《洞玄靈寶度人經大梵隱語疏義》

Interpretation of the Sixth Section of Dongxuan Lingbao Duren Jing Dafan Yinyu Shuyi (Commentary on the Hidden Language of the Great Brahma in the Lingbao Salvation Scripture):

Regarding the explanation of "the immeasurable sounds of the Great Brahma's hidden language in all celestial realms":

The first part discusses the meaning of "Great Brahma in all celestial realms":

Each of the thirty-two heavens possesses an eight-character mantra in the Brahma language, distributed across the eight directions. "Great Brahma" refers to the primordial Brahma Qi (vital energy) of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the highest deity in Daoism), which transforms through separation and union to form sacred phonetic patterns. In ancient times, the Heavenly True Sovereign (Tianzhen Huangren, said to be the teacher of the Yellow Emperor) recorded these characters, translating and interpreting the scripture's content, primarily involving four scenarios:

1. Using phonetic transliteration of Brahma sounds to name celestial phenomena (e.g., the term "celestial tower" doesn't denote earthly towers but borrows the human pronunciation of "tower" to represent the Mystic Capital's celestial pavilions)

2. Preserving original Brahma terminology (e.g., the Brahma term "Yimiao" for celestial kings remains untranslated in the scripture)

3. Dividing one deity's name into two appellations (e.g., "Xuyuan" originally refers to one deity but gets interpreted as two separate names, "Xu" and "Yuan")

4. Merging two distinct concepts (e.g., "Brahma conduct" and "Great Brahma" are combined under the single term "Great Brahma")

A question arises: Why do Indian languages resemble Brahma sounds while Chinese differs significantly? The answer: Brahma sounds are fundamentally the pronunciation of True Script (Zhenwen, Daoism's sacred writing). Daoism transforms beings through sound, while other traditions use written words—this constitutes the essential difference. A follow-up question: Are written characters inferior to spoken language? The response: Ordinary writing indeed cannot fully convey speech, but True Script forms the foundation of heaven, earth, and humanity. Language and writing are merely pedagogical tools—the root surpasses the branches.

The second part explains the meaning of "hidden language":

"Hidden language" indicates that Great Brahma sounds differ from human speech, with distinctions between employed and unexpressed forms, thus creating concealment and revelation. "Hidden" means kept secret and not outwardly manifested. This involves two situations:

1. The written form uses Brahma script with Brahma pronunciation, but follows human conventions in usage—human language appears externally while Great Brahma sounds remain concealed internally

2. Brahma sounds are veiled beneath concrete phenomena—present within but not directly employed, hence termed "hidden"

(Note: This passage primarily explains the origin of special linguistic phenomena in Daoist scriptures, clarifying the relationship between sacred and mundane language, along with unique approaches in scriptural translation.)

The Dongxuan Lingbao Duren Jing Dafan Yinyu Shuyi (Commentary on the Hidden Language of the Great Brahma in the Lingbao Scripture of Salvation) elucidates two key concepts: "hidden language" (yinyu) and "immeasurable sound" (wuliang yin).

Regarding "hidden language" (esoteric cultivation terminology):

Each character in the hidden language carries multiple layers of meaning and cannot be interpreted literally. These terms are categorized into four types: concealed true names, taboo expressions, secret matters, and profound principles. They are called "hidden language" because practitioners must comprehend them through intuitive insight, using the language of the true self to awaken the mind.

Concerning "immeasurable sound" (the boundless efficacy of sacred Daoist recitation):

This concept has two dimensions: infinite transformation and limitless teaching. Specifically:

1. The Central Plains' standard pronunciation, as explained by the Celestial Sovereign (Tianzhen Huangren, a high-ranking Daoist immortal), can communicate across countless lands and languages, enabling all beings to find their proper place.

2. This sonic teaching knows no boundaries—it can transform all unwholesome speech and embodies the wondrous functions of the "five scripts" (likely referring to scripts corresponding to the Five Phases).

On the Lingbao Central Chapter (Lingshu Zhongpian):

This scripture consists of 256 characters, each radiating light and symbolically measuring one zhang and eight chi (a cosmic representation). It serves three primary functions:

1. Distributed across the Thirty-Two Heavens (celestial tiers in Daoist cosmology), with eight characters assigned to each heaven, it dispels calamities.

2. When inscribed on the gates and pavilions of the Mystic Metropolis (Xuandu, the highest Daoist heaven) and celestial palaces, practitioners who decipher these characters may ascend to the corresponding heavens by riding the Qi (refined energy).

3. It governs the Ten Directions of the cosmos.

Finally, the text deciphers the sound and meaning of the first character in the Eastern Yellow Primordial Heaven (Huangzeng Tian, the initial heaven among the Thirty-Six Heavens):

• "Dan" (亶) signifies the boundless expanse of the celestial framework.
• "Lou" (楼) refers to the towering jade pavilion at the center of Xuandu, encircled by the Six Brahma Qi (sublime energy). When this energy circulates, it resonates like drumbeats, drawing homage from all ten directions.
• "A" (阿) denotes the Xuandu Anashen deity, who governs the Six Brahma Qi and regulates the rhythmic drumming.

This scripture describes the symbolic meanings of sacred sites and signs within the Daoist celestial realm:

The three characters "Huìxiù" inscribed on the lofty towers of Xuandu (the Daoist immortal realm) refer to the magnificent platforms where the Celestial Emperor pauses during his cosmic inspections. The character "Wú" represents the boundless (infinite) sounds that resonate across these wandering terraces.

"Hé" names the gateway of the sun and moon, while "Guān" signifies awakened awareness—governing the sounds recorded during the long night and the infinite sacred harmonies (Dongzhang) between the sun and moon. These three characters are engraved upon the portals of the sun and moon.

"Xūyán" is the title of the northwestern heavenly gate in the Jade Perfection Heaven (one of the Thirty-Six Heavens), representing the capital city of Yuanshi Tianzun (the supreme deity of Daoism). "Míngshǒu" denotes the primordial force that initiates cosmic movement and guides the actions of deities. These two characters are written upon the jade doors of the threefold celestial gates.

"Fǎ" refers to the Wheel of Dharma (symbolizing karmic cycles), and "Lǎn" represents enlightenment. The Wheel of Dharma is where good and evil are judged, while enlightenment marks the beginning of liberation from birth and death. These two characters are carved upon the upper hall of the Purple Tenuity Palace (residence of the North Star Sovereign).

"Pú" signifies Bodhi (awakening), and "Tán" denotes eternal tranquility (Tányí). Bodhi governs the cyclical operations of reincarnation under the supervision of the Three Highest Perfected (advanced immortals), while Tányí presides over cosmic kalpas (universal cycles). These two characters are inscribed within the palace of the Northern Dipper.

"Jiànà" are celestial officials who oversee heavenly records, dwelling in the Golden Florescence Palace. "Āyì" is the divine tree within the Seven Treasures Grove, whose canopy shelters the four directions. "Hū" represents the flying celestial beings of Yuanshi Tianzun, who govern the great and minor cosmic transitions. "Hē" is an epithet of the Nameless Lord (another name for Yuanshi Tianzun), responsible for initiating new cosmic eras and instructing sentient beings. "Liúyín" are the immortal melodies chanted by these flying celestial beings—those who hear them may have their sins absolved and their names recorded in the Southern Palace's register of immortals. These texts are engraved upon the northern celestial gate of the Mysterious Portal.

"Huádū" is another name for the Azure Florescence Gate of the Taiji (Supreme Ultimate) Palace, while "Qǔ" symbolizes the numinous breeze carrying the essence of mysterious harmonies within its currents.

This scripture depicts celestial phenomena and divine harmonies in the Daoist heavenly realms, which can be understood as follows:

The first passage describes exquisite music and sacred sites in the celestial realm. "Li" refers to melodious tunes performed by the Jade Maidens of Great Harmony (Tianjie xiannü) at the Hua Capital Gate. "Xian" represents auspicious multicolored clouds floating above the Eight Tones (ancient musical instruments). "Pu" indicates the Cavernous Primordial Terrace (Tianjie platform). "Yu" is the hidden name of the Celestial Emperor Nurturing King, this deity who tours the eight directions in the Eight Scenes Chariot (sacred vehicle) to deliver ghosts and spirits. These characters are inscribed on various celestial structures.

The second passage explains the harmonic significance of the fifth heaven, "Luminous Manifestation Heaven". "Da" harmonizes the tones of the celestial triple gates, while "Luo" denotes heavenly palaces. "Great Brahma" represents the primordial breath from the creation of heaven and earth. "Scattered Mist" depicts perfected beings (Zhenren) burning incense in the Jade Courtyard (celestial garden). "Auspicious Clouds" dance in rhythm with cosmic movement. These inscriptions appear across different celestial locations.

The third passage deciphers the sixth heaven's "Upper Luminaries Heaven" harmonics. "Fei" refers to flying celestial messengers (Tianjie emissaries), "Sa" describes heavenly dew nourishing all things. "Jade" signifies the Jade Perfected (sacred presence), "Du" indicates Fengdu (underworld), recounting tales of delivering suffering souls. "Bright" embodies the illuminated Dao, "Mo" denotes vanquished demon kings. "Shang" refers to the Supreme Deity, "Men" being the abode of life-governing divinities. These inscriptions grace various celestial architectures.

The fourth passage interprets the seventh heaven's "Transcendent Void Heaven" harmonics. "Wu" embodies the Primordial Breath (cosmic origin), "Xing" constitutes the celestial principles (cosmic order). The entire section portrays the mystical visions of different heavenly realms and the symbolic meanings of sacred harmonics.

This passage describes celestial realms and divine abodes in Daoist cosmology:

"The two characters inscribed above the Primordial Mystic Platform" refer to the celestial palace where the Northern Dipper Star Lord resides. When the "Heavenly Pivot" (the cosmic axis of operation) reaches its extreme point, it triggers the "Great Kalpic Transition" (the cyclical renewal of heaven and earth).

"The Mystic Gate in the Northern Heights" denotes the celestial gate in the northern heavens. "Rotating through empty space" depicts the gate's revolving movement, which manifests the "Five Authentic Texts" (essential Daoist scriptures).

At the "Northwestern Heavenly Gate" flows the "Light of Dawn" that dispels eternal darkness. The "Mystic Capital Metropolis" is where immortals dwell, containing the "Mountain of Empty Peaks" - a sacred peak where myriad sages roam and the cycle of life and death finds resolution. Those who achieve Daoist cultivation may ascend to this mountain, receiving immortal titles before soaring through the skies.

"Atuo Longluo" represents the celestial language of the eighth heaven "Supreme Ultimate Obscured Heaven":

• "A" signifies the Ninefold Zigzag Mountains in the celestial realm
• "Tuo" refers to the mountain pavilions connecting to the primordial Qi of the Jade Pure Realm (highest heaven)
• "Long" indicates Dragon Mountain, the pivot of the Nine Heavens and source of all Qi
• "Luo" depicts sunlight and moonlight illuminating the clouds

The "Four Phenomena" represent the four Directional Perfected Lords governing the celestial quarters. Riding elephant-drawn chariots, they patrol the Three Realms (heaven, earth, and humanity), recording human transgressions and guiding Dao practitioners.

"Xu Yuan" denotes two deities in the Palace of Long Life:

• "Xu" is the Life-Extending Lord of the palace
• "Yuan" is the Solar Youth who infuses celestial and earthly cultivators with vital fluids (life essence)

"Nan Yan Dongfu Yumou" is the celestial language of the southernmost heaven "Red Brilliance Harmonious Yang Heaven":

• "Nan Yan" refers to the Flowing Fire Courtyard whose radiance illuminates all directions
• "Dongfu" is the Palace of Yang Cavern governed by the Southern Pole Perfected One, where Dao students receive teachings
• "Yumou" indicates the elixirs of immortality within the Flowing Fire Courtyard

This scripture elucidates the meanings and sacred origins of three sets of Daoist esoteric phrases:

The first set, "refining the human body," is recorded in the Southern Pole Upper Palace. It signifies that through physical cultivation, one can generate jade-like radiance that purifies worldly defilements, granting spiritual rebirth. The term "numerous" depicts the scene of multitudes of immortals in companionship—those who attain the Dao may walk alongside these perfected beings across the Three Numinous Realms (referring to the celestial, terrestrial, and human domains).

The second set, "divine form descending from emptiness," is inscribed upon the Jade Capital Mystic Terrace. It describes the primordial manifestation of the Celestial Worthy of Primordial Beginning (Daoism's supreme deity) during the Dragon Han era. The Nine Numinous Ones refer to the Nine Florescence Perfected Lords who govern the Southern Celestial Palace, overseeing the evaluation of merits and faults among souls in the Nine Netherworlds. The Four Dipper Perfected Ones examine the deceased's earthly conduct, issuing talismanic registers for salvation based on their assessment.

The third set, "marsh-radiance bodhi terrace," is preserved in the Yellow Chamber of the southwest. It portrays celestial scenery: "marsh" denotes the heavenly mountain peaks where dragons dwell; "radiance" is an epithet for the Dawn-Enlightened Dao Lord; "bodhi" refers to the Flying Celestial of Bodhi; and "terrace" indicates the sacred jade platform south of Mount Jade. The subsequent phrase "green-silk great chiliocosm" features "green silk" representing both the azure robes of immortals and the Moon Palace's Lady Luo Ying, while the "great chiliocosm" signifies the cosmic expanse composed of three thousand realms. The scripture reveals that during cosmic renewal, this vast chiliocosm shall merge into unity.

This passage describes the Daoist cosmological concept of the "Three Thousand Great Chiliocosms" (sanqian daqian shijie) and the functions of celestial deities. It consists of two main sections:

The first section explains the cosmic structure:

• One thousand minor chiliocosms form one medium chiliocosm
• One thousand medium chiliocosms form one great chiliocosm
• These three tiers collectively constitute the "Three Thousand Great Chiliocosms"

The second section discusses celestial beings:

1. "Miao Mang Jiu Chou" represents the language of the fourth celestial heaven, "Zhu Luo Huang Jia Tian":

• "Miao" refers to the scriptures of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) becoming obscure during the Yan-kang kalpa
• "Mang" signifies the reappearance of these scriptures during the Long-han kalpa
• "Jiu Chou" denotes nine harmful creatures that emerged during the Long-han kalpa, later becoming subordinates of the Great Emperor of Northern Yin who record life and death

2. "Shao Yao Yuan Zhan":

• "Shao" is an alternative name for the Jade Pure King of Divine Empyrean (Shenxiao Yuqing Zhenwang)
• "Yao" refers to demon kings using songs to delude practitioners
• "Yuan Zhan" are the titles of the Northern and Southern Dipper Star Lords who document human virtue and vice

3. "Yun Shang Jiu Du Fei Sheng Zi Qian" represents the language of the fifth celestial heaven, "Xu Ming Tang Yao Tian":

• "Yun Shang" refers to flying celestial beings responsible for establishing heaven's foundations
• "Jiu Du" indicates the nine-tiered platform and Mysterious Metropolis (Xuandu), representing the root of heaven and earth
• "Fei Sheng" denotes the southern deity of longevity who governs the path of immortality
• "Zi Qian" signifies the qi of longevity descending from the Qianlin grove to assist practitioners in ascension cultivation

These contents primarily depict the Daoist celestial structure, pantheon system, and pathways for cultivation and ascension, serving as important materials for studying Daoist cosmology and cultivation theory.

This scripture reveals the esoteric meanings behind several celestial realms and divine beings in Daoist cultivation:

The phrase "Wandering through Terrace of Soaring Groves" is recorded in the Floating Cavern of Solar Radiance Upper Pavilion, depicting immortals roaming celestial realms.

"That-Na-Yu-Fu-Mo-Luo-Dharma-Wheel" represents the celestial sounds of the Sixth Heaven, Guanming Duanjing Tian (Heaven of Luminous Serenity):

• "Na" refers to the inner name of the Celestial King's attendant, governing the Qi of four seasons, inscribed upon heavenly gates
• "Yu" denotes the empty wheel of celestial passes
• "Yu-Fu" names the Central Dipper Spirit Child who operates the nurturing wheel—ten rotations summon the Ten Directions' Great Sages to worship at the Jade Palace
• "Mo-Luo" constitutes the secret appellation of celestial demon kings, possessing power to subdue demonic rulers
• "Dharma-Wheel" represents the method for liberating practitioners

"Hong-Chi-Wu-Jing-Lan-Zi-Yun-Rong" manifests as celestial sounds of the Seventh Heaven, Xuanming Gongqing Tian (Heaven of Mysterious Reverence):

• "Hong" is the inner name of the Heaven's Chief Supervisor deity commanding myriad spirits
• "Chi" names the dragon stables where dragons nourish celestial beings with Eastern Well essence
• "Wu-Jing" refers to the Flying Celestial King at Great Canopy Heaven who oversees the registers of life and death
• "Lan-Zi" marks the gate of Three Realms
• "Yun-Rong" denotes the Mysterious Harmony Jade Maiden who guides those transcending the Three Realms

"Fu-Lang-Kuo-Yi-Shen-Ying-Zi-Gong" resonates as celestial sounds of the Eighth Heaven, Taihuan Jiyao Tian (Heaven of Grand Radiance):

• "Fu-Lang" serves as an alternate name for the Jade Capital's immortal metropolis
• "Kuo-Yi" constitutes the inner name of a Divine Lord born simultaneously with Yuanshi Tianzun (Celestial Worthy of Primordial Beginning)
• These characters are all recorded within the Seven Treasures Palace of Jade Capital

The scripture primarily deciphers the true celestial meanings and locations of these mystic words, along with their relationship to immortal attainment. Practitioners who penetrate the heavenly secrets behind these characters may receive divine guidance to traverse the Three Realms and ultimately realize the Dao.

This passage describes the esoteric "Great Brahma Hidden Language" (celestial secret codes) from the Daoist Scripture on Salvation (Duren Jing) and their symbolic meanings:

The first section depicts immortal youths in the Purple Tenuity Palace (a celestial palace) chanting "Chapters of Immeasurable Salvation" to deliver practitioners. The "divine tassels" (immortal officials' regalia) symbolize the joy of spontaneous salvation—these four characters must be inscribed within the Purple Tenuity Palace.

The western celestial realm's secret codes are then explained:

1. "Daoli" refers to the southern polar world, originally a land of suffering transformed into blessed terrain through the manifestation of sacred texts

2. In "Chanyou," "you" is the title of the Southern Immortal Lord—these four characters are written on the southern polar mystic window

3. "Poni" represents the refining pool's immortal youth, inscribed in the Cavernous Solar Immortal Lodge

4. "Jiutong" denotes demonic deities of the Daoli world—when supplicants seek salvation from immortal youths, these demons submit—written on the southern heaven's northern window

The second section reveals the second celestial realm's codes:

1. "Wansou" refers to the Heavenly Emperor's censors who oversee celestial documents, inscribed south of the Golden Portal

2. "Dise" represents formless realm flying immortals who purify miasmas to deliver virtuous souls, written in the Great Canopy Heaven's Hall of True Communion

3. "Taimiao" signifies the spontaneous celestial texts used for universal salvation

4. "Zhitang" marks the transformation site where realized practitioners ascend via cloud chariots—these four characters are written in the Southern Palace's Hall of Blessings

The third section deciphers the third celestial realm's codes:

1. "Liuluo" serves as the secret name of celestial kings

(The subsequent content is fragmentary, mainly describing various celestial codes and their inscription locations)

These secret languages reflect Daoism's cosmology of "heaven-human correspondence," where each code connects to specific celestial realms, immortal officials, and salvific functions. Through proper inscription and recitation, practitioners commune with celestial forces to attain deliverance. The interconnected eastern, western, southern and northern heavens manifest the cosmic principle of Yin-Yang mutual generation.

This scripture elucidates the mystical symbols and divine names across multiple celestial realms, which I will explain in sections:

The first section reveals that "Luo" represents the secret name of the Moon Palace Goddess, who presides over celestial banquet rituals. "Meng" refers to the Primordial Great Deity (Yuan Shi) governing the opening and closing of heavenly gates. "Jing" denotes the Four Supreme Perfected Lords (Jinghuang Sishang Zhenren), while "Wei" indicates the immortal Xiao Wei of Jingsiao, who jointly administer the Jade Capital (Yujing) and oversee the cycles of life and death. "Xiao" refers to the palace of the White Primordial Lady (Baisu Yuanjun), and "Yu" designates her reception hall for celestial guests.

The second passage "Yi Miao Wu Ji Wan Shou Shao Du" contains esoteric language from the fourth celestial realm (Shi Huang Xiao Mang Tian). "Yi Miao" serves as the honorific title for the Celestial King, and "Wu Ji" describes his abode in the Hall of Void Silence. These words are inscribed on the tablet of the Vermilion Palace (Zhuling Xianguan). "Wan Shou" constitutes the sacred title of the Supreme Dao Lord (Tai Shang Dao Jun), while "Shao Du" names the Solar Divine Youth, both carved upon the Sun Palace's tablet.

The third segment "A Lan Yu Zhu Hua Mo Yan You" contains secret phrases from the fifth heaven (Tai Huang Weng Chong Tian). "A Lan" serves as the hidden name of the Celestial King, while "Yu Zhu" represents the alternative designation for the Demon King. "Hua Mo" describes the desire-filled demonic realm that transcends ordinary comprehension, and "Yan You" identifies the prison for ghostly souls. When the Celestial King chants scriptures in his Cloud Tower, all celestial demons and malevolent spirits manifest and submit.

The fourth portion "Jiu Kai Zi Bian A Na Pin Shou" holds mystical language from the sixth heaven (Wu Si Jiang You Tian). "Jiu Kai" refers to the Nine Mysterious Passes before heaven and earth separated, where the three Qi energies (Sanqi) circulated nine times to establish the Yin-Yang order. "Zi Bian" signifies how all things become naturally distinct through spiritual movement. "A Na" serves as another honorific for the Celestial King, with this passage inscribed upon the Jade Gate of the Nine Heavens.

This passage elucidates some esoteric terminology and celestial visions in Daoist practice, primarily explaining the meanings of several key phrases:

The four characters "耶也" constitute the secret appellation of celestial flying immortals, signifying the rank that guides mortals to transcend life and death while restoring youth. These characters are inscribed upon the "Platform of Luminous Truth."

The seven characters "无量扶盖浮罗合神" represent the secret sounds of the seventh celestial realm, "Ruanle Heaven." Here, "Wuliang" (Immeasurable) denotes the highest rank commanding numerous celestial immortals; "Fu" is the inner name of the "Rebirth Zhenren" who governs virtue and vice; "Gai" symbolizes the heavenly halls of blessings; "Fu" refers to wandering souls delivered by perfected beings; while "Luohe Shen" signifies the Grand Chancellor of the Great Brahma Heaven (a high celestial official) who comprehends voices from all cosmic directions. These characters are respectively engraved upon celestial structures like the Purple Tenuity Northern Pavilion and Southern Sun Terrace.

The six characters "玉诞长桑柏空度仙" form the secret sounds of the eighth heaven, "Wuji Tanshi Heaven." "Yudan" is the capital of Tanshi Heaven where miraculous qianlin trees (immortal arbors) canopy the Eastern Flower Palace, their leaves inscribed with the Dadong Zhenjing (Great Cavern Scripture). "Changsang" refers to the Fusang Divine Tree, while "Bokong" denotes celestial music produced by divine winds. These characters are all carved upon the azure forests of the Eastern Flower Palace. "Duxian" represents the flying immortals overseeing mortal life-and-death registers, with corresponding records kept on the Mystic Metropolis' Jade Terrace.

The scripture concludes by clarifying that although these descriptions reference the seven qi (cosmic energies) of the West, they simultaneously pertain to the Eastern immortal realms—demonstrating the cyclical operation of the cosmos where sacred palaces (Eastern Flower, Southern Pole, Western Numen, Northern Truth) mirror each other across directions. The West of this world may be the East of another, illustrating heaven and earth's perpetual rotation. All other celestial phenomena can likewise be understood through this universal principle.

This is the celestial cipher of the first northern heaven, "Haoting Xiaodu Tian." The term "Jue Wu" refers to the flying celestial beings of the Dragon Han era (an ancient epoch in Daoist cosmology). During the primordial time when the Celestial Worthy of Primordial Beginning (the highest deity in Daoism) created heaven and earth, these divine beings emerged in accordance with celestial destiny and established this heavenly realm. These two characters were inscribed upon the towering pavilions of Xuandu (the abode of immortals). The character "Zi" signifies that this heaven can withstand the kalpic destruction (the cataclysmic end of the world) without collapsing. Here, metaphor is used to guide practitioners—the so-called "final kalpa" actually pertains to the affairs of the Three Pure Realms (the three highest Daoist heavens), while other heavens follow this model.

"Yu" is the inner title of the Heavenly King, "Jiu" represents the Nine Mysterious Gates (portals to the nine layers of heaven), and "Ri" refers to the Sun Child (the solar deity). The King of Nurturance rides his elephant-drawn chariot to patrol the Nine Mysterious Gates, regulating the celestial mechanisms of the nine heavens to align with the cycles of kalpic destiny. When celestial fate reaches its end, the Sun Child will cease its radiance, guiding practitioners and infusing them with the essence of the Water Mother (the northern water deity). These four characters are inscribed upon the divine pavilions. "Dao" refers to the Sun Child guiding practitioners to receive the Taihe Qi (primordial energy), while "Qian" symbolizes the Heavenly Gate. Those who attain the Dao, tempered by the Taihe Qi, may ascend through the Heavenly Gate. These two characters are inscribed upon the gate itself.

Next is the cipher of the second heaven, "Yuantong Yuandong Tian." "Kun Mu" is the Great Yin Capital Guardian (the lunar deity) and mother of the Nine Spirits, residing in the abyssal depths of the Fusang Yang Valley in the Eastern Sea. She governs the mechanisms of the earth, propelling the circulation of Qi to resonate with the celestial pivot (the heavenly axis). As the celestial pivot turns, it drives the earth's mechanisms, completing the cosmic cycle. When the waters surge 3,300 times and the nine seas overflow, flooding the heavens, the kalpic end approaches. Kun Mu will then appear upon Mount Dong'e, summoning the Bird Mother (the southern fire deity) to proclaim the era of kalpic change and guide immortal seekers. These two characters are inscribed in the Fusang Pavilion of Spiritual Governance.

"Dong" refers to the Eastern Well (the source of eastern waters), and "Fu" is the Water-Covering Deity, dwelling upon Mount Sumeru (a sacred Daoist mountain). He stabilizes the seas, blocking the source of the Eastern Well to prevent the earth's mechanisms from sinking. Mount Sumeru does not lie directly in the east but oversees the cosmic order, regulating the celestial mechanisms. These two characters are inscribed in the Eastern Well's Hall of Blossoming Woods. "Xing She" denotes Kun Mu personally appearing on Mount Dong'e to summon the Bird Mother. "Shang" signifies celestial selection, while "Xuan" refers to Xuandu. When the great flood is imminent, the Director of Destinies (the deity overseeing lifespans) examines the registers of immortal seekers and reports to Xuandu. These four characters are inscribed within the Great Ultimate Palace.

This passage explains the meanings of several celestial languages and their corresponding immortal realms:

The first section discusses the two characters "陀罗" (Tuoluo):

"陀" (Tuo) is the secret name of the Celestial Emperor, while "罗" (Luo) represents the moon's name at its first rising. These characters inscribed above the lunar palace symbolize the Celestial Emperor embracing the moon's radiance amidst clouds. The character "育" (Yu) represents the Celestial King governing procreation, who commands the ten directions' flying celestial generals. "邈" (Miao) is the title of the Divine King of the Feathered Forest Army, responsible for overseeing the birth and death records of beings across the Three Realms.

The second section explains the four characters "渺炁合云" (Miaoqi Heyun):

These describe an immortal's cultivated state—"渺" (Miao) signifies profound spiritual realms, "炁" (Qi) represents condensing spiritual energy into garments, "合" (He) indicates merging with flying celestial spirits, and "云" (Yun) symbolizes soaring among clouds. Practitioners who obtain the Feathered Forest divine talisman can fly through cloud-wrapped heavens, weave celestial robes from mist, and enter the Vermilion Palace to dwell with the Flying Celestial Kings.

The third section interprets "飞天大丑" (Feitian Dachou):

"飞天" (Feitian) refers to the ten directions' Flying Celestial Kings, "大" (Da) denotes the Great Kui Spirit (sovereign of the Three Realms' life-and-death registers), while "丑" (Chou) indicates the Ugly Earl Demon King (subordinate to Great Kui). These characters inscribed on the tall towers of the Purple Tenuity Palace represent the flying celestial generals commanding the eight primordial energies that propel cosmic movement. Practitioners comprehending these celestial sounds gain the Celestial Kings' guidance to the Southern Palace's immortal realm.

The fourth section explains "沙陀劫量" (Shatuo Jieliang):

This describes scenes within the Purple Tenuity Heaven's Shalan Palace—"沙" (Sha) refers to Shalan Palace (the Jade Pure Heaven's Purple Tenuity annex), while "陀" (Tuo) denotes billions of cultivators awaiting transcendence there. Those with insufficient merit temporarily reside here until kalpic cycles shift, when they'll be escorted to the Vermilion Palace for immortal ascension based on merit. "劫量" (Jieliang) signifies these predetermined moments when cultivators undergo evaluation for immortal promotion.

(Note: The mentioned "Vermilion Palace" refers to Daoism's southern immortal palace; "Purple Tenuity" indicates the celestial Purple Tenuity Enclosure; "Jade Pure" is one of Daoism's highest heavens; "kalpic cycles" denote cosmic periodic time concepts.)

This passage is an esoteric interpretation of celestial phonetics and divine beings from the Dongxuan Lingbao Duren Jing (Scripture of Salvation from the Cavern Mystery). I'll analyze it section by section:

"These four characters are recorded in the Tongyang Pavilion of the Purple Tenuity Upper Palace (the highest celestial court in Daoism). 'Dragon Han' refers to the Dragon Han kalpa (a cosmic cycle of destruction in Daoist cosmology). 'Ying' denotes the flying celestial beings of that era, while 'Xian' represents the immortal youth of the Southern Palace (celestial southern realm)." These figures oversee the activation of cosmic fortunes, refinement of souls, and transcendence to immortality.

"Jade Void, Floating Li, Empty Song, Precious Treasure" constitutes the celestial phonetics of the sixth heaven, "Soaring Victory Jade Loft Heaven." 'Jade' signifies jade-colored clouds, 'Void' refers to flying immortals riding these clouds to worship the Seven Treasures Palace (celestial abode), and 'Floating Li' is the title of a heavenly king. These four characters are preserved in the Cloud Palace of the Jade Pure Palace. Though referencing the northern direction, each celestial realm encompasses eight orientations, each corresponding to distinct symbolic characters.

"'Empty' denotes the deities serving the morning stars, while 'Song' represents the divine music created by spiritual winds. 'Precious' signifies protection through cosmic cycles, and 'Treasure' indicates the veneration of natural scriptures for worldly salvation." These four characters are archived in the Purple Yang Upper Pavilion.

"Evil Yi, No Rank, Cavern Mystery, Spontaneous Truth" forms the seventh heaven's phonetics - "Dragon Transformation Brahma Measure Heaven." 'Evil Yi' is a heavenly king's title, a Great Sage perfected through nine stages of cultivation who oversees human salvation. 'No' refers to the Great No Perfected Being (high-ranking immortal) who records merits of departed souls, while 'Rank' classifies shades according to their karmic merits.

"'Cavern' signifies penetrating insight into karmic causality, 'Mystery' denotes the Hall of Wondrous Transformation (sacred cultivation site), and 'Spontaneous Truth' implies achieving unity with the Dao upon entering." These six characters are preserved in the Purple Terrace Gallery of the Southern Yang Upper Palace.

"Primordial Brahma, Vast Silence, Mysterious Quiescence, Salvation of Humanity" constitutes the eighth heaven's phonetics - "Supreme Ultimate Nurturing Jiayi Heaven." 'Primordial Brahma' represents the pure Qi of the Celestial Worthy of Primordial Beginning (highest Daoist deity), eternally suspended; 'Vast Silence' describes its ineffable profundity. 'Mysterious Quiescence' embodies the ultimate state of Wuwei (non-action), a realm capable of universal salvation." These four characters are recorded at the Supreme Ultimate Sun Terrace of the Jade Pure Upper Palace.

This passage elucidates the meaning and cultivation efficacy of the "Great Brahma's Secret Language" from the Scripture on Salvation (Duren Jing), containing several core aspects:

Regarding "salvation" (度人): It refers to practitioners attaining transcendence through the Lingbao scriptures. By cultivating the "Six Dragon Brahma Practice" (a supreme cultivation method), one surpasses the constraints of the Three Realms.

Concerning "orthodox pronunciation" (正音): The celestial language recorded by the Heavenly Sovereign (Tianzhen Huangren, an important Daoist divinity) is called "orthodox pronunciation" in China. Though celestial beings and foreign lands use different terms for things, their essence remains equally sublime. For example:

• Identical terms: What celestials call "Anuo" is also called "Anuo" in the human realm
• Divergent terms: What celestials term "Bodhi" is called "Dao" in heaven and "Supreme Truth" (Shangzhen) among humans; foreign lands call writing "Ru" while China simply says "Wen"

On cultivation attainments:

• "All Heavens" (诸天) refers to the Lingbao Dao Lords and immortal sages across celestial realms
• "Meritorious deeds" (功勋) signify cultivation virtues—when accumulated sufficiently, even demon kings will recommend one's ascension
• "Perfected immortal path complete" (上仙道备) indicates consummate cultivation
• "Roaming freely through Three Realms" (游行三界) means transcending without lingering in any realm
• "Golden Gate" (金门) denotes the sacred portal in the Western Great Simplicity Heaven (Tai Su Tian), containing the Qianshu tree and golden-winged birds, with alchemical pools below filled with golden marrow and jade nectar (sacred alchemical substances)

The scripture specifically notes that the Heavenly Sovereign's interpretation primarily addresses China's "orthodox pronunciation," excluding distant regional dialects. Though different locales use varied terms for things, all represent sublime expressions—hence their collective designation as "secret language" (隐语, the sacred and mysterious speech).

This passage describes the process of ascension to immortality and related Daoist concepts for those who achieve cultivation success:

When practitioners successfully attain immortality, whether through celestial ascension or liberation from the corpse (shijie, a Daoist term referring to physical transformation), they must pass through the Golden Gate (celestial portal). There, they receive immortal robes woven from the feathers of the golden-winged bird (divine phoenix) before ascending to the heavenly palaces.

The term "Xuanxuan" (Mystery of Mysteries) refers to the most profound state of mystical attainment. The text notes this represents the core teaching from the sacred scriptures of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism), which encapsulates the profound meaning behind the preceding esoteric language.

"Linlang" describes the exquisite sound of jade pendants chiming together, symbolizing how the recitation of scriptures produces pure, resonant tones like precious jade striking together. An alternative interpretation suggests that when the Dongzhang (Cavern Scriptures) are chanted, the heavens and earth respond with these crystalline harmonies.

The passage then explains several key concepts:

• Mingji: The state of void-like tranquility
• Hui: Wisdom
• Dong: Penetrating insight without obstruction
• Qing: Purity and clarity
• Wuliang: Impartial salvation of all beings without limitation
• Xuanxuan: Ultimate profundity that transcends even the mysteries of scripture

These six aspects summarize the merits of cultivation practice. "Wuliang" is sometimes written as "daliang," meaning all-encompassing and capable of delivering all creatures. This content originates from the "Great Brahma Esoteric Language Scripture of Immeasurable Sound," which emphasizes its boundless capacity for universal salvation.

(This concludes the commentary section from the "Exegesis on the Great Brahma Esoteric Language in the Lingbao Salvation Scripture")