《太上無極總真文昌大洞仙經》Vol. 2

This scripture describes a Daoist ritual where devotees make offerings to Emperor Wenchang (the deity overseeing literary success and official rank). The opening depicts fragrant smoke rising from five kinds of incense, symbolizing how sincere devotion can reach the divine realm. The worshippers reverently present offerings, praying that the deity may open the gates of wisdom—liberating the deceased while blessing the living, fulfilling all aspirations.

The subsequent passages detail specific petitions: First, reverence is expressed toward Emperor Wenchang and the Three Pure Ones (Sanqing, the highest Daoist deities: Jade Pure, Upper Pure, and Supreme Pure), with mentions of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, foremost among the Three Pure Ones) and the Great Lord of Jade Radiance (Yuchen Dadaojun). Special emphasis is placed on the Great Cavern Scripture (Dadong Jing), whose profound mysteries are said to transcend imagination, capable of manifesting countless divine beings.

A miraculous dream vision follows: A devotee dreams of three divine figures bestowing golden treasures and two sacred texts, transmitting talismanic rites (Fulu) that reveal Emperor Wenchang’s supernatural powers. The petitioner seeks purification of body and mind, severing the roots of desire (symbolized by the "Three Corpses" or Sanshi, malevolent spirits residing within the body), aspiring to ascend to the Jade Capital (the highest Daoist heaven) and behold the Celestial Worthy of Primordial Beginning.

The concluding vows focus on cultivation: The devotee prays that reciting scriptures may summon a hundred spirits to listen, their voice piercing the Nine Heavens above and the Nine Netherworlds below, with all wishes fulfilled as recorded in the classics. A pledge is made to persevere in practice, eternally maintaining the original pure heart, devoutly paying homage to the deities of Qiqu Mountain (Emperor Wenchang’s sacred site), while visualizing the Celestial Azure Realm (a Daoist paradise) and immortal peaks shrouded in purple clouds.

Note: The term "blood-corpse roots" (Xueshigen) refers to the Three Corpses (Sanshi), parasitic spirits believed to reside in the human body. "Sovereign One" (Diyi) denotes the primordial spirit within, and "Yellow Court" (Huangting) signifies a vital acupoint central to Neidan (internal alchemy) practice.

The Wenchang Emperor (a deity overseeing literary fortune and official success) resides in the Cassia Fragrance Palace of the postcelestial world, protecting all beings with parental compassion. Devoted sons and virtuous descendants serve him in immortal forms, sincerely receiving the worship of faithful devotees. His radiant light responds to the wishes of all beings, fulfilling prayers in dreams and transmitting blessings of prosperity across generations.

Devotees make these vows:

May we forever serve our compassionate parents, granting them longevity with white hair;

May we encounter sage-ruled times, attaining honor step by step;

May the places we dwell shine with light according to our thoughts;

May virtuous affinities ripen, leading to early awakening and cultivation of the Dao;

May karmic obstacles dissolve, purifying the mind to reach the Pure Land.

We pray that all beings may attain good fruits in accordance with their karmic conditions.

With hearts as firm as metal and stone, devotees submit to the Emperor, joining the celestial sages in burning incense and offering prayers with utmost sincerity. The scripture then praises the Three Pure Ones (Sanqing) with the most reverent rites:

The first is the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) of the Jade Purity Heaven’s Qingwei Palace. Seated upon the Jade Lofty Terrace (the immortal platform of the highest Daoist heaven), he manifests a majestic dharma form, possessing boundless divine powers. He transcends the boundaries of form and emptiness, saving all beings regardless of wisdom or ignorance. His profound mystery is unfathomable, yet with great compassionate vows, he universally delivers humanity.

The second is the Celestial Worthy of Numinous Treasure (Lingbao Tianzun) of the Upper Purity Heaven’s Yuyu Palace, dwelling upon the Purple Tenuity Jasper Terrace, inheriting the primordial Dao. Like the foundation of the Queen Mother of the West’s immortal realm, he embodies the essence of the Mysterious Pearl of Millet (a Neidan term for primal essence). In the Fragrant Grove Garden, he expounds secret teachings. His divine might is inconceivable, and with equal compassion, he delivers all beings.

The third is the Celestial Worthy of Dao and Virtue (Daode Tianzun, also known as Lord Lao) of the Great Crimson Heaven’s Taiqing Palace, enthroned in golden halls. Having cultivated through countless kalpas, he has proclaimed twelve thousand scriptures. With five thousand secret teachings, he harmonizes the Dao of Heaven, Earth, and Humanity, manifesting over eighty incarnations to save beings across the six realms. His merit is immeasurable, his mystery vast, and with great compassion, he aids all in the world.

Finally, homage is paid to the supreme deities (the Three Pure Lords) dwelling in the Purple-Gold and White-Jade Immortal Realm. They have perfected the unsurpassable wondrous Dao, their merit complete, their Great Dao transcending all heavens, their hearts vast with boundless compassion.

This scripture extols the exalted status and great virtues of several important Daoist deities.

First described is the Jade Emperor (Yuhuang Tianzun), the supreme deity whose compassionate radiance illuminates the Three Realms (the Realm of Desire, Realm of Form, and Formless Realm). His position is incomparably noble, and his Daoist methods are profoundly mysterious. As the master of immortals and sages, he serves as the refuge for both celestial and earthly beings, embodying great compassion, mighty vows, supreme virtue, and boundless loving-kindness.

Next praised is the Emperor of Culture (Wenchang Dijun), who assisted the Han dynasty while his family served for generations as ministers of the State of Han. With exceptional eloquence, he became teacher to emperors, and after obtaining celestial scriptures, stood as the most outstanding among mortals. He achieved great merit without warfare, established his foundation in Daoist cultivation after encountering the Yellow Stone Elder (Huangshi Gong), and ascended to heaven following Master Red Pine (Chisongzi). Holding high celestial office and overseeing important texts, he has been celebrated throughout the ages.

Then described is the Perfect Warrior Emperor (Zhenwu Dadi, also called Xuantian Shangdi), who dwells in the Great Void paradise of the north, commanding celestial armies while holding the Heavenly Emperor's seal and the Big Dipper's talismanic orders. As the chief deity who subdues demons and vanquishes evil, he rescues sentient beings, rectifies cosmic calamities, governs myriad spirits, and possesses boundless awe-inspiring virtue. This most sacred divine general guards the celestial realm as a beneficent deity who brings blessings to humanity.

Finally mentioned is the Elder of the Nine Heavens (Jiutian Zhangren), an immortal residing in the blessed land of Gan Mountain's Mowei Grotto-Heaven, corresponding with the North Star and capable of ascending to celestial realms. He transmits cultivation scriptures, extols the Hall of Ten Thousand Longevities, supports righteous energy in the human world, and activates the earth's vital currents. His Daoist practice is profound, his merits immeasurable, embodying the virtues of supreme benevolence and filial piety.

These deities collectively represent the highest ideals of Daoism: compassionate salvation of the world, protection of all beings, and transcendence of the cycle of rebirth. Devotees honor these supreme celestial venerables with utmost reverence.

This scripture is a Daoist hymn of praise and devotional homage to the Wenchang Emperor (the deity overseeing literary fortune and imperial examinations) and his three principal incarnations. The first praised is the "Supreme Virtuous Lord of Mysterious Non-Being, Celestial Worthy of Infinite Blessings," who initially manifested in the southern Shu region, receiving precious alchemical texts transmitted from the Yellow Emperor, and later studied under Lord Lao (Laozi). Mastering complete cultivation methods, he discerns truth from falsehood, refining the Great Elixir (the pinnacle of Neidan practice) through virtue, with his spiritual attainment harmonizing with celestial movements. This compassionate deity serves as a chief minister in the celestial court, subduing demons to protect the Dao and delivering sentient beings.

Next honored is "Yongping's Grand Scribe of Tang, Yi the Mysterious," who attained the Dao during the Tang dynasty, mastering wondrous arts to transcend worldly dust. Comprehending the truth of all phenomena, he left immortal traces (like his horse leaping across chasms), with auspicious omens like mice passing through windows appearing during his benevolent judgments. Enfeoffed as "Master of the Jade Parasol Tree," he serves as celestial vice-minister, skillfully adapting teachings to guide beings.

The third is the deity "Born in Han, Enfeoffed in Jin," who manifested during the Han dynasty and received imperial recognition in Jin. Skilled in exorcism, he once swallowed a ferocious tiger to save lives. Overseeing celestial thunder ministry punishments, he ascended to become Right Minister of the Purple Tenuity Heaven, presiding over the Primordial Teachings of Dongyang Palace. Venerated as "Pure August Emperor of Limitless True Origin," he governs destiny registers within the Nine Heavens.

Finally praised is the deity manifesting in Ba-Shu region, who achieved the highest literary honors in youth and received immortal official robes. Through dreams he revealed portents to halt slaughter, displaying awe-inspiring manifestations. Realizing supreme Daoist truths to encourage virtue, he expounded teachings through celestial observation, delivering beings with benevolent virtue. His divine majesty protects national revival, bringing renewal to Shu's people with blessings lasting centuries. All four deities are extolled for their boundless merit of "Great Compassion, Great Vow, Great Sageliness, and Great Benevolence."

This scripture is a Daoist hymn of praise for Emperor Wenchang and his sacred family members, recounting their divine origins and meritorious virtues.

The first praise is directed to the Emperor's grandmother (Holy Grandmother), revered as the "Primordial Lady of the Supreme Ultimate (Taiji)." Born on the fifth day of the tenth lunar month, she holds the exalted status of the Primordial Mother of Heaven. She embodies the purest primordial Qi (vital energy) of creation, containing the essence of the Three Luminaries (sun, moon, and stars). With a transcendent crane-like purity, she exists beyond time as the embodiment of eternal maternal compassion. She established the moral teachings of the Three Bonds and Five Constants, possessing the attributes of immortality.

Next comes the praise for the Emperor's father (Holy Father), born on the eleventh day of the second lunar month. Residing in the Upper Palace of Wenchang within the Hall of Osmanthus Fragrance, he holds the authentic transmission of Daoist longevity methods. As the embodiment of supreme virtue, he established the foundations of human relationships and moral principles, encompassing all virtuous deeds in the world. Known as the "Celestial Worthy Who Stores Truth and Extends Blessings," he has attained the fruit of immortality.

The hymn then honors the Emperor's mother (Holy Mother), born on the seventh day of the seventh lunar month. Dwelling in the Auxiliary Palace of Wenchang within the Inner Hall of Osmanthus Fragrance, her gentle disposition resembles spring, containing the most authentic Qi of heaven and earth. Under the clear autumn moonlight, she conceived Emperor Wenchang, becoming the compassionate mother who maintains worldly order and disseminates the teachings of the Nine Heavens. Revered as the "Primordial Lady Who Continues Blessings and Stores Auspiciousness," she has attained the fruition of the Jeweled Light Bodhisattva.

Finally, the scripture praises Emperor Wenchang himself (Primordial Imperial Celestial Emperor), born on the third day of the second lunar month. Residing in the Upper Palace of Wenchang within the Hall of Osmanthus Fragrance, he underwent ninety-six rebirths accumulating virtuous karma before ultimately achieving his divine status as Emperor Wenchang. The text particularly emphasizes his accumulation of merit through poetry and literature, highlighting his characteristic as the deity of literary fortune.

This scripture primarily recounts the sacred deeds and merits of Lord Wenchang (the Daoist deity overseeing literary fortune and official success) and his divine family. Residing in the Cassia-Scented Inner Palace of the celestial realm, Lord Wenchang has manifested through ninety-eight incarnations, demonstrating miraculous powers accumulated over countless eons.

The text emphasizes the core virtues of the Wenchang lineage: supreme benevolence and filial piety, free from arrogance or agitation. They possess both the wisdom of sages and hearts of great compassion, having taken mighty vows to deliver all beings. Lord Wenchang embodies multiple divine aspects: revered simultaneously by Confucianism, Buddhism, and Daoism, while holding official positions governing the Three Realms of Heaven, Earth, and Water—his spiritual might and accumulated merits are beyond measure.

The scripture also records the sacred deeds of Lord Wenchang's family: The Sacred Queen (his mother, born on the third day of the fifth lunar month) maintained purity like ice and warmth like spring through her benevolence, serving her parents with utmost filial devotion and fostering harmony within the household. The Sacred Eldest Son (born on the third day of the third lunar month) inherited the family traditions of benevolence and filial piety, studying classical rites and music amid cloud-wrapped cliffs and moonlit grottoes, transmitting poetic and literary teachings to later generations. The Sacred Eldest Daughter-in-law (born on the first day of the eighth lunar month) likewise embodied noble feminine virtues.

These deities spread their teachings through "dream manifestations" (appearing to devotees in visions to impart revelations), ultimately attaining the supreme spiritual achievements of Bodhisattvahood or Primordial Lord status (Yuánjūn) in Daoist cultivation. They continue to protect scholars and students while supporting national stability and public welfare. The scripture concludes with the reverential phrase "With utmost sincerity we devote ourselves" (Zhìxīn Guīmìng Lǐ), expressing devout homage to these sacred beings.

Within the Cassia-Scented Inner Palace (the sacred abode of Lord Wenchang), the Celestial Lord Wenchang, as an august deity assisting the heavenly realm, manifests through his family members the most sublime virtues. His eldest son and daughter-in-law embody gentle refinement and virtuous purity, their demeanor as tender and immaculate as springtime. Maintaining jade-like integrity and ice-pure sincerity, they established exemplary models of noble conduct, perpetuating the family's illustrious reputation. Through silent cultivation comprehending the Dao of heavenly-earthly harmony, they educated humanity with benevolent compassion, spreading the ethos of harmony far and wide. Their devout resonance with the divine attracted auspicious signs, and for embodying supreme benevolence, filial piety, sageliness, and compassion, the eldest son was enfeoffed as Celestial Lord Wenchang the Serene Responder, while his consort was venerated as Perfected Consort of Primal Truth and Marvelous Cavern.

The second son similarly inherited the family tradition of filial devotion, exemplifying the Confucian virtues of propriety between father and son, ruler and minister, becoming a model for both humans and celestials. He instructed sentient beings through moral principles, transmitted family traditions via poetry and rites, accumulated hidden merit through virtuous deeds, and received blessings through humble conduct. Venerated as Perfected Lord Wenchang the Controller of Emoluments, his wife—renowned for gentle obedience and filial virtue—left exemplary conduct at the Three-Tide Waters (a Daoist sacred site), being enfeoffed as Celestial Lord Wenchang the Continuator of Celebrations.

Princess Yixiao (Exemplary Filiality), their daughter, embodied her parents' compassionate love with moonbeam purity and frost-snow nobility. From childhood practicing inner observation (neiguan), she penetrated the emptiness of all phenomena, realizing the Mysterious Principles of the Nine Heavens in her youth. This ineffable purity of virtue ultimately earned her veneration as Celestial Lord Wenchang of Ten-Thousandfold Longevity.

The eldest grandson, born on the third day of the seventh lunar month, perpetuated the family's sagely virtue. All family members receive devotees' most solemn "Utmost Sincere Homage Rites" (zhixin guiming li, the Daoist tradition's most devout worship ceremony) on their respective birthdays. This sacred family, through self-cultivation and moral instruction, demonstrates the Daoist tradition's most revered virtues—benevolence, filial piety, sageliness, and compassion—becoming a paradigm emulated throughout the Three Realms.

In Daoist belief, the family members of Wenchang Dijun (the deity overseeing literary success and official rank) are all endowed with sacred status. The Cassia Fragrance Inner Palace serves as Wenchang's auxiliary residence, where his descendants dwell, each possessing extraordinary and transcendent qualities.

Wenchang's eldest grandson is naturally imbued with the pure demeanor of Daoist cultivation, carrying himself with the solemn clarity of an autumn moon. Inheriting four generations of accumulated family virtue (De), he is renowned for his benevolence and filial piety, capable of manifesting miracles according to circumstances. This sacred eldest grandson is enfeoffed as "Marquis Shao Ying Zhao Ling of Ultimate Filiality," also known as "Heavenly Lord of Perfect Jeweled Splendor," embodying the realized being (Zhenren) formed through the Wenchang family's accumulated merit. Devotees offer reverent worship on his birthday, the twenty-eighth day of the first lunar month.

His wife similarly possesses sublime virtue, integrating profound Daoist truth into daily life. She is enfeoffed as "Lady Shu Ying Zhao Xiao of Chaste Filiality," with the honorific title "Heavenly Lord of Mysterious Truth and Serene Simplicity, Accumulated Blessings of Wenchang." Together with her husband, she continues the family's cultivation tradition.

The second grandson speaks with the gentleness of spring breeze, every word embodying benevolent heart. Inheriting his ancestors' cultivation foundation, he ultimately attained the immortal fruit. This "Marquis Cheng Ying Xuan Ling of Accordant Filiality," also called "Heavenly Lord of Wondrous Purity Through Ancestral Virtue," receives devotees' homage on his birthday, the thirteenth day of the tenth lunar month.

His wife, graceful and virtuous, comprehends the heavenly mind through filial devotion. Enfeoffed as "Lady Hui Ying Ti Xiao of Embodied Filiality," she bears the title "Heavenly Lord of True Origin Nurturing Essence, Inherited Blessings of Wenchang." Her birthday on the twenty-third day of the seventh month also marks an important observance.

Finally mentioned are the "Heavenly Lord of Obedient Truth, Supreme Unity True Official Assisting Wenchang" and the "True Lord of Three Mao Controlling Destinies"—important deities assisting Wenchang Dijun in managing human fortunes and cultivation attainments. These sacred family members collectively form a vital part of the Wenchang belief system, manifesting the Daoist ideal of "generational cultivation leading to the entire family's celestial ascension."

This passage describes the grand ritual ceremony in Daoism dedicated to Lord Wenchang (the deity overseeing literary success and official rank), along with devotees' cultivation practices of repentance and vow-making to seek blessings.

The text first depicts the celestial entourage surrounding Lord Wenchang: to his left stands the Great King Dugu who governs rank and prosperity, to his right the Virtuous King Yinghui who oversees descendants and lineage, accompanied by the Grand Marshal who announces auspicious news, the immortal official recording blessings and emoluments, as well as attendant immortal youths, jade maidens, and the celestial deaf-mute attendants. All deities gather for this Zhaijiao ritual (Daoist sacrificial ceremony) before the jade altar, collectively assisting the Great Dao.

The repentance section follows. Devotees praise the Compassionate Lord of Qiqu Mountain (Lord Wenchang's sacred site) as parental figures, aspiring to embody his filial and benevolent virtues. They commit to four prohibitions: never using harsh words to offend deities, avoiding actions that bring shame upon parents, refraining from thoughts that deceive heaven and earth, and abandoning wicked intentions that harm descendants. Emphasis is placed on eliminating karmic obstacles through virtuous deeds and cultivating good affinities, ultimately returning to the compassionate radiance of the Celestial Worthy of Primordial Beginning. Special note is made that seeking progeny or blessings must begin with self-cultivation rather than external pursuits.

The vow-making portion contains three levels: first, praying for parents' longevity like tortoises and cranes; second, seeking personal auspiciousness to properly care for parents and nurture children; third, wishing descendants to achieve nobility like the cassia trees in the moon palace, with harmonious familial relations. The ultimate plea is for Lord Wenchang's guidance toward liberation from cyclic rebirth and complete enlightenment.

The concluding eulogy addresses Lord Wenchang as "the Benevolent and Filial Lord of the Cassia Fragrance Hall," describing his teachings as sweet dew cleansing beings' transgressions, transforming negative karma into cassia blossoms' fragrance, and virtuous roots into fruits of longevity. Here, the cassia flower symbolizes imperial examination success (ancient term for passing exams was "plucking cassia"), while the longevity fruit metaphorically represents cultivation attainments, embodying the Daoist characteristic of "balancing worldly achievements with spiritual practice."

This scripture is a Daoist prayer to Emperor Wenchang (the deity overseeing literary success and officialdom), seeking divine protection encompassing familial harmony, spiritual cultivation, and deliverance from calamities.

When a family dwells in harmony without discord, descendants will mutually support and care for one another. The petitioner prays that in this life and future rebirths, they may attain enlightenment before the sacred Purple Cloud Cliff (a revered Daoist cultivation site). May every step of spiritual practice be guarded by divine beings, and may all lifetimes receive celestial protection. Though the mundane body is destined to perish, the sincere Daoist heart remains steadfast as metal and stone.

Identifying as a devout disciple, the supplicant prostrates before the Primordial Heavenly King (one of Daoism's supreme deities) and all sacred beings, reciting the Great Cavern Immortal Scripture to request: absolution of sins, dispelling of misfortunes, severance of evil thoughts, and unobstructed cultivation. May ancestors and parents swiftly ascend to the Southern Palace (a Daoist celestial realm) and be reborn in the Central Blessed Land, with all relatives and sentient beings receiving spiritual transformation. They implore the elimination of disasters and the ascent of all petitions to the celestial court.

The text then enumerates sacred titles of celestial venerables for protection, including: the Response-Manifestation Heavenly Venerables of the Three Pure Ones (Sanqing, the supreme Daoist trinity), the Jade Purity Universal Transformation Heavenly Venerable, the Supreme Oneness Savior from Suffering Heavenly Venerable (specialized in delivering beings from distress), and the Universal Transformation Thunder Voice Heavenly Venerable. May all beings awaken their hearts to understanding through receiving and reciting these holy names.

The prayer culminates in special veneration of the Primordial August True One (Emperor Wenchang), extolling his sacred titles and merits: he governs the military authority of the Three Realms, administers affairs of heaven, earth, and water, commands the true forms of the Five Sacred Mountains and Four Rivers, oversees celestial movements, presides over human officialdom and imperial examinations, penetrates ultimate truth, compiles immortal registers, and controls the workings of reincarnation—a compassionate savior from suffering. He frequently manifests in the Jade Purity celestial realm, revealing his dharma form at Purple Cloud Cliff while holding a wish-fulfilling scepter.

This supreme deity governs all living beings between heaven and earth, generously bestowing grace to relieve suffering. He embodies the highest virtues of benevolence, filial piety, transcendent wisdom, and boundless compassion (in Daoism, deities possessing these qualities are called "Tianzun" [Celestial Venerable]). Though the most exalted existence, he remains free from arrogance, nurturing all things with joyful heart, revered as the "Celestial Emperor" who has governed all creation since the dawn of chaos.

With absolute sincerity, he treats all worldly matters, honored by all celestial deities as their spiritual leader. This "Suiyuan Ciying Tianzun" [Wish-Fulfilling Compassionate Response Celestial Venerable] responds to sentient beings' prayers, stabilizing the cosmic origin within the Nine Heavens (Daoism's highest celestial realm), protecting life, and assisting in spiritual transformation. He opens the path of civilization and teaching, guiding beings beyond the cycle of rebirth, presiding over the eternal realm of supreme bliss, perpetually sheltering all with remarkable efficacy, and is venerated as the "Great Celestial Emperor Lord."

This deity governs the five lakes and four seas, commanding the water palaces (abodes of aquatic spirits in Daoist cosmology) at the sources of twelve great rivers. Capable of manifesting the virtue of water, he is revered as the "Dinghui Wang Pusa" [King of Meditative Wisdom Bodhisattva] (a fusion of Buddhist and Daoist titles). Having attained Buddhahood (the highest state in Buddhist practice), he also manifests as Brahma, Shakyamuni, Tathagata (reflecting Buddhist-Daoist syncretism), observing the world with luminous purity.

He oversees the recording of human fortunes and ranks (Daoist belief holds deities manage worldly blessings), responding to the world with jeweled radiance and compassion. In governing the world, he reveals the great Dao, ensuring peace, eradicating sins, and granting renewal. He extends the lifespans of virtuous people, supports good deeds, relieves suffering, averts calamities, and spreads teachings. This "Chunyi Xianying Tianzun" [Pure Singular Manifesting Response Celestial Venerable] displays the unadulterated nature of Dao, responding infinitely to all needs.

This scripture passage comes from Volume 2 of the Taishang Wuji Zongzhen Wenchang Dadong Xianjing [Supreme Infinite Perfect Truth Wenchang Great Cavern Immortal Scripture], documenting a deity system that blends Buddhist-Daoist characteristics, governs water domains, and presides over culture and education. This deity possesses both the status of a Daoist Tianzun and incorporates the compassion of Buddhist bodhisattvas, exemplifying the multifaceted nature of deities in Chinese religious culture.