《無量度人上品妙經旁通圖》

The Supreme Scripture of Salvation with Infinite Capacity: Supplementary Diagrams (Middle Scroll, matching the now-lost upper scroll)

This section was compiled by Master Liu Yuandao of Taiqing Chuqing Palace, a Daoist priest honored with the purple robe.

[Thirty-Five Sovereign Qi of the Upper Origin]

The Seven Star Lords of the Northern Dipper (venerated stellar deities in Daoism) together with the twenty-eight constellations of the four directions form a pantheon of thirty-five divinities. They collectively govern the primordial Qi (vital energy) of the heavens and oversee the creative transformations of all existence. The Northern Dipper is also called the Central Dipper. As recorded in The Records of the Grand Historian: Treatise on Celestial Offices: "The Northern Dipper functions as the celestial emperor's chariot, rotating at the sky's center to command the four quarters." It demarcates Yin-Yang, establishes the four seasons, balances the Five Phases (Wood, Fire, Earth, Metal, Water), regulates solar terms, and determines calendrical principles—all intimately connected to the Dipper's movements. Here we present a stellar map for observing celestial orientations (this chapter's structure draws upon constellation charts).

[The Thirty-Two Heavens: Comprehensive Secrets]

The celestial realms of the Three Worlds are categorized as:

• Six Heavens of the Desire Realm: From Great Yellow Imperial Heaven to Supreme Luminosity Seven Radiances Heaven
• Eighteen Heavens of the Form Realm: From Void Beyond Measure Heaven to Limitless Vow Heaven
• Four Heavens of the Formless Realm: From Jasper Courtyard Heaven to Supreme Simplicity Bliss Heaven

Beyond these lie the Four People's Heavens (transcendent pure realms above the Three Worlds): From Supreme Void Heaven to Supreme Ultimate Equilibrium Heaven.

According to this scripture, studying the heavens requires investigating ten aspects:

1. Celestial Names (designations established at cosmic dawn)

2. Divine Titles (honorifics bestowed in the primordial era)

3. Secret Names (the emperors' hidden appellations)

4. Administrative Duties (daily governance responsibilities)

5. Corresponding Stellar Qi (vital energies linked to constellations)

6. Qi Designations (innate names of primordial energies)

7. Qi Colors (five-directional hues of energies)

8. Great Brahma Ciphers (esoteric texts composed by the Daojun, detailed in the lower scroll)

9. Celestial Boundaries (hierarchical divisions)

10. Longevity of Celestial Beings (lifespans within each heaven)

This diagram encapsulates the scripture's essential teachings. Practitioners engaging in recitation and cultivation should study it meticulously. (This chapter synthesizes commentaries by Chen Jingyuan and Cheng Xuanying, annotations by Li Shaowei, Xue Youqi, and Yan Dong, referencing The Diagram of Primordial Chaos, Wings of the Cavernous Numinous Chapters, and The Jade Character Scripture of Inner Sounds).

This scripture describes the names of different celestial realms within the Daoist Thirty-Six Heavens, along with the titles of their ruling Celestial Emperors, corresponding constellations, Qi attributes, esoteric codes, and the lifespans of their inhabitants. Each line provides detailed information about a specific heaven:

The first heaven is named "Taihuang Yulan" (also called "Huangzeng Yuming"), ruled by the Celestial Emperor "Guanjue." It corresponds to the constellation of Longevity (also known as the Kui-Bi constellation), with its Qi attribute being primordial yang-yellow. Its esoteric code is "Danlou Acang" (also called "Wuhe Guanyin"), and its inhabitants live for nine million years.

The second heaven, "Taiming Xu'a" (also called "Yuwannatian"), is governed by the Celestial Emperor "Lanjue" (who oversees the salvation of souls and reincarnation). It corresponds to the Bi constellation, with yang-green Qi, and its esoteric code is "Xuyan Mingshou" (also called "Falan Putan"). Lifespans here reach eighteen million years.

The subsequent heavens are as follows:

• The third heaven, "Qingming Yuanyu" (responsible for teaching and transformation), with lifespans of thirty-six million years;
• The fourth heaven, "Xuantai Liudu" (tasked with gathering demonic forces and guiding immortals), with lifespans of seventy-two million years;
• The fifth heaven, "Yuanming Choufa" (governing the movement of Qi), with lifespans of 144 million years;
• The sixth heaven, "Shangming Qitian" (delivering salvation to the suffering in the underworld), with lifespans of 288 million years;
• The seventh heaven, "Xuwu Zhengding" (expounding the supreme Dao), with lifespans of 576 million years;
• The eighth heaven, "Taiji Quyu" (liberating departed souls), with lifespans of 1.152 billion years;
• The ninth heaven, "Chiming Lijin" (where immortality is cultivated), with lifespans of 2.304 billion years;
• The tenth heaven, "Xuanming Kongyao" (manifesting all things), with lifespans of 4.608 billion years.

Each celestial realm possesses a unique Qi color (yellow, green, blue, red, azure, black, jade, purple, white, etc.), corresponding to different constellations and directions, and is accompanied by mysterious esoteric codes. These heavens form a complete cosmological system in Daoism, reflecting its pursuit of longevity and transcendence.

This scripture outlines the Daoist cosmological framework of time and space, detailing various celestial realms and their corresponding temporal dimensions. Each entry comprises three elements:

1. The celestial realm's name (such as "Yaoming Chongguang" or "Zhuluo Moyi") with its distinctive characteristics

2. Its directional alignment (e.g. "Weiyang" or "Xinyang") and associated color (e.g. "emerald green" or "bright yang blue")

3. The duration of existence measured in billions of years

The first entry describes:

The celestial realm "Yaoming Chongguang" (also called "Zongpiao Ming") is positioned in the "Weiyang" direction, manifests in emerald green ("Dong Lü"), and endures for 9.216 billion years.

Subsequent entries follow this same structure, detailing:

• "Zhuluo Moyi" (bright yang blue, 18.432 billion years)
• "Xuming Ayu" (crimson red, 36.864 billion years)
• "Guanming Yumi" (deep azure, 73.728 billion years)
• "Xuanming Longluo" (mystic black, 247.456 billion years)
• "Taihuan Wanli" (jade green, 294.912 billion years)
• "Yuanzai Kaizhen" (imperial purple, 589.824 billion years)
• "Tai'an Polou" (pure white, 1,179.648 billion years)
• "Tiding Zhaozhen" (celestial yellow, 2,359.296 billion years)

These astronomical figures represent the lifespan of different celestial strata in Daoist cosmology, while the colors correspond to the Five Phases (Wuxing) and their directional associations. Through this systematic arrangement, the scripture reveals the vast imaginative scope of Daoist conceptions regarding cosmic time and space.

This passage describes the cosmological framework of different celestial realms and their corresponding spatiotemporal dimensions in Daoist thought. Each section contains the following key elements:

1. Names of celestial realms (such as "Shihuang Saluo" or "Xiaomang Louwang") - these are unique Daoist designations for sacred spaces

2. Special functions (like "Yimiao" indicating unpredictable transformations, or "Zhaohun" referring to soul summoning)

3. Lunar mansion names (such as "Zhang Dongyin" from the twenty-eight constellations system)

4. Corresponding colors (the Daoist Five Phase hues of blue, red, azure, black, green, purple, and white)

5. Temporal measurements (extraordinarily long year counts in units of "ten thousand" and "hundred million", representing each realm's relative time flow)

For instance, the first segment explains: In the celestial realm called "Shihuang Saluo" or "Xiaomang Louwang", it possesses qualities of metamorphic unpredictability (Yimiao) and connection with the netherworld (Baye/Guanyou). Its corresponding constellation is Zhang (Zhang Dongyin), manifesting with blue radiance. The temporal flow here differs from the human world - what equals 47,180 earthly years corresponds to 592 million years in this celestial realm.

These descriptions embody the Daoist cosmological principle that "a day in heaven equals a year on earth", where different celestial realms operate with independent temporal systems. The color correspondences reflect the Five Phase theory, indicating each realm's energetic attributes. Through this intricate mapping of numerical values and chromatic symbolism, the scripture constructs a clearly stratified and orderly-operating cosmic model.

This scripture describes the celestial structure and divine hierarchy within the Daoist cosmological framework, which can be understood as follows:

The first section outlines the Five Directional Heavens and their ruling deities:

• The Taosu Heaven is governed by Immortal Official Xiulongluo, with Demon Kings overseeing underworld affairs. The Flying Great Ugly (a high-ranking celestial being) monitors the Formless Heaven (one of the highest celestial realms), where registers containing 12,799,500 immortal names are recorded.
• The Taixu Heaven is administered by the Primordial Overseer (a celestial official), where practitioners called "scholars of cultivation" engage in spiritual refinement. Here, the immortal seeds preserved since the Dragon-Han cosmic cycle (a cosmological epoch) continue their existence.
• Other heavenly realms (Taishi, Longbian, and Taiji Heavens) each have their own immortal officials, all sharing the characteristic of "seed people without boundaries," signifying the eternal existence of immortals.

The second section explains the relationship between the Twenty-Eight Lunar Mansions and the celestial realms:

• Each of the four directions' twenty-eight heavens corresponds to the qi movement of one lunar mansion, while the four corner realms (four dimensions) each align with two mansions.
• The northeastern celestial realm holds special significance, simultaneously connecting to the northwestern mansions, as the vital energy (shengqi) spirals upward like a ram's horn.

The third section introduces the Five Directional Emperors system:

• The five directional heavens are ruled by the Five Emperors, corresponding to the Five Dipper Star Lords and Five Sacred Mountains' deities.
• Each direction has its complete divine hierarchy including Lao Jun (deified Laozi), celestial monarchs, star lords, and demon kings—all whose names practitioners must know when reciting scriptures.
• Specific records include the titles of the Eastern Green Emperor: surname Lan, given name Kaiming, with the honorific Ling Weiyang; the Southern Red Emperor's surname is recorded as Dongfu (with his given name missing from the text).

Note: The term "seed people" (zhongmin) refers to those who attain immortality through cultivation; "cosmic cycles" (jieliang) denote cosmological epochs; the "Five Elders and Five Emperors" constitute a major Daoist divine system. These concepts originate from the "Three Purities and Four Sovereigns" cosmological view, which posits a multi-layered celestial structure governed by various deities.

This scripture primarily records the names and functions of the Five Directional Emperors, the Five Dipper Star Lords, and the Five Great Demon Kings in Daoist belief, along with related astronomical concepts. Here's a modern interpretation in sections:

【Five Directional Emperors】

The Azure Emperor of the East (Wood phase) is named Liu Yan, titled "Yi Biao Nu"; the White Emperor of the West (Metal phase) is named Chang Kai, titled "Bai Zhao Ju"; the Black Emperor of the North (Water phase) is named Ling Hui, titled "Ye Guang Ji"; and the Yellow Emperor of the Center (Earth phase) is named Yuan Cheng, titled "She Shu Niu". Each emperor corresponds to a specific color, direction, and one of the Five Phases.

【Five Dipper Constellations】

Lists the twenty-eight lunar mansions distributed among the four directions: seven eastern mansions (Jiao, Kang, Di, etc.), seven southern mansions (Jing, Gui, Liu, etc.), seven western mansions (Kui, Lou, Wei, etc.), seven northern mansions (Dou, Niu, Nü, etc.), plus the seven stars of the Northern Dipper (with names like Tanlang and Jumen for each star lord).

【Five Great Demon Kings】

Records the names of directional demon kings: Azure Heaven Demon King Ba Yuan Chou Bo, Crimson Heaven Demon King Fu Tian Dan Shi, White Heaven Demon King Fan Shan Liu Mu, etc. Each possesses formidable power to suppress evil influences.

【Divine Responsibilities】

• The Five Emperors each govern specific functions: the Azure Emperor protects the soul, the Crimson Emperor nourishes vital Qi (vital energy), the White Emperor safeguards the physical body, the Black Emperor regulates blood circulation, while the Yellow Emperor centrally commands all deities.
• The Five Dipper Lords oversee: the Eastern Dipper governs lifespan, the Southern Dipper presides over longevity, the Western Dipper records merits, the Northern Dipper manages death registers, and the Central Dipper oversees all spirits.
• The Five Demon Kings each guard a direction, such as the Azure Heaven Demon King subduing eastern demons.

【Additional Concepts】

• Bawei (Eight Powers): refers to eight divine creatures including dragons and qilin
• Bajing (Eight Luminaries): the sun, moon, and five planets (Jupiter, Mars, etc.) along with stellar movements
• Baming (Eight Extremities): the farthest reaches in all eight directions (eastern pole, southeastern pole, etc.)

Through this systematic pantheon arrangement, the scripture reveals the Daoist cosmology of "correspondence between heaven and humanity", interconnecting constellations, directions, deities, and bodily functions to form a complete framework for spiritual cultivation.

This passage primarily describes the structural layout and word count statistics of the Wuliang Duren Shangpin Miaojing (Supreme Wonderful Scripture of Infinite Salvation). Here's a modern interpretation:

First, it introduces the concept of the "Eight Gates," referring to the Dharma Wheel gates in eight cardinal directions (the Dharma Wheel symbolizes the dissemination of Buddhist or Daoist teachings). These are the celestial gates facing due east, southeast, due south, southwest, due west, northwest, due north, and northeast.

The scripture's structure is then explained: The entire text consists mainly of teachings spoken by the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) and the Supreme Lord of the Dao (Taishang Daojun) - the highest deities in Daoism. It's divided into two main chapters (front and back), each with prefaces. The work also contains "Great Brahma Hidden Language" (mysterious celestial speech) with its own prefaces and postscripts, all composed by the Supreme Lord of the Dao.

The detailed chapter breakdown is as follows:

1. Two prefatory chapters composed by the Supreme Lord of the Dao

2. The Front Chapter of the Precious Scripture spoken by the Celestial Worthy of Primordial Beginning

3. The Back Chapter of the Precious Scripture spoken by the Celestial Worthy of Primordial Beginning

4. Two concluding chapters composed by the Supreme Lord of the Dao

5. Preface to the Great Brahma Hidden Language

6. Postscript to the Great Brahma Hidden Language

A precise word count is then provided for each section:

• From "The Dao speaks of past ages in the Beginning Azure Heaven..." to "...recite the scripture facing east" totals 1,595 characters
• From "The Primordial Cavern's Mystic Treasure Original Chapter..." to "...the Five Emperors of Three Realms present their words to Supreme Clarity" totals 1,278 characters
• From "The Primordial Cavern's Jade Calendar..." to "...those who leak or disrespect will fall into hell, with calamity reaching seven generations of ancestors" totals 786 characters
• From "The Dao says these two chapters..." to "...only then can one thoroughly comprehend these ultimate words" totals 440 characters
• From "Among all heavens..." to "...the middle section of the Numinous Text" totals 19 characters
• From "Danlou Ahui..." to "...salvation through secluded stillness" totals 256 characters
• From "The Dao says these Great Brahma Hidden Languages from all heavens are sounds of infinite measure..." to "...the vast measure of the Mysterious Mystery" totals 186 characters

The passage concludes by noting this information comes from the middle scroll of the Wuliang Duren Shangpin Miaojing Pangtong Tu (Supplementary Charts to the Supreme Wonderful Scripture of Infinite Salvation). Through meticulous word counts and rigorous chapter divisions, this scripture demonstrates the precision characteristic of Daoist canonical compilation.

The ritual procedures for reciting the scripture as recorded in the lower volume of the "Illustrated Guide to the Supreme Scripture of Infinite Salvation" are as follows:

(This scripture was compiled by Song Dynasty Daoist Liu Yuandao at the Great Clarity Palace of Stored Blessings)

Preparation before recitation:

1. Choose a clean chamber and arrange the scripture and meditation mat facing east

2. Enter the chamber, bow three times toward the east, then turn northward to sit

Detailed recitation steps:

1. After settling into stillness and regulating breath, slowly turn eastward and recite the opening incantation:

"All things return to the root of emptiness, transcending temporal boundaries. The profound scripture's mystery is unfathomable - those who tread the Great Dao (Dadao) count not the passing years. The realm of neither birth nor cessation, like lotuses rising above the Three Realms (desire, form, and formlessness), dissolves worldly suffering through compassionate heart. The supreme virtue (De) of Perfected Persons (Zhenren), through ages uncounted, attains the immortal path."

2. After the incantation, place both hands on knees and knock teeth thirty-two times while visualizing with closed eyes:

• The thirty-two celestial realms (Daoist cosmological layers), each with its Celestial Emperor
• Beginning from the lowest Huangzeng Heaven, visualize each realm sequentially in clockwise rotation, paying homage upward to the highest Jiayi Heaven - thirty-two reverences in total
• Maintain physical stillness while performing mental devotions

3. Visualize your body surrounded by auspicious clouds of azure, gold and white, filling the chamber with radiant qi (Qi):

• The four directional guardians - Azure Dragon (Qinglong) to the left, White Tiger (Baihu) to the right, Vermilion Bird (Zhuque) in front, and Dark Warrior (Xuanwu) behind
• Sixteen lions arrayed in two rows, flanked by sixteen white cranes
• The chamber illuminated simultaneously by sun and moon, with a nine-colored halo above illuminating all heavens

4. Conclude by silently reciting the deity-invocation incantation:

"Most Exalted Dao Ancestor Lord of Supreme Dao (Taishang Daojun), summon forth from my Three Dantian (Shangzhongxia Dantian) the merit officials, left-right dharma protectors, jade incense attendants, jade message maidens, and the thirty-two duty officers of the Five Directional Celestial Emperors to convey these petitions." (Petitions may include celestial harmony, national prosperity, ancestral blessings, or personal cultivation)

5. Closing dedication:

"On this auspicious day, maintaining purification and cultivating the Scripture of Infinite Salvation, may I (or specific person/affair named) attain deliverance through this recitation."

Note: The placeholder "A and B" should be replaced with actual names or purposes. The entire ritual emphasizes achieving salvation through visualization (Guanxiang), spirit retention (Cunshen), and communion with celestial beings.

This scripture outlines a complete Daoist ritual practice, primarily comprising chanting incantations and visualization (meditation) methods oriented to the four directions. Let me explain it section by section:

The preparatory phase requires practitioners to sincerely make vows, directing their intention toward the highest celestial realm of the "Thirty-Two Heavens of the Supreme" where the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism) resides. After chanting the incantations, one should slowly inhale five breaths within the realm of the Thirty-Two Heavens, swallow the Qi according to the prescribed method, sit quietly in meditation, then open the eyes to recite two chapters of scripture. The session concludes with bowing toward the south before retiring.

Regarding the meditation chamber setup: The practice space should generally follow this arrangement, without the need for a specially positioned door in the southwest.

The specific methods for chanting in the four directions are as follows:

Eastern Practice:

1. Sit upright and click the teeth nine times, visualizing nine-colored divine dragons guiding you, enveloped by nine layers of azure clouds.

2. Silently recite the incantation (concerning the protection of the Great Green Thearch and the circulation of numinous Qi).

3. Inhale nine times while chanting.

Southern Practice:

1. Sit upright and click the teeth three times, visualizing vermilion phoenixes soaring amid three layers of crimson clouds.

2. Silently recite the incantation (mentioning the movement of triple Qi and the auspicious arrival of phoenixes).

3. Inhale three times while chanting.

Western Practice:

1. Sit upright and click the teeth seven times, visualizing white tigers and lions standing guard within seven layers of white clouds.

2. Silently recite the incantation (describing the refinement of form through sevenfold Qi and guidance by white tigers).

3. Inhale seven times while chanting.

Northern Practice:

1. Sit upright and click the teeth five times (though not explicitly stated, this number follows the pattern).

2. Visualize mysterious turtles and dark clouds (inferred from Daoist correspondences of the four directions).

3. Silently recite the corresponding incantation.

4. Inhale while chanting.

Each direction requires recitation of specific sixty-four-word true mantras (marked in the text with "from...to..."). Through visualizing the directional sacred animals, cloud energies, and chanting, practitioners attain the state of unity with the Dao. A final note explains that this ritual synthesis was established by combining the essential methods of two eminent Daoist masters, Chen Jingyuan and Zhang Wanfu.

This scripture outlines a complete Daoist ritual practice and scripture-recitation method, consisting of two main components:

Practice Section:

The practitioner should sit upright and tap the teeth five times, visualizing flying dragons, the Dark Warrior (Xuanwu, northern celestial creature), and feathered canopies surrounding them. Imagine divine youths and jade maidens clad in feathered garments enveloping the body within five layers of dark clouds. Then silently recite the incantation, which speaks of drawing in the essential Qi (vital energy) from the northern Mysterious Heaven, allowing the Five Qi (five energies) to nourish the body and illuminate the kidney region (corresponding energy center) both internally and externally. This practice enables ascension beyond the Three Realms, sharing blessings with ancestors, ultimately transcending the cycle of rebirth and having one's name recorded in the immortal registers. Conclude by inhaling Qi five times while reciting.

Efficacy of Scripture Recitation:

The text details the miraculous effects of reciting this scripture at specific times:

1. Prolonged fasting and recitation during the first lunar month can liberate ancestral souls

2. Prolonged fasting and recitation in the seventh month enables personal immortality

3. Prolonged fasting and recitation in the tenth month brings peace to the nation

4. Reciting during the eight seasonal nodes grants status as a Jiugong Zhenren (Nine Palaces Perfected Being)

5. Reciting on one's birthdate purifies the hun and po (ethereal and corporeal souls), eliminating suffering

6. Greater recitation frequency yields stronger effects: ten recitations merit celestial recognition, a hundred enrolls one in the Southern Palace (celestial realm), a thousand brings demon king protection, ten thousand enables soaring through the void

The scripture particularly emphasizes that proper recitation at correct times can eliminate celestial disasters above, remove earthly calamities below, and redeem ancestors in between, ultimately achieving the sublime state of "solitary roaming in the Jade Capital" (free movement in immortal realms).

It concludes by describing the effects of reciting the Great Brahma Sounds of the East (special mantras): nine years of daily recitation brings protection from celestial maidens and youths, bestows the essence of Green Teeth (eastern wood-element essence), causes the body to radiate light, and enables ascension to the Shangqing (Highest Clarity) heaven, with seven generations of ancestors benefiting through enrollment in the Southern Palace.

The Great Brahma Chants of the South: If recited with sincere devotion for three years, the eight celestial directions will each send eight Jade Maidens of Grand Cinnabar and Solar Jade Youths to protect the practitioner. These immortal youths and maidens will bring vermilion essence (the quintessence of Three Qi), restoring one's youthful countenance and preserving it through ten thousand kalpas without aging. Seven generations of ancestors will be liberated to ascend to the Hall of Blessings (celestial paradise), where they will be reborn as immortal embryos, attaining new life.

The Great Brahma Chants of the West, when recited for seven years, summon eight Jade Youths of Pure Numen from each direction. These immortal youths bring the essence of Grand Purity's Seven Qi (the purest primordial energy), eternally preserving one's youthful appearance. Seven generations of ancestors will be delivered to the Southern Palace (celestial southern realm), ensuring their descendants' immortal transformation across generations.

The Great Brahma Chants of the North, recited for five years, invoke eight Jade Youths of Grand Origin from each direction. These youths descend with the nourishing essence of Primordial Five Qi (life-sustaining primordial energy), reversing aging and granting eternal youth. This blessing extends to nine generations of ancestors, securing their celestial ascension through successive rebirths.

When these four sacred chants are properly recited, they dispel malevolent influences, resolve calamities, liberate deceased souls, and accomplish the Daoist path. Practitioners may ascend to celestial realms to behold the Heavenly Emperor, where myriad deities pay homage, beings from the Three Realms stand in reverence, all spirits submit in awe, and the ten directions become purified. Upon perfecting cultivation, one may serve the Three Pure Ones (Jade Pure, Upper Pure, and Grand Pure).

(Annotation by Zhang Wanfu:) This precious scripture was first expounded by the Celestial Worthy in the Heaven of Beginning Azure (one of Daoism's highest celestial realms) to the Lord of the Dao (a high-ranking deity), and later transmitted as the Great Brahma Chants in the Heaven of Grand Cinnabar. Compiled by the Lord of the Dao, it was treasured in the Purple Tenuity Upper Palace of Mystic Metropolis' Jade Capital (Daoism's supreme paradise), its transmission restricted only to sages. Later, the Queen Mother of the West petitioned the Heavenly Emperor to release this scripture for practitioners during the calamitous Year of Jiashen, thus allowing its dissemination in the human realm.

This scripture contains the secret mantras of celestial emperors and supreme demon kings, recording the kalpic cycles of heaven and earth, the true names of myriad deities, and the mysteries of Yin-Yang primordial energy's transformative union. Its profound meaning cannot be fully comprehended, its principles never completely grasped. Those awakened to the Dao naturally penetrate its mysteries. In the celestial realms, it is transmitted only once every forty thousand kalpas; in the human world, bestowed upon but one person every forty years. Reckless disclosure or negligent practice brings calamity upon nine generations of ancestors, condemning them to eternal darkness. Utmost caution is imperative!

(Annotation by Li Shaowei:) This section elucidates the scripture's esoteric origins.

In the sacred realm of Chiming, one of the Daoist celestial paradises, five Heavenly Venerables were expounding scriptures at Boling. Suddenly, the heavens and earth became shrouded in mist and clouds, plunging the world into darkness for three days and nights. The Five Manifestations of the Five Directions (high-ranking deities) addressed the Heavenly Venerables: "Throughout our long attendance at your scriptural discourses, we have never witnessed such phenomena. Normally when you expound the teachings, mountains and seas remain tranquil while heaven and earth stay clear. Yet now daylight resembles night, causing unrest among celestial and earthly beings. We cannot comprehend the reason for this."

The Heavenly Venerables explained: "This occurs because the celestial realms are manifesting auspicious signs. The radiance of the spontaneously generated Jade Characters (sacred script) has temporarily obscured the heavenly light. Let all close their eyes and wait briefly." Indeed, before long, the skies suddenly cleared, and five-colored divine light illuminated the ten directions. In the void appeared luminous script characters measuring ten feet across, their eight corners radiating brilliance so dazzling it became difficult to gaze upon directly.

The Heavenly Venerables revealed to the assembled immortals: "These are the 'Eightfold Converging Numinous Scripts' (the most secret Daoist writings), whose forms undergo infinite transformations, profoundly mysterious and unfathomable." They then appointed the Celestial Sovereign of Primordial Truth (a deity who once descended to instruct the Yellow Emperor) to annotate these characters with phonetic readings and interpretations. Two hundred and fifty-six characters were ultimately compiled and presented to the Dao Lord (high celestial official) to edit into the Scripture of Great Brahma's Hidden Words, appended to the original two chapters.

(Note: The Celestial Sovereign of Primordial Truth previously descended during the Yellow Emperor's era to Mount Emei, where he transmitted the "Three Ones and Five Sprouts" cultivation method before returning to the celestial realms. This account can be cross-referenced with the Scripture of Inner Sounds and the Biographies of Exemplary Immortals.)

The text concludes by listing over twenty relevant Daoist scriptures as authoritative references, including the Scripture of the Jade Capital Mountain, the Vermilion Script of Numinous Treasure, and the Chapters on the Birth of Spirits from the Nine Heavens, alongside historical records like Sima Guang's Records of the Grand Historian: Celestial Officials and Liu Xiang's Biographies of Exemplary Immortals, demonstrating the account's canonical authenticity.

This passage comes from the concluding section of the Illustrated Companion to the Wondrous Scripture of Infinite Salvation and Supreme Rank. Chen Jingyuan, a renowned Daoist master of the Northern Song dynasty, here discusses the "profound meaning of the precious pearl," referring to an important symbolic concept in Daoist cultivation—the "precious pearl" as a metaphor for the internal elixir (Neidan) or primordial Qi within the human body.

The Illustrated Companion to the Wondrous Scripture of Infinite Salvation and Supreme Rank is a work that employs diagrams to elucidate the profound teachings of the Scripture of Salvation (Duren Jing), a pivotal Daoist scripture. The notation "final section of the lower scroll" indicates this marks the conclusion of the text's second volume.

In essence, the passage conveys: Chen Jingyuan here expounds upon the subtle principles concerning the "precious pearl" (representing internal alchemical cultivation), forming the concluding remarks of the lower scroll in the Illustrated Companion to the Wondrous Scripture of Infinite Salvation and Supreme Rank.