao Langshu (Precious Writings of the Grand Empyrean) is a hymn composed by the King of the Nine Heavens for ascending to the celestial realms; the Qiongwen Dizhang (Jade Chapters of Empyrean Script) consists of the writings from above the Nine Heavens. These two scriptures arose at the beginning of Yuanshi (the Primordial Origin) from the natural emptiness and were received by the Xu Huang Jade Emperor from the Nine Mysteries.

The Heavenly King subsequently recorded the scriptures, casting them into golden tablets, engraving them upon jade to compile chapters, and inscribing jade characters with golden threads to display their precious content. The scriptures were secretly stored in the Dayou Palace above the Nine Heavens, attended and guarded by three thousand Xihua Jade Maidens and three thousand Jinchen Jade Youths, who also tend the incense.

The nine Heavenly Emperors and the Supreme Sages ascend the jade steps three times each month to pay homage to the divine true ones and hold banquets. After ten thousand kalpas the scriptures were transmitted to the Taizhen King. Their principles are profound and exquisite, forming the root of numerous classics; the divine marvels within are outstanding, the essential meanings supreme throughout the Nine Heavens, the wisdom clear, empty and luminous, able to lead one deep into the mysterious realm. Only those of the superior true rank are qualified to hear them; only those who have already become Zhenren (Perfected Ones) may receive them, and they are not transmitted to middle-ranking immortals.

The Taixiao Langshu (Jade Book of the Supreme Empyrean), a Jing (scripture/classic) transmitted from the heavenly realms, is the musical composition performed by the Nine Heavenly Kings (the exalted deities of the Nine Heavens) as they soar into the cloudy skies. The Qiongwen Dizhang (Chapters of the Jasper Writ), a precious heavenly Jing, elucidates the mysterious and luminous Great Dao (the Way) of the high spirits. It is the essence of the Nine Heavens, able to discern and command the myriad Qi (vital energy), and it likewise presides over numerous Jing.

Those who cultivate Jing such as the Dadong Sanshijiu Zhang (Thirty-Nine Chapters of the Great Cavern), the Huifeng Hunhe Diyi zhi Dao (the Way of Mixing the Whirling Wind with the Imperial One), and the Ciyi Yujian Wulao Baojing (Precious Jing of the Female One, Jade Tallies of the Five Elders) in order to explain the origins of past lives and deliver their ancestors of seven generations, yet who do not possess this Jing, will find that the Nine Heavenly Kings refuse to accept their voices. The Nine Qi will become chaotic and intermingled, the Shen-Zhen (immortal true spirits) will be displeased, heavenly demons will invade and harass, successive trials will arise one after another, thoughts will struggle to penetrate the subtle and profound principles, and the closed gates of heaven will remain shut.

Whoever cultivates the various Jing should first recite the Qiongwen. Chanting it in a quiet chamber with a tranquil mind, as though one were dwelling in the heavenly court encircled by rosy clouds, one can communicate with the Nine Empyreans and regulate the Shangxuan (the mysterious Qi mechanism of the high heavens). This startles the Shen (spirits) of the Jade Palace into listening, draws the host of true immortals before the hall, causes the multitude of demons to withdraw and submit, and prevents the various trials from daring to draw near. Thereafter, cultivating according to one's own wishes, one obtains the true Dao. When the practice of Dao methods reaches fulfillment, one can fly upward and ascend to Taiqing Heaven.

The essential secret is not complicated; it lies within this Jing. Simply by concentrating on cultivation and practicing with diligence, one can attain the rank of highest immortal.

Yunwuzi practiced no other methods, receiving only the Taixiao Langshu Qiongwen Dianzhang transmitted by the Void Emperor Lord. Reciting this mysterious scripture high above the Nine Heavens, he wandered at ease with unobstructed mind and spirit, communicating with divine spirits and Perfected Ones. Thereby he summoned the Three Origins (Sanyuan, the Daoist officials of Heaven, Earth, and Water or the deities of the Three Origins) to descend with teachings, and he ultimately ranked as Great Perfected King.

He then transmitted this Dao (the Way) to eighteen persons: Taihua Zhenren, Santian Changsheng Jun, Taihe Zhenren, Donghua Laozi, Nanji Zongsi Jinjun, Xitai Zhonghou, Beidi Zhongzhen, Jiuling Yuzi, Tailing Zhenfei, Chijing Yutong, Xuangu Xiansheng, Nanyue Chisong, Zhongshan Wangqiao, Ziyang Zhenren, Xicheng Wangjun, Zhonghuang Xiansheng, Zhao Bojun, Zhao Boxuan, and Shan Zhongzong. These individuals cultivated this Dao together; their countenances displayed a golden radiance, and circular halos appeared behind their necks. They rose through empty space into the cloudy empyrean, feasting and wandering in the Purple Court (the celestial palace), performing various transformations and roaming freely at will. At a single summons, spirits arrived immediately; they could summon the myriad spirits, subdue hosts of demons, adjudicate life and death, ride clouds and mount mists, and enter and leave the palace of the Heavenly Emperor. All these abilities were obtained through cultivating the Qiongwen, and thereby they became Upper Perfected Ones (high-ranking Perfected Ones in Daoism).

Wangjun ordered that a copy of the scripture be sealed and hidden in Xicheng Mountain. The place of concealment was marked with talismanic inscriptions reading “Golden Names on the Imperial Slips, Green Characters of Purple Clarity.” Only those who accord with the Dao and possess the qualifications for cultivation ought to obtain this scripture. Once obtained, it must be treasured and carefully guarded, and not transmitted casually. If this numinous and marvelous scripture is leaked, nine generations of ancestors will suffer interrogation and punishment, and the one who leaks it will be eternally pursued by ghost officials, long confined in hell, passing through ten thousand kalpas without pardon.

Primordial Titles of the Nine Heavens

The first heaven is named Yudan Wuliang Tian. Within the celestial realms, names of three additional heavens are also established. The Elder of the Nine Heavens resides and governs in Wuliang Tian.

The second heaven lies 240,000 li from the human world. The celestial beings there live for nine million years, equivalent to five hundred years in the mundane world.

In the heavens there are four Jade Sovereign Lords. On the first, third, and ninth days of the lunar month they dispatch the Jade Dawn Envoys to patrol the world below. Those who cultivate the superior Dao, wear the Taixiao Langshu, and carefully observe the statutes and precepts have their names entered in the Imperial Register (the heavenly roster), thereby being enrolled among the immeasurable celestial beings. Anyone who violates the precepts is investigated by the Four Offices and examined and punished by the Left and Right Three Officials.

On these days one should observe Qingzhai (a purification fast to cleanse the mind). At dawn enter a quiet chamber and recite the Wuliangtian Taixiao Langshu Qiongwen once. The Jade Dawn Envoy will then report the practitioner’s circumstances to the Heavenly King and inscribe the name in the Azure Palace (the repository of heavenly name registers). After nine years of steadfast practice one may ride the Taixiao Jade Wheel and ascend into the Immeasurable Heaven.

The second heaven is called the Shangshang Chanshan Wuliangshou Tian. The celestial realms additionally establish three heavenly domains, all of which are subordinate to the Wuliangshou Tian (Infinite Life Heaven). The Nine Heavens True King (Jiutian Zhenwang) resides and governs in the Wuliangshou Tian, a place forty-six million li distant from the third heaven. The celestial beings in the Wuliangshou Tian have a lifespan equivalent to thirty-six million years of the worldly realm, approximately equal to one thousand years in the human world.

This heaven contains four Heavenly Emperors. They regularly dispatch the on-duty attendant immortals to patrol the world below on the seventh, tenth, and eleventh days of each month. Anyone who concentrates on cultivating the Highest Dao, wears the Tai Xiao Lang Shu (a Daoist classic), observes fasting, recites scriptures, and abides by the precepts will have their names recorded in the imperial registers and inscribed in purple characters in the Shangqing (Highest Clarity) name roster, thereby attaining the same status as the celestial beings of the Wuliangshou Tian.

If anyone violates the precepts and prohibitions, they will be investigated by the Four Offices and examined and dealt with by the Left and Right Three Officials. On these days one should fast and purify oneself. In the early morning enter a quiet chamber and recite once the Jade Text of the Tai Xiao Lang Shu of the Wuliangshou Tian. The attendant immortals will then report the practitioner’s circumstances to the Heavenly King and register the name in the records of the Azure Palace. Persist for nine years and one can ride the Tai Xiao Flying Wheel and ascend into the Wuliangshou Tian.

The third heaven is called Fanjiantian, also known as Xuyantian. Three additional heavenly realms have been established beneath Fanjiantian, all of which are subordinate to it. The Primordial Heavenly King (Yuanshi Tianwang) dwells in Fanjiantian, a distance of 6,720,000 li from the fourth heaven.

A year in Fanjiantian corresponds to 152 million years; reckoned in human years, this equals two thousand years. The heaven contains four Emperor-True Kings. On the second, fourth, and thirteenth days of each month they dispatch the Jade Gentleman of the Presiding Immortals to patrol the world.

If anyone concentrates on cultivating the Supreme Dao (Shangdao), wears the Taixiao Langshu (a Daoist scripture or related token), fasts, recites scriptures, observes the precepts, and has their name registered in the Imperial Register (Dilü, the heavenly roster), they can obtain the same status as a celestial being of Fanjiantian. Those who violate the precepts will be investigated by the inspectors, tracked down by the Four Offices (Sisi, heavenly offices of supervision and assessment), and referred to the Left and Right Three Officials (Zuoyou Sanguan, the heavenly Three Officials) for examination and disposal.

On these days one ought to observe a pure fast. At dawn one enters a quiet chamber and recites the Fanjiantian Taixiao Langshu Qiongwen once; the Jade Gentleman of the Presiding Immortals will then report the cultivator’s circumstances to the Heavenly King and enter the name in the Green Palace (Qinggong, the heavenly registry). After nine years of cultivation one may mount the Taixiao Flying Wheel and ascend to Fanjiantian.

The Fourth Heaven is called Doushu Heaven, also known as Jiran Heaven. Within it three further heavens have been established, all subordinate to Doushu Heaven. Doushu Heaven is governed by the Primordial Heavenly King and lies 12,400,000 li from the Fifth Heaven. The lifespan of its inhabitants is 608 million years, equivalent to three thousand years in the mortal world.

Doushu Heaven has four Heavenly Primordial Kings. On the fifth, twelfth, and sixteenth days of each month they dispatch the Jade Perfected Immortals (Yuzhen, the Jade Perfected envoys of the immortal realm) to descend and inspect the human world. Anyone who diligently cultivates the Superior Dao (the Way), wears the Jasper Scripture of the Grand Empyrean, observes Zhai purification and recites the Jing (scriptures), and does not violate the heavenly precepts will have their name entered in the Imperial Register and be ranked among the beings of Doushu Heaven.

Those who violate the precepts and prohibitions will be investigated by the Four Bureaus (the celestial supervisory offices) and examined and punished by the Left and Right Three Officials (the divine offices charged with investigating good and evil and recording merits and faults).

On these days one should observe Zhai purification and remain clean. At dawn enter the inner chamber and recite once the Jade Text of the Grand Empyrean Jasper Scripture of Doushu Heaven. The Jade Perfected envoy will then report your name to the Heavenly King and register it in Donghua (the site of the immortal registers). After nine years of cultivation one may ride the Jade Wheel of the Grand Empyrean and ascend into Doushu Heaven.

The fifth heaven is named Bujiao Letian (Heaven of Unarrogant Joy), also known as Poluonimi Tian. Three additional heavens exist within the celestial realm, all of which are subordinate to Bujiao Letian. This is the heaven where the Gaoshang Yuanhuang (Highest Prime Sovereign) resides and governs; it lies 36,800,000 li from the sixth heaven.

The inhabitants of Bujiao Letian enjoy a lifespan equivalent to 2.34 billion years, corresponding to four thousand years in the human world. Four Heavenly Kings preside over the Zhenren (Perfected Ones) in this heaven. On the fourteenth, seventeenth, and nineteenth days of every month they dispatch Zhongzhen (Middle Perfected) envoys to inspect the world below.

Anyone who diligently cultivates the Superior Dao, wears the Taixiao Langshu (Jade Book of the Great Empyrean), observes fasting and the precepts, recites the scriptures, and never violates the disciplinary prohibitions will have their name entered in the imperial registers and be ranked among the celestial beings of Bujiao Letian. Those who violate the precepts and prohibitions will be investigated by the Four Offices (the celestial inspectorates) and examined by the Left and Right Three Officials (divine officers responsible for scrutiny and record-keeping).

On these days one should practice pure fasting, enter the oratory, and recite once the Jade Text of the Taixiao Langshu of Bujiao Letian. The Zhongzhen envoys will then report one’s circumstances to the Four Heavenly Kings and register the name in Donghua Palace. After nine years one may mount the Jade Wheel of the Great Empyrean and ascend into Bujiao Letian.

The sixth heaven is named Huayingsheng Tian (Heaven of Transforming Response and Sound), also known as Tahua Zizai Tian (Heaven of Freely Enjoying Transformations Effected by Others). Three further heavens have been established within it, all subordinate to Huayingsheng Tian. The Vacuous Sovereign Jade Emperor (Xuhuang Yudi) resides there and governs Huayingsheng Tian. This heaven lies 53,840,000 li from the seventh heaven.

For the celestial beings, ninety-two trillion sixteen million years must elapse before they equal five thousand years in the human world. Four emperors who oversee treasures dwell in the heavens; on the eighteenth, twentieth, and twenty-third days of the lunar month they dispatch the Wanshi Envoys to inspect the world below.

If a person cultivates diligently, sets the heart upon the Great Dao, wears the Taixiao Langshu (Jasper Book of the Grand Empyrean), observes fasting and recites scriptures, does not violate the precepts and prohibitions, and has the name entered in the emperors’ registers, that person may attain the same rank as the celestial beings of Huayingsheng Tian. Anyone who transgresses the precepts and prohibitions will be investigated by the Four Bureaus and examined and judged by the Left and Right Three Officials.

On the appointed days the practitioner should still the mind, observe fasting, enter a quiet chamber, and recite once the Jade Text of the Jasper Book of the Grand Empyrean of Huayingsheng Tian. The Wanshi Envoy will then report the name to the Heavenly Treasure Emperor and register it in the Eastern Floriate Palace (Donghua Gong). After nine years the practitioner will be able to ride the jasper wheel of the Grand Empyrean and ascend into Huayingsheng Tian.

The seventh heaven is named Fanbao Heaven, also called Boluoniye Bazhi Heaven. Three additional heavens have been established in the celestial realm, all subordinate to Fanbao Heaven. Master Wanshi resides in and governs Fanbao Heaven. This heaven lies 5,200,000 li from the eighth heaven. For the inhabitants of Fanbao Heaven, one kalpa equals six thousand years in the mundane world.

Four High Sovereign Kings dwell in this heaven. On the twenty-first, twenty-fourth, and twenty-seventh days of the lunar month they dispatch the True Inspecting Envoys of Heaven to patrol the world below. Anyone who concentrates single-mindedly on arduous cultivation, diligently practices the Superior Dao (the Way), observes fasting and recites Jing (scriptures), never violates the heavenly precepts, and has their name entered in the sovereigns’ registers may attain a rank equal to that of the beings of Fanbao Heaven. Those who transgress the precepts and prohibitions will be investigated by the Four Offices and handed over to the Left and Right Three Officials for examination.

On these days one should purify the mind, observe fasting, enter a quiet chamber, and recite once the Fanbao Heaven Great Empyrean Jasper Scripture of Jade Texts. The True Inspecting Envoys will then report one’s circumstances to the High Sovereign Kings and register one’s name in the Eastern Floriate Palace. After nine years one may ride the Great Empyrean Jade Wheel and ascend into Fanbao Heaven.

The eighth heaven is named Fanmojiayi Heaven, also called Fanzhong Heaven. The original text then repeats the preceding material concerning recitation of Jing, registration of names, and ascent into Fanbao Heaven; the sentence breaks off at this point.

The eighth heaven is named Fanmojiayi Tian (梵摩迦夷天), also called Fanzhong Tian (梵众天). Three further heavenly realms are established in the heavens, all subordinate to Fanzhong Tian. The Purple Void Emperor Lord (Zixu Dijun) governs Fanmojiayi Tian; this heaven lies 6,800,000 li from the ninth heaven. The celestial beings there pass through two kalpas, equivalent to more than ten thousand years in the human world.

In this heaven there are four Great Luminous True Kings (Daming Zhenwang), who regularly on the twenty-sixth, twenty-eighth, and twenty-ninth days of each month dispatch Feathered Immortal Envoys to inspect the world below. Those of undivided will who cultivate with diligence and hardship, who observe the purification fasts, recite the Jing (scriptures), and do not violate the precepts, may have their names entered in the registers of the Azure Palace (Qinggong) and thereby obtain the rank of a celestial being of Fanmojiayi Tian.

Those who commit evil and violate laws and precepts will be investigated by the Four Bureaus (Sisi) and handed over to the Left and Right Three Officials for examination. On the dates mentioned above, the practitioner should purify through fasting and enter the chamber, reciting once the Fanmojiayi Tian Taixiao Langshu Qiongwen (Jade Text of the Great Empyrean Jasper Scripture of Fanmojiayi Heaven). The Feathered Immortal Envoys will then report that person’s name to the Great Luminous True Kings and enter their death register in the Eastern Florescence Palace (Donghua Gong). After nine years of perseverance, one may ride the Jade Wheel of the Great Empyrean (Taixiao Qionglun) and ascend into Fanmojiayi Tian.

Here, “qingzhai rushi” means entering a quiet chamber to practice after purifying oneself through fasting; “yibian” means reciting the text through once. In the original, the sentences about reciting the scripture, reporting the name, and the death register are repeated once before and after, and the end again states that after nine years one ascends to heaven.

The ninth heaven is named Bolidahe Heaven (Boli Dahe Tian), also called Great Brahma Heaven. It lies five hundred billion two hundred thousand li from the lower world. Beneath Great Brahma Heaven three further heavens are established, all subordinate to it. The King of Supreme Truth governs Bolidahe Heaven. One great kalpa experienced by its celestial beings corresponds to twenty thousand five hundred years in the human world.

Within this heaven dwell four emperors. On the first, fifteenth, and thirtieth days of every month they dispatch immortal-leading envoys to inspect the world below. Anyone who observes fasting and cultivation, dons ritual vestments neatly, recites Jing (scriptures) while concentrating the mind upon the Dao (the Way), does not violate heavenly regulations, and whose name already stands in the Imperial Register (the celestial roster of immortals) may attain a status equal to that of the beings of Bolidahe Heaven.

Those who commit evil and transgress heavenly rules are investigated by the Four Offices (the celestial departments of supervision and inspection) and referred to the Left and Right Three Officials (the divine offices that oversee the affairs of Heaven, Earth, and Water) for examination and judgment. On the appointed days the practitioner should enter the oratory in a state of pure fasting and recite once the Precious Jade Text of the Lustrous Book of the Grand Empyrean of Bolidahe Heaven. The immortal-leading envoy will then report the practitioner’s case to the four emperors and register the name in the Eastern Floriate Palace. After nine years the practitioner will be able to ride the Jade Wheel of the Grand Empyrean and ascend into Bolidahe Heaven.

These nine heavens are the concentrated essence of primordial Qi (vital energy), the original breath of the cosmos, and the domains governed by numerous Perfected Ones together with imperial deities. Each heaven in turn has three additional heavens established; these three heavens serve as alternative designations of the nine heavens, making a total of thirty-six heavens. Palaces and official bureaus of every rank follow a definite hierarchical order. Although the various outer Brahma heavens each have their own names, they too are arranged according to the stems and branches of the Nine Heavens and belong to the kings of the Nine Heavens.

Each of the Nine Heavens has one Heavenly King. The Heavenly Kings spoken of here are not imperial titles but deities who dwell above the Nine Heavens. Those who cultivate the supreme Dao and seek immortality and deliverance from the world ought to know the secret names of these Heavenly Kings. Once the names are known, the Nine Heavens protect the practitioner’s body with purple Qi and divine soldiers stand guard, enabling the person to obtain the secret Jing of the Nine Heavens and to be enrolled in the immortal ranks of the Nine Heavens. Those who receive these secret transmissions must treasure and keep them with the utmost care and must never casually disclose them to those who ought not to know. Anyone who presumptuously publicizes them will, after death, enter the Hell of the Nine Darknesses to suffer punishment and will not be pardoned even after ten thousand kalpas. Extreme caution is required.

The first is the Heavenly King of Yudan Immeasurable Heaven, surnamed Hun, whose secret name is Minta. He wears nine-colored, seamless garments that naturally bear mottled patterns.

The Heavenly King of Yudan Wuliang (the Heavenly King of Yudan Heaven) has the surname Hun and the taboo personal name Minta. He wears a seamless fur robe of nine colors that is naturally mottled with patterns, and on his head he wears the Yaoting Riyuan, a circular crown ornament as bright as sunlight. He resides within the purple portal of the Qiatian Wuying Xuantai, attended on left and right by ninety thousand jade maidens.

The Heavenly King of Shangshang Chanshan Wuliangshou has the surname Xie and the taboo personal name Chanmin. He wears a naturally formed fur robe of nine colors patterned with clouds, and on his head he wears the Huijing Yueguang, a crown ornament as bright as moonlight. He governs the Seven Treasures Jade Terrace amid the Jade Kingdom Pearl Forest, attended on left and right by seventy thousand jade maidens.

The Heavenly King of Xuyan has the surname Zi and the taboo personal name Yuwan. He wears a fur robe of nine colors patterned with three-dharma clouds, and on his head he wears the Tianyuan Baoming. He governs the Yujing Lingdu Palace, attended on left and right by ninety thousand jade maidens.

The Heavenly King of Jiran has the surname Fu and the taboo personal name Qianying. He wears a translucent fur robe of seven colors patterned with dragons, and on his head he wears the Yinjing Yeguang. He resides upon the Pearl Palace Jade Terrace, attended on left and right by sixty thousand jade maidens.

The Heavenly King of Bujiaole has the surname Ning and the taboo personal name Funi. He wears a spotted fur robe of nine colors patterned with flying frost and clouds, and on his head he wears the Qinghua Suixing Xuanjing. He governs the nine-layered jade terrace of the Wuying Danfang, attended on left and right by seventy thousand jade maidens.

The Heavenly King of Huayingsheng has the surname Hui and the taboo personal name Ranglie. He wears a brocade fur robe of nine colors with flowing light and shining cloud patterns, and on his head he wears the Qinghua Suixing Xuanjing. He governs the nine-layered jade terrace of the Wuying Danfang, attended on left and right by seventy thousand jade maidens.

The original text then proceeds to list again the sixth Huayingsheng Heavenly King, with the same surname, taboo personal name, and fur robe, but with a different crown ornament, residence, and number of attendants: he wears the Baiguang Taibai Yujing, governs the Zhuying Chamber of the Qionglin Upper Palace, and is attended on left and right by sixty thousand jade maidens.

The Heavenly King of Fanbao has the surname Jing and the taboo personal name Wuyunxi. He wears a flying-dawn fur robe of nine colors with flowing clouds, and on his head he wears the Liudan Jiangbao Yingxing Xuanjing. He governs the Southern Upper Seven Reflections Palace, attended on left and right by eighty thousand jade maidens.

The Heavenly King of Fanmojiayi has the surname Xuan and the taboo personal name Dengduo. He wears a seamless flying-cloud fur robe of nine colors, and on his head he wears the Xuanchen Chenxing Liujing. He governs the Purple Jade Terrace of Nine Mysteries Phoenix City, attended on left and right by fifty thousand jade maidens.

These repeated descriptions of the heavenly kings’ surnames and taboo names, garments, crown ornaments, residences, and attendants serve to elaborate the sacred images of the presiding deities of the various heavens. Some of the characters used for the surnames and names in the original are quite uncommon, and the item numbered “sixth” appears twice; the foregoing retains them in accordance with the original.

The ninth Bolidaihe Heavenly King is surnamed Wang, with the characters of his personal name remaining fragmentary and unclear in the original text. He wears a seamless garment woven of nine colors together with a flying-cloud robe, and on his head he dons the Xuancheng Chenxing Liujing (an immortal crown ornament associated with the stars). He governs the Purple Qiong Jade Terrace of Nine Mysteries Phoenix City in the heavenly realm, attended by fifty thousand Perfected Ones (zhenren) and Jade Maidens.

A further passage likewise records that the ninth Bolidaihe Heavenly King, surnamed Wang, has a personal name that is similarly incomplete and unclear. He wears a seamless nine-colored mysterious-cloud precious robe and on his head the Wuji Liuhuang Zhenxing Feijing (an immortal crown ornament associated with the planet Saturn and other stars). He governs the Nine-Bend Chamber of the Great Existence Marvelous Palace in the layered Jade Capital of the heavenly realm, attended by ninety thousand Perfected Ones and Jade Maidens.

The graphs “ぃ” and “敚” appearing in the original are suspected to be textual corruptions or incomplete transcriptions, and therefore it is not possible to establish the complete personal name or the precise designations of the garments and ornaments on their basis.

The Nine Heavenly Kings are the root of the myriad kinds of primordial Qi (vital energy), the ancestors of all emperors, and the source of the essences of the nine kinds of primordial Qi. Before Heaven and Earth had condensed into form and before the sun, moon, and stars had appeared, they spontaneously generated amid the void and chaos. After ninety thousand kalpas, the primordial Qi differentiated, each with its own sovereign, and the Nine Heavens were thereby established. The sun, moon, and stars then became luminous, the myriad kinds of primordial Qi circulated and flowed, and they condensed to form the true Dao (the Way).

The Primordial Beginning Supreme Sovereign (the highest initiating deity) and the High Jade Void (the honored Jade Void divine true one) were born together in the Primordial Heaven. Later, thirty-nine Imperial Lords and twenty-four Perfected Ones appeared and established the order of palaces and official ranks. The Precious Jing of the Supreme Sovereign consist of writings that spontaneously condensed and are used for transmission. The Dao of longevity, the recipes of immortality, together with talismans, jade instructions, and other methods, all originate from the Kings of the Nine Heavens and were subsequently transmitted to the world by successive generations of Perfected Ones.

When the cycles of Three and Five changed and the Nine Numina responded to the appointed time, the Later Sage Nine Mystery Dao Lord (a later high Daoist divine lord) examined and collated the origins of the Jing, tracing back through ninety trillion nine thousand accumulated kalpas, and found many inconsistencies in the systems and writings of the Supreme Sovereign’s classics. Therefore, on the first day of the ninth month of the first year of Zhonghuang, in the Jade Heaven Crystal Chamber of the Golden Watchtower Upper Palace, the Dao Lord ordered the Eastern Floriate Azure Palace to investigate ancient and present systems, organize and collate the ancient texts, and recompile the numinous chapters into three hundred volumes of Precious Jing. These were entrusted to the Upper Prime Minister Azure Lad Lord for transmission to later generations of those studying the Dao who possess jade names and can accord with the true Dao.

Anyone studying the Dao and seeking immortality who does not know the source of the Dao methods and the root of the precious secrets, and who cultivates blindly without foundation, will receive no response from the ancestral masters and true spirits, and the Dao they cultivate will be difficult to put into practice. Those who wish to seek immortality should explore the root of the Nine Heavens and understand the original beginning of the Dao methods; only then can the Dao methods be complete and becoming immortal have a basis.

The secret names of the Kings of the Nine Heavens are stored in the Dayou Palace above the Nine Heavens and are not transmitted to the human world. If someone obtains the Mysterious Name Imperial Charts (charts recording divine names) that record these secret names, together with the golden-character Shangqing Jing texts, and learns the names of the Kings of the Nine Heavens when time and opportunity coincide, the Heavenly Kings will dispatch twelve Jade Lads and nine Jade Maidens to guard that person’s body and mind.

According to the regulations, after a purifying fast of ninety days, or after nine days, one prepares nine liang of gold and ninety chi of purple patterned silk to make a vow to the Nine Heavens, after which the master may transmit the methods under covenant. These most numinous secret methods must not be casually leaked, or punishment will follow, implicating seven generations of ancestors. The offender will long serve as a ghost laborer carrying stones and moving mountains, fall after death under the jurisdiction of the Three Officials, and ultimately fail to become immortal.

The Boundless Heavenly King of Yudan, “Qiongwen of the Taixiao Langshu,” the First

The hollow Qi (vital energy) of the Taixiao (the lofty distant sky) condenses and gathers, forming cloud-qi that constitutes the encampments and domains of heaven. The Boundless Heavenly King of Yudan (a heavenly king of the celestial realms as described in Daoism) stands forth distinctly, revealing wondrous creation; the form he manifests appears as if without shape or form.

Within formlessness there is naturally a true realm; this true realm arises from emptiness and nonexistence. That realm is profound and far-reaching, situated above the mysterious void, containing the Jing (essence) of Yuanshi (the primordial as spoken of in Daoism) that is pure, still, and deep. The laws of heaven and earth reveal bright and subtle signs, and the mysterious operation manifests accordingly. The host of stars array themselves in the jade palaces (heavenly palaces), flying mists traverse the azure immortal realm. The Three Chen (sun, moon, and stars as termed in Daoism) shine brilliantly, their flowing radiance filling the Purple Clarity (the lofty, clear, and pure heavenly realm).

I, together with companions of the Jade Scene Terrace, loosen and roam freely in the Phoenix City; turning back through the cloudy heavens, I ascend the Nine Ridges, thereby opening infinite longevity. Who can wander with me? Come and seek my name. My name is not difficult to know; it lies in the Eastern Flower Court (the palace court of the eastern immortal realm). From this one can transcend the Mysterious Capital (the heavenly palaces of Daoist legend) and carefully comprehend the Emperor’s Spirit (the divine spirit of the Heavenly Emperor). Cast aside the miscellaneous thoughts of the dusty world and concentrate on holding Yellow Tranquility (the inner realm maintained in Daoist cultivation). Peruse and recite the “Taixiao Zhang,” and the Three Passes (the three apertures spoken of in cultivation) within the body will naturally become clear.

The mysterious spirit descends, and the wandering hosts of immortals appear; from emptiness, flying cloud chariots follow. Although the Nine Heavens are high, distant, and profound, by employing wondrous visualization to store the spirit one can settle oneself therein.

The original text, beginning from “the mysterious descends, the wandering generation,” repeats the preceding several sentences; here it is rendered once according to its meaning.

The Boundless Longevity Heavenly King of Supreme Supreme Meditation and Goodness, “Qiongwen of the Taixiao Langshu,” the Second

The numinous movement opens in the Hollow Void, and the Golden True Ones (perfected immortal Zhenren) appear in a jade-like embryonic substance. Laws and scenes present themselves in the Court of Supreme Silence, and mysterious transformations naturally succeed one another. Having passed through kalpas and sunk into the Nine Darknesses (places of profound gloom), they still secretly covenanted a time of reunion with the True Dao (the Way). The Three Chen (three heavenly deities of Daoism) report to the Primordial Heavenly Worthy Yuanshi Tianzun, and after the destinies are opened, peace and blessings naturally arrive.

One drives carriages and horses to ascend the bright rosy clouds, as circulating Jing (essence) and Qi (vital energy) shine on the jade branches. Looking back, it seems as if being arises from non-being; Yin-Yang mix, taking form like an infant. The father's stillness combining with the mother's Jing-Qi allows one to roam freely playing on the Phoenix Terrace. Wandering the Cloud Chamber at sunset, who can know the unique mystery therein?

Together they rejoice and leave the Luo Gate; they perform the Jiexi (Daoist purification ritual to remove impurities) at the Purple Empyrean Cliff. If one wishes to visit the mysteries within, one must carefully study the Lang Shu. Repeatedly contemplating the jade-like celestial texts, the Heavenly King will naturally know. Keep in mind the Honored One of Sovereign Unity (a Daoist revered deity), taking this as the root for seeking immortality and cultivating the Dao. Cut off miscellaneous thoughts, abandon external delusions, and constantly keep the heart and Shen (spirit) peaceful.

Sincere devotion communicates, enabling True Immortals to descend with glowing, radiant bearing. Thereby one delivers seven generations of ancestors, letting them ascend the cloud steps together. Jade chapters illuminate the High Perfected, and the profound meaning of the Qiongwen is difficult to exhaust in thought. The two mysteries harmonize with each other, though what each recounts was originally not the same. If you wish to roam the mysterious realm of the Nine Heavens, you need only recite the Tai Xiao Shu. Affairs of ten thousand kalpas may be accomplished in an instant; there is no need to worry that the response of Heaven's Dao comes slowly.

This is Chapter Three of the Qiongwen of the Tai Xiao Lang Shu by Heavenly King Fan Jian.

It is perfectly clear and pure, without the slightest stain of defilement. Primordial Qi (vital energy) gathers and condenses, transforming into a purple radiance. The Cinnabar Empyrean (crimson clouds of heaven) illuminates the celestial realms, and Luobu (a divine title) therefore proceeds southward on his tour of inspection. The Three Dawns (three honored celestial deities of Daoism) stand in bright array together with the stellar lodges, and the light of seven revolutions illuminates Taiwei (the abode of the Heavenly Emperor). A numinous wind rushes swiftly, bringing an extraordinary fragrance; jade flutes (heavenly music as clear and resonant as jade) sound in succession, how remote and plaintive they seem. Divine phoenixes soar above the jade groves, and the assembled immortals flutter their feathered robes. The Heavenly King sets forth in accordance with the celestial cycle, holding the tally and staff, overseeing all myriad affairs. The carriages of the void rumble through the emptiness, and the gates of the Nine Heavens stand vast and luminous.

Luobu proceeds southward on his inspection; the Three Dawns and the stellar lodges array themselves brightly, the light of seven revolutions illuminating Taiwei. A numinous wind brings wondrous incense, and the jade flutes sound remotely; divine phoenixes soar in the jade groves, the immortals shaking their feathered robes. The Heavenly King proceeds in accordance with heavenly destiny, holding the tally, overseeing the myriad mechanisms. The carriages in the void shake the hollow space, the gates of the Nine Heavens vast and luminous. He leads the guests of the empyrean, unfastens his robe, and enters the curtains adorned with jade. Dawn Qi (vital energy) spreads and flows, its radiance illuminating the nets and jade steps. Lingfan (celestial Brahmanic Qi) reflects the red sun, heavenly light and numinous radiance shining upon each other. The immortals drift to and fro amid the primordial transformation (the natural changes of all things), the jade carriages circling in orderly fashion. The young lord issues the tiger tally, gathering the assembled spirits to return; he eradicates the root sins of the seven ancestors, enabling the souls in the netherworld all to ascend as immortals. The Langshu (precious Daoist scriptures) is transmitted in the courtyard of auspicious clouds, the jade texts elucidating the profound and subtle principles of the cavernous void. Through diligent study, the heart of the Dao (the Way) grows ever more distinct; even after passing through billions of kalpas, the spiritual nature does not decline. All things change with the shifting of times and destinies, and from this one comes to know that the exquisite principles are exceedingly rare.

The Fourth Jade Text of the Taixiao Langshu of the Silent Heavenly King

In the land of Great Silence (the profound and still celestial domain) one gazes upon the heavenly light, whirlwinds swiftly driving the jade carriages. The Cinnabar Empyrean guards the azure-green vehicles, and the Divine Duke assists the Imperial Honored One. The Nine Mysteries (the profound and mysterious heavenly realms) generate all things, and the portals leading to different realms open one after another. The immortals linger upon the golden nets, whistling and singing in celebration of the descent of numinous clouds. After three recitations the mysterious awakening becomes clear; after five revolutions the levels of the Dao (the Way) thereby become manifest. The golden palaces stand lofty and bright, Jing (essence) and Qi (vital energy) flowing, colors brilliantly displayed. To the left one sees Wuying, to the right Baiyuan (both names of Daoist deities). Lüchang crosses the Yellow Register (a designation or ritual method used in Daoist rites of delivering the dead and conferring registers), and Taiyi (an honored Daoist deity) stands erect at the root of life. Please record me in the immortal registers and confer upon me the Jing (scripture) for prolonging life. Clear and lofty recitations circulate the celestial Qi (vital energy), while quiet contemplation regulates the hundred joints of the entire body. The Imperial One guards the numinous palace, clad in a blue ritual robe. We establish a covenant with one another to meet at the extremity of the Nine Heavens. The appointed day seems endlessly remote, yet the Imperial Splendor (auspicious radiance of the heavens) shines in all directions. After utmost sincerity evokes a response, one casts aside distracting thoughts. The Imperial One guards the numinous palace, wearing a blue dharma robe; we mutually make a pact to assemble at the end of the Nine Heavens. Though the day of the appointment seems as if without a set term, the Imperial Splendor still universally illuminates the four quarters. Utmost sincerity brings communion, superfluous thoughts are discarded, and the Dao (the Way) is transmitted from the mysterious realm. Numinous responses each have their own timing, and those who truly and diligently cultivate the Dao are thereby able to achieve completeness.

The Heavenly King Bujiaole, Taixiao Langshu Qiongwen, Fifth

Purple clouds of smoke rise in the emptiness, densely enveloping the magnificent palaces. Bright radiance follows the movement of the Heavenly Dao (the Way), and cinnabar-colored skies shine upon the turquoise palace towers. Numerous attendant deities uphold the scenes in the void, their divine light illuminating every direction. A myriad Heavenly Emperors all operate in accordance with the true Dao; the most exalted among them is the King of the Nine Heavens.

The form of the King of the Nine Heavens is condensed from the qi (vital energy) of nature itself, containing primordial qi and standing upright amid the palaces of emptiness. He regulates and instructs the four quarters and is known as the ancestor of all emperors. He rides the cloud-qi of the eight directions, overseeing the worlds of the void. In the morning he travels through the immortal lodges of the Western Terrace; in the evening he rests in the Fusang Palace. He administers and revises the mysterious charts and registers (documents recording the names of immortals and the decrees of the heavenly realm), saving and transforming the Qinghua youths (immortal children of the Qinghua world). Taokang stabilizes the registers of destiny, while Mingchu guards meritorious deeds amid the cycles of the kalpas.

His gaze knows no limit; the transformations of the ten thousand things all proceed unimpeded with the movement of the Heavenly Dao. He treads emptiness while reciting the Taixiao Langshu, profoundly seeking the traces of Yuanshi Tianzun, the Primordial Heavenly Worthy. Through concentrated recollection he responds to the realm of perfect stillness and thereby ascends the mysterious gate. Those with deep roots from former lives can transmit residual blessings, enabling seven generations of ancestors to return to the Southern Palace. Practitioners no longer endure the Five Sufferings (the hardships of birth, aging, illness, death, and the like) and form companionships with the perfected immortals in the great emptiness.

The numinous and elegant mountains are no ordinary palaces; flying clouds serve as my mount. I companion with the immortal perfected of the Nine Ridges, pairing my form with theirs. Why then remain seated in noisy and defiled places, lingering while awaiting the exhaustion of one’s lifespan?

The Heavenly King Huayingsheng, Taixiao Langshu Qiongwen, Sixth

A lofty and wondrous spirit manifests in the emptiness, gathering primordial qi to form vermilion clouds of smoke. Holding a ritual tally he patrols the Nine Empyreans, drifting like a true immortal of the Heavenly Emperor. Terraces and pavilions of qiong jade shine upon the rocky cliffs, where purple phoenixes and jade qilin gather. Marvelous songs issue from the secluded palaces, and the immortals upon the clouds dwell in peaceful stillness.

He arrives with companions at the Chamber of Seven Reflections, where golden nets gleam in the Dantian (energy center, the place within the body where qi mechanisms gather during cultivation). There are nine Heavenly Kings in all, while flying immortals number in the hundreds of millions. The qi of Dongyang condenses into wondrous emblems used to prolong human life. Cinnabar blossoms glow as brightly as the crimson sun, their fragrance spreading to illuminate the body and mind of the practitioner.

Gazing upward one drinks the immortal liquor of the moon; the Nine Sources (nine numinous springs or origins of primordial qi) send down their fluids. Thereby one long preserves the self, passing through inexhaustible kalpas, with both interior and exterior clear, luminous, empty, and still. By concentrating the mind upon the great emptiness one may penetrate the abyss of the Limitless. The physical form unites as one with the Great Dao, permitting free and unhindered roaming and feasting, never again to recede.

The Heavenly King Fanbao, Taixiao Langshu Qiongwen, Seventh

Three stellar lords illuminate the dim night, while flowing rosy light reflects upon the golden sun. The elixir chamber (the quiet room for alchemy and cultivation) stands bright and lofty, with numinous incense wreathing the jade chambers (the dwellings of immortals). The noble sons gather in the Hall of Combined Celebration, following the way of flourishing prosperity and jointly honoring Diyi (the primordial deity of which Daoism speaks). In the Palace of the Mixing of the Three Primes, speech is subtle and profound. Practitioners who wish to extend their lifespan should contemplate in stillness of mind, undisturbed by stray thoughts. When the mind-realm is silent, as if empty of all things, the true Dao (the Way) can manifest from the void. Blessings and celebrations descend universally, and the hidden souls of seven generations of ancestors are naturally rescued and delivered; the accumulated roots of blessing and virtue are deep and firm, so that past karmic residues can all be dissolved. The jade texts (precious heavenly scriptures) contain mysterious chapters, which should be carefully treasured and never forgotten. When one holds in the heart the names of the most numinous spirits, the Dao descends, causing one to return to mysterious unity.

Eighth Jade Text of the Supreme Empyrean Langshu of Heavenly King Fanmojiayi

The ninefold realms of profound mystery are filled with primordial Qi (vital energy); purple immortal vapors rise to the jade empyrean. Numinous and elegant light shines upon the Golden Gate; spiritual qi blends in harmony, and the branches and leaves of the jade trees flourish densely. The Lodge of Purple Vacuity appears suddenly, as auspicious clouds scatter with the transformations. Deep and distant echoes stir the numinous pivot, and the dharma drums resound through the remote heavens. Practitioners feast and wander in the palaces of the Mysterious Dawn, drifting to and fro with the numinous winds; they drive their carriages galloping beyond the Nine Heavens, free and unfettered. They linger among the peaks of purple mist, going as guests to the court of the Jade Emperor.

The long ages of ten thousand kalpas are but a fleeting instant; the two fundamental forces of Yin-Yang suddenly intermingle. The empty and silent courtyards are not bound by limits of time; coming and going accord with the distant operations of nature. The great transformations of Heaven and Earth do not alter their laws, and the Three Luminaries (the celestial powers of sun, moon, and stars in Daoism) display numinous signs. The Langshu causes the spirits to celebrate beyond the Nine Heavens; they ride their carriages in carefree wandering, lingering at Purple Mist Peak, going as guests to pay court to the Jade Emperor. Ten thousand kalpas do not equal a single moment; Yin and Yang suddenly join. The empty silent halls are not constrained by time; coming and going follow nature. The great transformation proceeds without changing its measure, and the Three Luminaries reveal wondrous signs. The Langshu fills the spirit chambers (dwellings of the deities) with joy, and the principles of the jade texts become elegant songs. Essence naturally arises from the mysterious, and returning to original authenticity is not a pursuit of outward splendor.

Ninth Jade Text of the Supreme Empyrean Langshu of Heavenly King Bolidahuo

The mysterious primordial Qi (vital energy) condenses above the Nine Heavens, while the purple void reflects the sun. Dancing jade lights soar beyond the splendid radiance, and flowing Jing (essence) coagulates into jade frost. The Perfected Ones of heaven come and go in accordance with seasonal destinies, and a profound celestial beam appears amid thin clouds. In the obscure depths they respond to one another, as cinnabar-hued clouds of the empyrean illuminate their light and graceful traces. An appointment at Gaochen Mansion (a heavenly palace) has long been set, and one carries the token of covenant toward the Jade Capital (Yujing, the immortal capital of heaven). Marvelous transformations occur in the vast emptiness and silence, revealing the profound and inscrutable operations of destiny. Fragrance disperses, veiling the red sun; circling winds arise swiftly, bringing extraordinary aromas. Radiance shines forth above the Golden Gate, and the Jade Terrace (an immortal pavilion of precious jade) emits a jade-like brilliance. Orchids and numinous fungi fill the secluded valleys; raising the head, one swallows the cinnabar Qi of the six viscera. The thoughts of Shen (spirit) become transcendent, communicating with the silent palaces; profound yearnings reach the grotto-heavens and immortal homelands. Holding the token of covenant, one enters the Hall of the Grand Empyrean, returns to the true realm, and accomplishes the jade writ.

The Taixiao Langshu Qiongwen Dizhang consists of the subtle and mysterious words of the Nine Mysteries. The King of the Nine Heavens, in the empty and formless realm before Yuanshi (the Primordial Beginning) opened the cosmos, regulated the heavenly mandate with mysterious songs and wandered through the Court of Celebratory Empyrean. The syllables and phrasing of this Jing (scripture) are empty, remote, and extremely refined, arising from the mysterious; they are precious secret instructions transmitted by the divine Perfected Ones and are therefore recorded as numinous chapters. By cultivating this Dao (the Way), one’s status may equal that of the Nine Heavens. Holding the prohibitions and taboos with subtle thought, visualizing the spirits, and contemplating the true realm will bring numinous auspicious responses, allowing one to ascend naturally to the heavenly realms.

To practice this Dao, on the days of one’s natal destiny and the eight seasonal nodes (practice dates connected to one’s birth and the eight solar terms of the year), one bathes, observes a purification fast, enters the chamber at noon, faces east, and knocks the teeth nine times. Gazing upward, one visualizes above the Nine Heavens the nine-colored flying clouds and flowing lights shining down; the cloud Qi grows dense and brings resonance, so that one may naturally ascend to the heavens.

In concrete practice, likewise on the natal and eight-node days one bathes and fasts, enters the chamber at noon, faces east, and knocks the teeth nine times. Visualize nine-colored flying clouds and streaming lights descending from above the Nine Heavens, filling the hall with cloud Qi. Softly recite the names of the Kings of the Nine Heavens, visualize the true Shen, then recite the nine chapters of the Taixiao Langshu Qiongwen once, thereby celebrating the Court of Celebratory Empyrean. The spirits rejoice in the silent chamber, and the numinous response communicates with the Nine Mysteries. Cultivating according to this method for nine years, one may ride the flying radiance, calmly drive the celestial carriage, and proceed to the Purple Dawn heavenly realm.

If the deities of the Nine Heavens descend to banquet and inspect the mysterious assemblies of the immortals, the practitioner should recite the scripture once at the prescribed hours, just as when performing the Shangqing Zhai (the purification ritual of the Shangqing school). In this way the Nine Heavens will register the practitioner’s name and enter it separately among the Taizhen (the ranks of Daoist honored deities or perfected immortals). Maintained without lapse for nine years, this practice ultimately allows one to become a Shangxian (Superior Immortal).

The Dizhang (Imperial Chapters) are all generated from the primordial Jing (essence) of the Nine Heavens. They record the hidden graphs and precious titles of the sovereigns of the Nine Heavens, and they also contain talismanic chapters and jade formulas. One who wears this scripture ranks equally with the xianzhen (perfected immortals) of the Nine Heavens; the myriad spirits salute him and the assembled immortals guard and welcome him. He can overawe the Tianmo (celestial demons), come and go freely, ride the clouds and drive the void, and banquet in the great emptiness. This scripture is profound and subtle, the root honored by the ten thousand emperors. One who comprehends its essential formulas can become an Xianwang (Immortal King). If it is leaked or transmitted carelessly, after death one falls into the Nine Springs, bringing calamity upon seven generations of ancestors, and one is also stuffed into caverns and river sources to suffer plunder through ten thousand kalpas. Therefore it must be practiced with caution.

The Qiongwen Dizhang (Jade Text Imperial Chapters) on the right comprises two hundred forty sounds; all are the primordial Jing of the Nine Heavens and the hidden titles of the Wanzhen (myriad perfected ones). It should be carved on the heartwood of jujube wood, and inscribed slips prepared beside rocks and clear springs far from human traces, then placed upon a Feiluo jin (flying gauze kerchief). The recipient faces north, swears an oath to the Nine Heavens, and respectfully receives the chapters of the Nine Heavens. The disciple presents nine liang of fine gold and ninety chi of purple patterned silk, then prostrates facing south. The master recites the Qiongwen and transmits it to the disciple. If carving the scripture and making the seals is not yet possible, one may first write it with orpiment on an azure-green material, bestow it after the oath, and later gradually carve the scripture and ascend a mountain to swear the oath to the Nine Heavens.

If the Qiongwen is engraved upon the heartwood of jujube, do not hang the seal so that it faces the four directions. It should be kept in a jade casket (a box made of jade), placed in a separate room and oriented properly upward; incense is to be burned morning and evening, and homage paid to the King of the Nine Heavens.

Should a practitioner wish to summon the immortal officials of the Eastern Peak, to inquire into omens of fortune and misfortune and to cultivate methods of communicating with spirits and attaining the authentic, a jia or yi day should be chosen, the east faced, and the Dizhang (Imperial Chapter) recited once. In this way the immortal officials of the Eastern Peak will arrive and converse with the practitioner. To summon the immortal officials of the Southern Peak, a bing or ding day is to be chosen; for those of the Western Peak, a geng or xin day; for those of the Northern Peak, a ren or gui day; and for those of the Central Peak, a wu or ji day. The method of summoning in each direction is the same: one faces the corresponding quarter, knocks the teeth thirty-six times, and then recites the Dizhang.

When performing the practice one must concentrate and observe a purification fast; the scripture states that thereby all the spirits will descend. If one is in a noisy and defiled place and has not yet been able to enter the mysterious and subtle realm, then by closing the eyes and concentrating on visualization one may still behold the spirits. Thereafter one can probe into hidden matters, perceive the conditions of the netherworld, and understand omens of fortune and misfortune. After nine years of practice, one will become identical in form with the Zhenren (Perfected Ones), going in and out of the void and feasting in the Jade Dawn (Yuchen, the pure and empty immortal realm of Daoism).

If the practitioner’s merit is complete and Zhenren descend, coming to receive them in a cloud chariot with a purple floral canopy unfurled, then the seal of the Dizhang should be impressed upon the soles of both feet and upon both hands. The scripture says that in this way wings will grow, lifting the practitioner to ascend to heaven together.

If one practices and recites in the secluded and quiet places of the Five Peaks and encounters strange beings, one should likewise impress the seal of the Dizhang upon the soles of both feet and upon both hands. The scripture says that in this way wings will grow, lifting the practitioner to ascend to heaven together.

If you cultivate and recite scriptures in secluded places among the Five Sacred Mountains (the Eastern Peak Mount Tai, the Southern Peak Mount Heng in Hunan, the Western Peak Mount Hua, the Northern Peak Mount Heng in Shanxi, and the Central Peak Mount Song), and a strange being disguises itself in the likeness of a Perfected Person (Zhenren) and comes to your dwelling, then hold the Seal of the Imperial Chapters (the ritual seal recorded in the Scripture of the Imperial Chapters) toward it, and its true or false nature will immediately become apparent.

If the visitor is a Perfected Person or an immortal official, you should kowtow in greeting and state your requests as your heart wishes, and you will receive important guidance. If the visitor is a demonic being, it will revert to its original form. At that moment you should click your teeth thirty-six times and recite the Imperial Chapters once through, and the demonic being will vanish before you. In applying this method you must make what is thought in the mind accord with what is recited by the mouth; under no circumstances transmit it to others. If you leak the true method, cultivation of the Dao will not succeed.

When you rest alone at night, you should place the Imperial Chapters over your heart, and the Perfected Immortals of the Grand Empyrean (Taixiao, the high celestial realm spoken of in Daoism) will come to guard you. Your physical form and image will appear in response in dreams, allowing you to converse with Perfected Persons in those dreams; within nine years you will be able to meet the Perfected Persons face to face.

Anyone who receives the Seal of the Imperial Chapters must not casually leak it to others; once it has been leaked to three people, one will lose the methods of the Dao and be unable to apply them.

In practicing this set of Dao methods, if you can converse with Perfected Persons in dreams, within nine years you will be able to meet the Perfected Persons in person.

Anyone who receives the Seal of the Imperial Chapters must not casually leak it to others; once it has been leaked to three people, one will lose the methods of the Dao and be unable to apply them.

When cultivating this Dao, you must carefully avoid polluted places and must not offend the True Gods; if you violate the prohibitions, you will suffer beating and punishment within nine years.

If you hold the Mysterious Diagrams and Imperial Slips (Xuantu Dijian, secretly transmitted Daoist diagrams and tablets), which contain green characters and purple writings, golden bones and jade marrow, and if your name has already been registered in the Azure Palace (Qinggong, the place where the name-registers of celestial Perfected Ones are kept), the King of the Nine Heavens will naturally send down the Perfected Persons of the Four Extremes (Siji Zhenren, the Perfected Ones who guard the four directions) to transmit to you the Imperial Chapters of the Jade Writ (Qiongwen Dizhang).

If you have karmic affinities from previous lives and encounter an enlightened master who transmits the teaching, this is the conjunction of heavenly destiny and the right moment; you ought to obtain this scripture and thereby cultivate yourself into a superior immortal. When receiving the method, you should prepare gold, silk, and other tokens of faith, go to your master’s place to observe a purification fast (Qingzhai, fasting and purification), and reverently accept the transmission and practice it. Without tokens of faith and covenantal oaths, the heavens will not open their numinous efficacy, the Perfected Immortals will not descend, and in the end it will be difficult to become an immortal. If the master carelessly leaks the scripture-methods, the punishment will implicate seven generations of ancestors, causing them to serve long as ghost officials. One should clearly discern and carefully observe the Mysterious Statutes (Xuanke) and precepts, and must never casually proclaim them.

When transmitting the Taixiao Langshu Qiongwen Dizhang, the ceremony should be held in a secluded spot on a high mountain. Facing north, spread a flying gauze cloth (the ritual silk used to hold the classic), place incense cakes, dates, and fruits on a platter, and then set the scripture upon the flying gauze cloth.

The master, facing north, knocks the teeth thirty-six times and respectfully invites the Nine Spirits Primordial Perfected (Jiuling Yuanzhen), Mysterious Beginning Upper Officials (Xuanshi Shangguan), Golden Immortals and Jade Maidens, Taiyi Numinous Spirits (Taiyi Lingshen), Inspectors of the Perfected and Duty Officers (Jianzhen Zhisi), the various Perfected of the Five Emperors, and other deities to come and oversee the rite. He then announces: There is now a certain gentleman of such-and-such a peak, so-and-so, who by nature possesses an affinity with the immortals, bringing gold and silk as tokens of faith and sincerely seeking to receive the numinous text of the Jiutian Zhenhui Qiongwen Dizhang. He vows to observe the precepts of the heavenly realm and to guard this numinous writing with solemn care. He earnestly requests the deities to send down divine light to illuminate the disciple; should the scripture ever be leaked, he is willing to consign his body to the river’s source, to have his ancestors of seven generations make atonement, and himself not dare to seek immortality again.

When the announcement is finished, the master takes the scripture in hand and delivers it to the disciple. After the ceremony ends, the incense cakes and fruits are buried in the Mysterious Peak and must not be used for any other purpose.

This is the esoteric teaching secretly stored by the King of the Nine Heavens, and also the wondrous method of the Supreme Perfected. If those who cultivate and study do not follow this set of heavenly Keyi (liturgy), even practicing in an empty mountain they will find it difficult to communicate with the deities. So long as one remains diligent and single-minded, unwavering in faith, and constantly contemplates the Nine Mysteries, the Heavenly King will be pleased and send Jade Boys and Jade Maidens to protect the practitioner. Within nine years the cultivator will be able to ride flying agate and ascend to the Nine Heavens.