《上清三尊譜錄》

The Shangqing Sanzun Pulu (Register of the Three Supreme Deities of Shangqing) records the three highest deities venerated in the Shangqing (Highest Clarity) tradition of Daoism, along with their divine attributes. Here is a simplified interpretation:

This is a reprinted edition of an important Daoist canon text documenting the lineage of the three supreme deities in Shangqing tradition. The scripture begins by stating that practitioners—whether studying the Shangqing Lingbao Jing (Lingbao Scripture of Highest Clarity), Sanhuang Jing (Scripture of the Three Sovereigns), Wuyue Zhenxing Tu (Charts of the True Forms of the Five Sacred Peaks), or the Wuqian Wen Jing (Five Thousand Character Classic)—must pay homage to these three supreme deities (known collectively as the Three Venerable Ones of the Supreme Nine Heavens). This constitutes the foundation of the Jinming Chuying (Golden Light Initial Response) method. Practitioners across the ten directions who follow this method may attain the same realization as I and reach the Yuqing (Jade Clarity) realm. However, a solemn warning is given: copying sacred images of deities requires utmost care, as reckless duplication may incur divine retribution.

The first supreme deity is Shangxuan Zhenming Daojun (Most Mysterious and Truly Illuminated Lord of the Dao), also known as Yuanshi Shanghuang Zhangren (Primordial Celestial Sovereign Venerable). His divine form is described in detail:

• Standing eighteen feet tall, his golden body is translucent like seven-jeweled lapis lazuli.
• He wears a jade crown radiating five-colored halos and is robed in celestial garments of nine-hued flying clouds.
• Over this, he drapes a seamless cloak of flowing light, adorned with sun-and-moon pearls.
• A luminous jade belt of thunder and fire encircles his waist, while a seven-jeweled canopy floats above his head.
• His feet rest upon three celestial realms as he sits majestically on a lion throne of five-colored brilliance.
• Surrounding him are thirty thousand jade attendants (youths and maidens) and countless perfected beings (zhenren), all clad in radiant immortal robes.
• He eternally resides in the Qiong Tian Fu (Jade Heaven Mansion) of the Baming region, within the Golden Aspect Palace of the Shangqing (Highest Clarity) realm.

The scripture emphasizes that practitioners must visualize this majestic form when paying homage, allowing the deity’s divine light to envelop them. After completing the visualization, they must kneel and bow three times in reverence, reciting this invocation:

"May the Supreme Primordial Celestial Worthy descend, shielding and blessing my soul and the souls of my ancestors through all generations."

(Note: The term "cun" refers to Daoist visualization practice, where one intently focuses on a deity’s form; "Yuqing" denotes the highest celestial realm; "Jinming Chuying" is a key cultivation method in Shangqing tradition.)

This passage depicts the sacred vision of a Shangqing (Highest Clarity) Daoist practitioner attaining liberation through contemplation (cunxiang) of the Three Pure Ones (the supreme deities):

The practitioner rides a feathered luminescent chariot, transcending the Ten Sufferings and Eight Calamities to ascend through the ten celestial directions. Within a blessed hall adorned with seven treasures, they experience supreme bliss while all sentient beings attain awakening, with every affliction and confusion dissolving. On the day of attaining the Dao, the practitioner merges with the formless Great Way.

The Second Guide of Liberation (the deity who leads the practitioner's second transcendence) is the Supreme Mysterious Elder (also known as the Exalted True King of the Nine Heavens). This divine being:

• Possesses the sacred surname "𡙙" (explained by the Perfected as pronounced "xuwu" meaning "emptiness-nonbeing")
• Bears the taboo name "𥞆" (pronounced "shangguan dong" meaning "ascending observation of the cavern")
• Holds the sacred character "𥢯" (pronounced "yun fan ling" meaning "moving celestial numina")

His majestic form stands eighteen feet tall, radiating golden light with a body translucent like the crimson sun. A nine-colored halo encircles his neck, crowned with a golden-flower jade headdress. He wears a three-colored flying brocade immortal robe and a seamless cloud-patterned precious cape, adorned with the dual pearls of sun and moon and the divine golden-jade sash. A seven-treasure canopy floats above his head as he stands upon nine-colored clouds, seated upon a nine-colored lion throne. Thirty thousand jade youths and maidens attend him, perpetually burning hundred-harmony incense and scattering five-colored blossoms. All celestial beings wear seven-treasure immortal garments and sit upon seven-colored lotus thrones.

The deity's true form eternally resides in the Golden Orchid Palace of Supreme Ultimate within the Shangqing realm's Bright Opening Township, Thorough Truth District (the Perfected reminds: after visualizing the deity's form, the divine light will illuminate the practitioner, who should then perform three mental prostrations). Upon completing the visualization, make these vows:

"I pray the Supreme Heavenly Worthy may widely open the gates of compassion to universally deliver beings in all ten directions; safeguard our nation's peace and enduring prosperity; shower blessings upon all people and grace my ancestral lineage across generations; liberate departed souls to ascend to the Mysterious Metropolis of the Nine Heavens, resolving all karmic debts. May I, upon attaining the Dao, merge completely with the formless Great Way."

This passage describes the divine manifestation and miraculous attributes of "Golden Radiance Seven Perfected Ones" (Jinming Qizhen), an important celestial being in the Shangqing (Highest Clarity) Daoist tradition:

The Third Guide of Salvation (referring to the Perfected One who guides practitioners in this world, namely Jinming Qizhen) bears the celestial surname pronounced "Xu Xuan Miao," the sacred name "Yan Shiming," and the Daoist epithet "Xi Shang Wu." His majestic form stands eighteen feet tall, emanating golden radiance that illuminates the ten directions. Above his head floats a seven-jeweled aureole (symbolizing the perfected crown of Buddhist-Daoist completion), crowned with a jade headdress that transforms into a hundred golden-light manifestations. He wears celestial robes naturally woven from cloud-patterned brocade, draped with a pearl-embroidered cloak radiating crystalline light.

Adorned with moon-and-sun patterned bells and girded with a jade belt bearing lightning motifs, he moves beneath a nine-colored jeweled canopy, treading upon the flying auroras of the Nine Heavens. Seated upon a throne of embroidered mists and clouds, he is attended by thirty thousand jade maidens and youths. Eternal hundred-harmony incense (a supreme Daoist offering) burns around him as nine-colored celestial blossoms scatter. Countless perfected beings from the celestial realms gather from all directions, all clad in flying transcendents' robes and seated upon numinous flower thrones.

The Golden Radiance Perfected One permanently resides in the Jade Perfection Supreme Ninefold Heaven Golden Manifestation Grotto (a superior celestial realm) within the Cinnabar Numinous Upper Palace's Village of Nine Perfected. The scripture instructs practitioners that after visualizing this guiding master's complete form, divine light will descend, requiring three ritual prostrations. One may then make vows: praying that the Three Pure Ones (Sanqing) will elevate one's ancestral lineage through generations, that fellow recluses pursuing the Dao may all attain transcendence, ultimately reaching the supreme state beyond form and appearance.

The subsequent "Chapter on Golden Radiance's Mysterious Responses" records: the Perfected One of Void-Nonbeing reveals that his master Jinming Zhenren manifested during the Red Brilliance cosmic cycle (a Daoist cosmological era), working alongside the Ninefold Heaven's Primordial Sovereign (i.e., the Jade Void Perfected King Dao-Lord residing on the Ninefold Heaven's Platform of Luminous Perfection) to save beings and guide humanity.

The Shangqing Scripture of the Three Pure Ones' Registers describes the celestial abodes and divine realms of Daoism's highest deities:

The Most High Lord Lao (one of the Three Pure Ones, the supreme Daoist deities), also known as the Exalted Jade Emperor or the Cavern-Perfected Emperor of Primordial Unity, resides upon the Ninefold Celestial Terrace in the Shangqing (Highest Clarity) realm. He traverses the boundless brilliance of the Great Void in his chariot of sun and moon jade wheels, surveying the eight directions of the vast cosmos. Observing the shifting mists across the nine heavenly layers, he journeys freely between the Grotto Heavens and Blessed Lands.

The scripture mentions the "Southern Pole's Nine Vermilion Heavens of Jade Void," a domain governed by the Great Dao Lord of the Void Sovereign (another of the Three Pure Ones). The "Golden Brilliance Jade Kingdom" constitutes one celestial region where the Emperor of the Eight Poles frequently travels. This divine nation contains thirty thousand spontaneously formed palaces adorned with jade inscriptions, illuminated by the radiant light of Flying Dawn Jade Splendor—serving as both the dwelling of the Void Sovereign Lord and the sanctuary for Jade Perfected Golden Immortals.

The "Cavern-Illuminated Jade Terrace" stands ten thousand ren high in the Vermilion Mound south of the Jade Void, constructed from flowing essence treasures and mysterious radiance pearls. This numinous platform emits its own light, illuminating countless southern heavens as the celestial residence of the Supreme Jade Emperor of Highest Clarity.

The "Spiritual Capital's Cavern Center" forms the imperial city of the Great Dao Lord of Primordial Void from the Upper Origin Vermilion Heaven, connecting the supremely silent boundaries of the upper caverns with infinite domains. Three Primordial Qi Elders govern this grotto-heaven, where jade essence vermilion mists mingle with solar-lunar radiance and flying dawn vapors like flickering flames. Here, the Primordial First (referring to the Celestial Worthy of Primordial Beginning) once refined the Authentic Writ of Great Existence (a crucial Daoist scripture), with these precious numinous texts preserved to this day. All perfected immortals ascending to transcendence must first pay homage at the Southern Vermilion Heaven.

(Note: The "Three Pure Ones" (Sanqing) refer to Daoism's supreme deities: the Jade Pure Celestial Worthy of Primordial Beginning, the Highest Pure Celestial Worthy of Numinous Treasure, and the Great Pure Celestial Worthy of the Dao and Its Power. "Grotto Heavens and Blessed Lands" denote the sacred abodes of immortals and cultivation sites in Daoist cosmology.)

This scripture describes the solemn scene and sacred significance of the "Three Pure Ones" (referring to the highest triad of deities including the Celestial Worthy of Primordial Beginning) transmitting scriptures in the Shangqing (Highest Clarity) tradition of Daoism:

When cultivating in sacred grotto-heavens and blessed lands, purifying the body and eliminating turbid Qi (vital energy), one manifests a majestic Dharma appearance radiating golden light, as brilliant as the sun. Upon attaining this state, one can soar through the skies and ascend to the supreme realm of sublime tranquility, where the radiant Dharma form majestically illuminates the ten directions—this represents the perfected state of immortality.

At noon on the first day of the first lunar month during the Jiawu year of the Xuan Yuan era (Daoist calendar), numerous immortals gathered with the "Three Primordial Sovereigns of Great Radiance" (the highest triad including the Celestial Worthy of Primordial Beginning) to receive transmission before the "Authentic Script of the Five Ancient Lords of Primordial Commencement from the Grotto Mystery Numinous Treasure" (an important Daoist scripture). The Perfected Ones explained this occurred during a specific period of the "Red Brilliance Kalpa" (cosmic cycle in Daoist cosmology), marking five complete cosmic cycles from the era of the Celestial Worthy of Primordial Beginning to the first year of the Supreme Sovereign.

At that time, the Three Celestial Worthies descended to the "Altar of Jade Treasure and Eternal Radiance" (sacred altar) to transmit the scriptures. This altar, located at the celestial center, was naturally formed from the refined essence of gold and jade combined with solar and lunar radiance. Its nine tiers correspond to the Nine Heavens (Daoist celestial divisions), rising nine thousand ren (ancient measurement unit) high, illuminating all ten directions with its brilliance. This was the sacred site where transmissions from the Celestial Worthy of Primordial Beginning were received.

The Nine Heavens' True Sovereigns, the Supreme Triad of True Kings, and the Primordial Five Ancient Lords (five venerable deities) collectively witnessed this event, establishing a covenant with the Three Officials of Heaven, Earth and Water (deities governing these realms), pledging exclusive pursuit of the Ultimate Truth. The Perfected Ones explained that such pursuit of ultimate truth activates mysterious cosmic creation, employing great compassion to universally deliver sentient beings while maintaining purity as clear as a polished mirror.

This state transcends ordinary understanding and cannot be comprehended through conventional wisdom. At that time, auspicious signs manifested throughout the ten directions—the heavens rained down the Seven Treasures (seven precious substances), all beings received blessings, and heaven and earth joined in celebration while the sun and moon stood still for over nine thousand years. The True Sovereigns of the Nine Heavens and True Kings all bore witness—this was a supreme opportunity specially prepared for those aligned with the True Dao.

This scripture expounds on the unique salvific power of the Lingbao Jing (Numinous Treasure Scripture), a pivotal Daoist classic, during the Dharma-Ending Age.

The Perfected Being (Zhenren) declares: This teaching was originally not meant to be revealed at this time, yet due to karmic circumstances, it has now manifested. Ordinary people who lack the innate bone structure for immortality (xian gu) or whose names are not recorded in the celestial registers (xian ji) of the heavens are unworthy to receive it.

The Lingbao Jing method can deliver countless beings from suffering, spreading blessings throughout the ten directions. The Perfected Being explains: Without the transformative teachings of the Nine Heavens' Lingbao scriptures, universal salvation would be impossible when the Final Kalpa (world-ending catastrophe) arrives. This Dharma transcends distinctions of good and evil—any who sincerely take refuge will be saved, enabling humanity to endure calamities and preserve civilization. No other method besides the Lingbao Jing can accomplish this.

The scripture emphasizes: When this teaching arises, all false doctrines and heterodox paths will naturally vanish. With boundless compassion, it universally liberates beings, its light of wisdom illuminating all Three Realms (the realms of desire, form, and formlessness). It stabilizes the practitioner's spirit (shen), dispels ignorance, and through the doctrines of the Thirty-Six Sacred Scriptures (the canonical corpus of Daoism), reveals the root of afflictions and the truth of samsara.

The text instructs devotees to discern good from evil, uphold the Ten Precepts (core Daoist ethical guidelines), and practice the Ten Virtues (ten meritorious deeds), thereby dispelling delusion. Ultimately, it leads to the realization of impartiality toward friends and foes alike, transcending the Three Wretched Realms (hell, hungry ghosts, and animal existence). All these attainments stem from the supreme power of the Lingbao Jing method.

The Perfected Being (one who has attained accomplishment in Daoist cultivation) said: True Daoist practice aligns with orthodox teachings through correct awakening, thereby enlightening lost beings and guiding them to the true path. The profound principles within are unfathomably deep—they cannot be grasped through ordinary human benevolence or wisdom, let alone measured by mundane minds and bodies.

The manifestations of the Three Pure Ones (Sanqing: Jade Pure, Upper Pure, and Supreme Pure, the highest deities) pervade all existence in harmony with the workings of heaven and earth. They appear and withdraw in accordance with cosmic cycles (kalpas), and the mystery of their transformations can only be understood by their own direct revelation. Such divine subtleties are comprehensible solely to the wisdom of sages—indeed, they are the luminous manifestations of the highest celestial realm (Jade Heaven), revealing the very source of the Dao.

The nature of the Dao is profound and refined, transcending even the Nine Heavens (jiuxiao) and comprehending all principles before the formation of all things. Its virtue (De) illuminates the Four Symbols (Shaoyang, Taiyang, Shaoyin, and Taiyin), its crimson radiance piercing the primordial chaos, thereby establishing the two polarities (Yin-Yang, heaven and earth). Thus, the numinous charts and prophecies shine brilliantly, the Eight Convergences manifest in the Great Abyss (the primal chaos), and all beings attain awakening.

When darkness is dispelled and the slumbering masses awaken, the teachings are established in response to this opportunity. The patriarchs who ascended to sainthood emerged through the clouds and mists as sovereigns of instruction, unobstructed in their resonance with all things, employing wisdom and power to guide beings according to circumstance. The so-called Great Dao is the supreme culmination of the most refined and ultimate transformations—ineffably mysterious, the sovereign repository of all teachings. To trace its origin is to plunge into depths surpassing the abyss and the ocean, beyond the reach of words and forms.

This ethereal and mysterious state of mind transcends the Three Realms (desire, form, and formlessness), its virtue surpassing all measure, truly reaching a realm beyond ordinary consciousness. It is naturally non-active (Wuwei), nameless and formless, yet capable of all things; seemingly empty yet not mere void, without shape yet all-shaping. All teachings converge here without clinging to form—though silent, it is not lifeless; though without ancestors or lineage, it manifests in emptiness. This mystery pervades the ten directions of space, with all phenomena responding in accordance with conditions, bearing nothing it cannot uphold. Precisely because of this, it unifies and delivers all beings, manifesting greatness above all phenomena and transcending all circumstances.

Through countless kalpas spanning eons, this remains the pure abode of the highest Perfected (Shangzhen). How can the boundless mystery of the Dao be named or its wondrous realm discussed through mere words and images?

This scripture describes the divine being Jinming descending from the celestial realm to impart the true Dao during the Dharma-ending age (kalpa-cycle). His arrival shines like a morning lamp illuminating darkness, reflecting truth as clearly as a jade mirror. Upon his initial manifestation, his divine wisdom radiated throughout the ten directions (a Buddhist term denoting the entire cosmos), illuminating the Three Realms of heaven, earth and humanity, enlightening all sentient beings across the Six Paths (Buddhist realms: devas, humans, asuras, animals, hungry ghosts, and hell-beings).

This represents not only the most precious spiritual treasure, but the very source of all teachings, capable of eternally delivering beings from suffering. Any being who sincerely takes refuge will immediately receive blessings. The text references unimpeded mastery of spiritual attainments like the Six Perfections (Buddhist paramitas), Four Equanimities, and Three Insights, with Jinming's wisdom penetrating both Yin and Yang realms.

Jinming manifests in accordance with the Chiming Kalpa (a Daoist cosmic cycle), his essence united with the natural Dao, requiring no instruction from others. Though his manifestations vary, his fundamental nature remains constant. This scripture was compiled under Jinming's command as the Sanzun Pulu (Register of the Three Venerables), recording three supreme divinities: the Most High Ancestor Void Emperor Dao-Lord of Supreme Non-Being Jade Heaven, the Supreme Jade Clarity Void-Nonbeing Perfected Being, and the Supreme Nine Heavens Elder. All were disciples of Jinming, each commissioned to compile biographies of these Three Celestial Worthies.

Ultimately, these classics were presented to the Primordial Celestial Worthy (one of the highest deities) and preserved by the Three Jewels Jade Emperor within the Celestial Treasure Purple Radiance Palace of Supreme Non-Being Jade Heaven. This palace emits golden light as the supreme sacred site among the ten directions of the Jade Heaven realms.

The Shangqing Sanzun Pulu scripture primarily expounds on the importance of reverently upholding the classics of the Three Pure Ones (Sanzun, the highest Daoist deities) and their corresponding ritual protocols. Here is a modern interpretation:

The scripture describes thirty-six Golden Dawn Jade Youths (Jinchen Yutong, Daoist guardian immortals) who perpetually burn sacred incense of a hundred harmonies, scattering five-colored auspicious clouds and precious flowers as they attend and protect the Jade Classic of the Three Pure Ones' Registers. Practitioners from the ten directions who, when their karmic conditions ripen, obtain this scripture will stand alongside the Three Treasures (Dao, scriptures, and teachers), receiving precious spiritual registers—the highest merit in cultivation.

The Golden Truth Immortal (Jinzhen Xianren) emphasizes: When venerating this scripture, it must be placed together with the Three Caverns True Scriptures (the core Daoist canon) and worshipped with utmost sincerity. Any act of defilement or disrespect will prompt the scripture-guarding Jade Youths to report the offense to the Celestial Treasure Lord (Tianbaojun), immediately subjecting the transgressor to the suffering of "wind blades" (divine punishment).

The Golden Radiance Immortal (Jinming Xianren) adds: Practitioners may, according to their cultivation level, reverently transcribe the Three Pure Ones' Registers Jade Classic on white silk, enclose it in a brocade pouch, and enshrine it alongside the Three Caverns scriptures. If circumstances do not permit, one may also establish a purified chamber solely for its veneration, offering incense and paying homage morning and evening.

The scripture states that those who cultivate according to the method and maintain constant reverence will be observed by the Three Pure Ones (Yuqing, Shangqing, and Taiqing—the supreme triad) through their Dao-perceiving vision, enabling them to resonate with the descent of sacred beings from the ten directions. Ultimately, they will ascend to the holy realm of Jade Clarity (Yuqing), attaining an indestructible golden spirit-body, with Jade Youths perpetually guarding them.

The Golden Truth Immortal warns: Devotees who piously uphold the scripture will receive protection from the celestial deities of the ten directions and the officials of the Three Realms, with heavenly immortals descending thrice monthly to pay homage. The Golden Radiance Immortal further clarifies that the "Three Pure Ones" are none other than the supreme "Three Treasures," stressing the need for extreme caution in their veneration—this being the key to transcending life and death.

Finally, it is revealed that this Golden Radiance Scripture (Jinming Jing) was transmitted after immeasurable kalpas (cosmic eons) for the salvation of sentient beings, hinting at its divine origins.

The Shangqing Three Pure Ones Genealogy scripture states: The Supreme Saints of Fangzhu Tian (one of the Thirty-Six Heavens in Daoist cosmology) represent the most venerated divine beings. Without the karmic conditions created by the turning of the Dharma Wheel (symbolizing both Daoist cultivation and the propagation of teachings), ordinary people would have no possibility of encountering such sacred existences.