《靈寶無量度人上經大法》Vol. 4

During the ancient era of the primordial kalpas, the Celestial Worthy of Primordial Origin brought the heavens into being. The “primordial kalpas” refers to five periods: Longhan, Yankang, Chiming, Kaihuang, and Shanghuang. The Great Luo Heaven is the realm where the August Void resides. It encompasses heaven and earth and is boundless. The scripture says, “Above it, there is no earlier primordial kalpa; only the Dao exists as itself.” The Dao brought heaven and earth into being through the five kalpa periods.

The One Qi of Great Luo—the primordial energy brought forth by the Dao—gave rise to the Three Heavens, or the realms of the Three Pure Ones. These Three Heavens sent down primordial Qi, which in turn brought forth the Nine Heavens, in order: first, Yudan Wuliang Heaven; second, Shangshang Chanshan Wuliangshou Heaven; third, Dongxu Jishang Xuyan Heaven; fourth, Wuji Shangling Yuxu Yuandong Jiran Heaven; fifth, Dongji Wuyan Bujiao Le Heaven; sixth, Shangji Yuanjing Dongwei Huaying Sheng Heaven; seventh, Wuming Zhiji Fanbao Heaven; eighth, Taiji Wuyan Dongyou Moyiq Heaven; and ninth, Yuandong Bolidahuo Heaven. Each of these gave rise to three further heavens, making twenty-six in all. These are the “Heavens of Highest Clarity” mentioned in the scripture. Names such as “High Above” and “Void and Nothingness” can refer to Highest Clarity as a whole; they do not designate only one particular realm within it.

Next, primordial Qi brought forth the Three Realms of the Seed People and the Thirty-Two Heavens. These heavens lie below the Nine Heavens and above the sun, moon, and stars. Each has its own palaces, domain, and rank, and they are connected in sequence to the constellations. Linked with primordial Qi, they bring forth the myriad things and form all kinds of beings and objects.

There are also the Eight Heavens of the Eight Extremities, along with the Outer Brahma Heaven, which lies below the Thirty-Two Heavens, beyond the sun, moon, and stars, and outside the domain of the Eight Extremities. From Clear Tenuity Heaven to Outer Brahma Heaven, there are eighty heavens in all, each with palaces formed from condensed natural Qi. The August Void appointed sovereigns to govern them, with celestial ministers to assist; it also established subordinate officials and aides, and assigned the people and myriad things. Together with the realm where the One Qi of Great Luo resides, these make up the Eighty-One Heavens.

As Dao Qi continued to descend, it brought forth the Nine Earths. The scripture next lists the first few layers:

First is Moist and Lustrous Earth, also called Primordial Virtue. Its Qi is blue above and yellow in the middle, and it is governed by the Minister of Primordial Earth.

Second is Firm-Colored Earth, also called Sovereign Virtue. Its Qi is wholly black, and it is governed by the Deputy of Primordial Court Earth.

Third is Stone-Grease Colored Earth, also called Imperial Virtue. Its Qi is wholly azure, and it is governed by the Earth Dragon of the Tiger’s Mouth.

Fourth is Moist and Fertile Earth, also called Kingly Virtue. Its Qi is wholly yellow, and it is governed by the Great General of Primordial Heart Earth.

The fifth layer is governed by the Land of Golden Millet Marshes, named “Human Virtue.” Its Qi connects with Red Primordial, and it is governed by the Upper Command.

The sixth layer is the Land of Diamond-Iron Marshes, governed by the various Water Virtues. Its Qi connects with White Primordial, and it is governed by the Elder of Bone and Earth.

The seventh layer is the Land of Water-Controlled Marshes, named “Inner Virtue.” Its Qi connects with Purple Armor, and it is governed by the Earth Father and Mother.

The eighth layer is the Land of Great-Wind Marshes, named “Returning Virtue.” Its Qi connects with Green Beginning, and it is governed by the Worthy Earth, Chief of the Clan.

The ninth layer is the Land of the Void Abyss, Colorless and All-Encompassing, named “Prosperous Virtue.” Its Qi connects with Green Pavilion, and it is governed by the Beginning Earth, the Lower Second-Rank Official.

These nine layers are called the “Nine Ramparts” (the nine tiers of Heaven and Earth). Each rampart consists of one layer each of Earth, Water, Fire, and Wind, arranged in sequence from top to bottom. One of the lands is presided over by the Void Sovereign; four other Earth Sovereigns jointly oversee the palaces. The ranks of the divine offices who assist them follow the system of the celestial realm. There are thirty-six Earth Sovereigns in all, corresponding to the celestial emperors of the thirty-six heavens in the nine tiers of the upper realm.

Beneath the Nine Ramparts lies the vast, boundless Palace of the Uncarved, surrounded on the outside by Wind Marshes. The Wind Marshes are the primordial breath of Brahma-Wind. Their force is stronger than pure gold, and they are also called the Firmament Wind. They support the Nine Ramparts and bear the heavens, suspending them high above and floating them in space, where they connect above to the Great Encompassing Heaven. This is how the breath of the Dao moves. Thus the scripture says: “The Wind Marshes fill the empty void; Diamond Strength bears the heavens.” This means that the Wind Marshes fill all space, while the force of diamond supports the celestial realms.

The Three Caverns—the three categories of Daoist teachings—universally nurture and transform the myriad things. The Nine Breaths blend and arise, floating through the Great Origin and moving through the four directions of the void. Only the Dao can encompass such a vast manifestation.

The names of the Five Kalpas (the Primordial Ancestor Kalpa, the beginning of the transformation and birth of the heavens):

Longhan, Yankang, Chiming, Kaihuang, and Shanghuang. These are all remote and vast kalpa-periods that unfolded within chaos.

The names of the Three Realms of the Great Encompassing Heaven (Brahma’s breath established the Nine Ramparts below):

The Jade Clarity Microcosmic Heaven, the Upper Clarity Yu-Yu Heaven, and the Great Clarity Great-Red Heaven. These three realms lie above the Three Realms and within the distant Great Encompassing Heaven.

The thirty-six heavens in the nine tiers are divided into three realms, with twelve heavens in each: twelve heavens in the Jade Clarity Realm, twelve in the Upper Clarity Realm, and twelve in the Great Clarity Realm.

Some of the names of the heavens are: the Unsurpassed, Abundant Single, Immeasurable Heaven; the Formless Heaven; the Essence-Free Heaven; the Entering-Form Heaven; the Limitless, Meditative, Good, Immeasurably Long-Lived Heaven; the Brahma-Practice Heaven; the Mysterious Subtlety Heaven; the Mysterious Clarity Heaven; the Boundless, Void-Cavern, Utmost Supreme, Suyan Heaven; the Mysterious Brahma Heaven; the Mysterious Qi Heaven; the Mysterious Nonbeing Heaven; the Limitless Jade-Void, Mysterious-Cavern, Stillness Heaven; the Supreme Truth Heaven; the Flying Brahma Heaven; and the Flowing Essence Heaven.

The Heaven of Supreme Mystery and Ultimate Freedom from Pride, the Heaven of Mysterious Clarity, the Heaven of Purple Emptiness, the Heaven of Transforming Spirits, the Heaven of Supreme Limit, Formless Transformation, and Responsive Sound, the Ninefold Mystery Heaven, the Heaven of Primordial Clarity, the Heaven of Ultimate Brahma, the Heaven of Nameless Ultimate, Subtle Mystery, and Brahma Treasure, the Subtle Brahma Heaven, the Empty Brahma Heaven, the Void Brahma Heaven, the Heaven of Taiji (Supreme Ultimate), Boundless Brahma, and Kāmāyī, the Natural Heaven, the Mysterious Brahma Heaven, the Heaven of Celestial Clouds, the Formless Heaven of Subtle Mystery and Waves, Pari-daha, the Subtle Mystery Heaven, the Heaven Above Mystery, and the Heaven of Ultimate Form—these are all names of heavenly realms.

Transcend the bonds of the Three Realms—the desire realm, the form realm, and the formless realm—and roam freely in the Shangqing realm. The Seed-People world has thirty-two heavens.

The Three Luminaries

The sun, moon, and stars are collectively called the “Three Luminaries.” The sun brings forth the Three Radiant Forms and is the foundation of Heaven. The eight subtle manifestations of the moon and stars correspond in mystery, their breaths blending into the profound and hidden realm.

Names of the Brahma Heavens beyond the Eight Extremities

The Azure Origin Heaven, the Primordial Azure Heaven, the Primordial Division Heaven, the Great Mystery Heaven, the Great Cinnabar Heaven, the Primordial Mystery Heaven, the Primordial Purity Heaven, and the Great Purity Heaven.

Names of the Immortal Lands within the Domain

“Yue” means to guard and stabilize. The earth is deep and steadfast, bearing all things without shifting. Thus there are the Five Sacred Peaks, the Three Islands, and the Ten Continents, places where immortals and sages dwell.

The Divine Continent is China, the land where the ruler resides, and the largest place within the domain. When its people cultivate the Orthodox Way, they can ascend and become immortals. Above it are the Ten Great Grotto-Heavens, the Thirty-Six Lesser Grotto-Heavens, and the Seventy-Two Blessed Lands, all governed by immortal officials. Within the Grotto-Heavens are five famous mountains, also called the Five Sacred Peaks, which guard China. Famous mountains in other, smaller countries are not listed here.

The Divine Continent, the Three Islands, the Five Sacred Peaks, and the Ten Continents all lie beneath the sun, moon, and stars and above the earth, amid the vast ocean.

Names of the Nine Layers of the Grotto Abyss

The Three Officials and Nine Offices

The Three Officials and Nine Offices are the Three Origins and Nine Palaces. The palace of the Upper Origin is above the Nine Heavens; the palace of the Middle Origin is between the Nine Earths; and the palace of the Lower Origin is within the Abyss of Marshes and Grottoes. Together, the Three Origins comprise the Nine Palaces, with twenty-seven prefectures and one hundred and twenty bureaus. Whether they are numinous immortals, perfected sages, or the countless spirits between Heaven and Earth, all are affiliated with these institutions and governed by their offices. The greatest authority belongs solely to the Three Officials of the Three Origins.

The material above, based on Li Shaowei’s commentary and consulted against the Scripture of the Three Origins and Precepts and the Diagram of the Holy Ranks Throughout Heaven, has been collated and established as the catalogue for this chapter.

The Three Officials, Nine Offices, and Twelve River Sources

The Left Prefecture of Primordial Yellow: the Bureau of Luminous Brahma, the Bureau of Awe-inspiring Spirits, the Bureau of Great Constancy, and the Bureau of Great Clarity.

This passage describes the celestial bureaucratic system in the Lingbao (Numinous Treasure) tradition, one of the major schools of Daoism. The heavenly court is divided into three main realms: Upper Primordial (Shangyuan), Middle Primordial (Zhongyuan), and Lower Primordial (Xiayuan), each containing specific palaces and administrative departments.

The Three Palaces of the Upper Primordial constitute the highest celestial realm where the Heavenly Emperor resides. Here are established nine grand bureaus and thirty-six functional departments (called "offices" or Cao) that govern both celestial immortals and the generative processes of all earthly beings. These palaces are formed from the coalescence of three primordial energies (known as the "Three-Colored Qi"): the dark (xuan), primordial (yuan), and beginning (shi) forces manifesting as azure, yellow, and white radiance.

Specifically:

• The Primordial Yellow Bureau (Yuanhuang Fu), divided into left, center, and right divisions, contains offices like the Propagating Authority Office and the All-Numinous Office.
• The Azure Numinous Bureau (Qingling Fu), similarly tripartite, houses institutions such as the Illuminating Truth Office and the Brahma Conduct Office.
• The Grotto White Bureau (Dongbai Fu) maintains departments including the Rectification Office and the Celestial Surveillance Office.

The Middle Primordial realm features comparable administrative structures:

• The Numinous Spirit Central Bureau (Lingshen Zhongfu) contains the Nine Commands Office and the Summoning Numinous Office.
• The Ancestral Spirit Right Bureau (Zongshen Youfu) oversees the Hill Reception Office and the Nine Qi Office.
• The Seven Negations Serene Illumination Central Bureau (Qifei Tianzhao Zhongfu) administers the Primordial Light Office and the Awesome Veneration Office.
• The Zhoujue Yin Heaven Right Bureau (Zhoujue Yintian Youfu) manages the Five Gatherings Office and the All-Illuminating Office.

The Lower Primordial realm (also called Fengdu, the Daoist underworld) contains:

• The Winding Springs Left Bureau (Lianwan Quanqu Zuofu)
• The Sinful Origin Pool Center Bureau (Zuiyuan Xianchi Zhongfu), among others, responsible for judging departed souls and administering hell.

Each celestial office has distinct responsibilities—some record human virtue and vice (like the Calculating Merit Office), others oversee the promotion and demotion of immortals (such as the Summoning Numinous Office), while certain departments enforce underworld justice (like the Supervising Executions Office). This entire system embodies the Daoist cosmological principle of "correspondence between heaven and humanity," reflecting the belief that celestial organization mirrors earthly bureaucratic structures.

The Three Palaces of the Middle Origin form the second separate palace of the Supreme God, governed here by the Earth Official. Within the palace are nine departments and forty-two bureaus, each responsible for different affairs. Together they oversee the immortal officials, numinous beings, and spirits who bring all things into being and transformation throughout the world. These beings were formed by the gathering of primordial, cavernous, blended numinous Qi and took shape from the essence of utmost yellow; thus this palace was built.

The departments and bureaus under the Middle Origin are as follows:

• Right Department of the Nine Hidden Realms of Great Balefulness: the Bureaus of Subtlety and of the Nine Baleful Forces; also the Bureaus of the Nine Hidden Realms and of the Cold Night.
• Left Department of the Numinous Pivot: the Bureaus of Calamity Illumination and of the Pivot’s Commands; also the Bureaus of Water Brahma and of Sin and Blessing.
• Central Department of the Numinous Treasure, Calamity, and Blades (Southern Water, Left Palace): the Bureaus of Registers and Assemblies, of Hastening Qi, and of Summoning Spirits; also the Bureaus of Summoning Dragons, of the Nine Rivers, and of Heroic Women.
• Right Department of the Long Night: the Bureaus of Opening Illumination and of Delivering Souls; also the Bureaus of Inspecting Essence and of Purity and Rectitude.
• Left Department of the Azure Origin and Numinous Abyss: the Bureaus of Fire Illumination and of Clear Water; also the Bureaus of Blazing Fire and of the Three Illuminations.

The Three Palaces of the Lower Origin form the third separate palace of the Supreme God, governed here by the Water Official. The palace likewise contains nine departments and forty-two bureaus, which oversee the Eight Seas, the Four Great Rivers, and such spirits as the Water Emperor, Dragon Kings, and Water Immortals. These beings govern the Yin-Yang processes of generation and transformation. They were formed by the gathering of the Qi of wind and marsh and took shape from the essence of numinous vastness; thus these palace halls were built.

The departments and bureaus under the Lower Origin are as follows:

• Central Department of Shuo Dan (the direction of Azure Radiance, among the central palaces): the Bureaus of Registers and Seals, of Water Commands, and of Illustrious Models; also the Bureaus of the Cavern Source, of Inspection and Assembly, and of Calamity and Reconciliation.
• Right Department of the Nine Departments and Cold Night: the Bureaus of Hastening Water and of the Cavern Yang; also the Bureaus of the Dragon Stables and of the Pivot.
• Left Department of Opening Deliverance and Calamity Reconciliation: the Bureaus of the Northern Dipper and of Correct Examination; also the Bureaus of the Nine Disciplines and of the Four Extremes.
• Central Department of the Numinous Passage and Great Calamity (Luofeng, Right Palace): the Bureaus of the Hidden Night, of Long Calamities, and of Suffering Spirits; also the Bureaus of the Three Hardships, the Five Laws, and the Ten Thousand Plunderings.
• Right Department of Spring Bend and Ghostly Spirits: the Bureaus of Calamity and Blades and of Long Suffering; also the Bureaus of the Deep Waves and of Limitlessness.

Overview and Hidden Meaning of the Thirty-Two Heavens

From the Great Yellow Heaven of the Imperial Zeng to the Heaven of the Seven Luminaries and Maya Above, there are six heavens belonging to the Realm of Desire, the heavens bound by cravings. From the Heaven of Emptiness and Transcendent Balance to the Heaven of Limitless Oath, there are eighteen heavens belonging to the Realm of Form, the heavens of visible form. From the Heaven of Bright Courtyard and Vast Expanse to the Heaven of Great Simplicity, Exquisite Joy, and Supreme Prohibition, there are four heavens belonging to the Formless Realm, the heavens without visible form. These three categories are collectively called the Three Realms.

From the Heaven of Supreme Emptiness and Highest Rank, through the Heaven of Constant Fusion, to the Heaven of Supreme Ultimate, Peaceful Upbringing, and Exalted Yi, there are four heavens called the Heavens of the Seed People. We now examine this scripture and divide its contents into ten sections. The first section is “The Names of the Heavens and the Kalpas.”

The text first explains the ten categories recorded in the celestial map: the names established when the celestial realms were first divided; the title of the Celestial Emperor, appointed by the Celestial Worthy of Primordial Beginning; the emperor’s personal name; the duties under his authority; the stellar Qi associated with him and connected to the movements of the Twenty-Eight Lunar Mansions; the name of the Primordial Qi received; its color, which indicates the power of each of the nine kinds of Primordial Qi; the “Great Brahma Hidden Words,” the inner sounds of the celestial realm, secret sounds compiled by the Dao Lord whose origin is explained in the chapter; the boundaries between celestial realms, distinguishing ascent from descent; and the lifespan of their inhabitants.

This map is regarded as an important part of the precious scripture. Those who recite and uphold it should study it carefully and practice in accordance with it. In compiling this chapter, its authors consulted the commentaries of Chen Jingyuan and Cheng Xuanying, as well as explanations by Li Shaowei, Xue Youqi, Yan Dong, and others, and drew on works including Wings to the Diagram of the Primordial Mystery, Numinous Chapters of the Empty Cavern, The Inner Sounds of the Scripture, and The Scripture of Jade Characters.

The following entries give the names of the celestial realms, the Celestial Emperors’ titles and personal names, the lunar mansions under their authority, the names and colors of the Primordial Qi, the Great Brahma Hidden Words, the boundaries between celestial realms, and the lifespans of their inhabitants. The phrases in parentheses are the corresponding realm names or hidden words:

• Taihuang Huangzeng Heaven: The Celestial Emperor’s title is “Perceiver of Awakening,” associated with the register of longevity; it corresponds to the Kui and Bi mansions. Its Great Brahma Hidden Words are “Brahma Origin, Yang Yellow” (Danlou Awei, Wuhe Guanyin). The inhabitants live for nine million years.
• Taiming Yuwan Heaven: The Celestial Emperor’s title is “Grasping Awakening”; he oversees the deliverance of souls and their rebirth. It corresponds to the Bi mansion. Its Great Brahma Hidden Words are “Upper Yang, Green” (Xuyan Mingshou, Fa Lan Budan). The inhabitants live for eighteen million years.
• Qingming Hetong Heaven and Yuanyu Qijing Heaven: The Celestial Emperor’s title is “Great Awakening”; he is responsible for spreading the orthodox teachings. They correspond to the Shi mansion. Their Great Brahma Hidden Words are “Solar Yang, Blue” (Jiana Ayi, Huhe Liuyin). The inhabitants live for thirty-six million years.
• Xuantai Pingyu Heaven and Liudu Neixian Heaven: The Celestial Emperor’s title is “King of Nurture”; he is responsible for summoning and subduing the demon host and elevating and rescuing the immortals and perfected beings. They correspond to the Wei mansion. Their Great Brahma Hidden Words are “Clear Yang, Red” (Huadu Quli, Xianpu Yuzhen). The inhabitants live for seventy-two million years.
• Yuanming Wenju Heaven and Chou Falun Heaven: The Celestial Emperor’s title is “Brahma Cloud”; he oversees the circulation of Primordial Qi. They correspond to the Xu mansion. Their Great Brahma Hidden Words are “Cavernous Yang, Gray” (Daluo Huofan, Sanyan Qingyun). The inhabitants live for one hundred and forty-four million years.

In these entries, the word “yu” introduces the lifespan of the celestial inhabitants. “Great Brahma Hidden Words” refers to the secret sounds of the celestial realms recorded in the scripture; they are generally retained in their original form rather than translated word for word.

The Seven Luminaries of Shangming, the Friction of Yi, the Tranquility of Yan and Wai: names such as Jade Truth, Opening and Deliverance, Hidden Calamity, Woman’s Passage, Yang Black, Flying Smoke, Jade Capital, and the Demon of Brightness at the Upper Gate belong to the Desire Realm. Their span is 280 million years, or 288 million years.

The Vacuity and Nothingness of Yueheng, the Correctly Settled Light: names such as Supreme Brightness, Supreme Dao, Ox Establishment, Yang Blue, the Foremost of Non-Action, and Returning Footsteps Flowing into Mystery belong to the Form Realm. Their span is 570 million years, or 576 million years.

The Vast Haze and Obscurity of the Supreme Ultimate, the Nine Prosperities Nurtured in Curved Form: names such as Xu Yuan, Refining and Deliverance, Bitter Decay, Northern Dipper, Yang Purple, A Tuo Entwined by Dragons, and the Four Symbols of Xu Yuan belong to the Form Realm. Their span is 1.15 billion years, or 1.152 billion years.

The Red Brightness and Harmonious Yang, the True Ones Above Who Govern Prohibitions: names such as Radiant Brightness, Refining Immortals of the Dipper, True Completion of the Winnowing Basket, Brahma’s Beginning, Yang White, the Southern Yama Cave of Floating, and the Jade-Eyed Multitudes belong to the Form Realm. Their span is 2.24 billion years, or 2.2404 billion years.

The Mysterious Brightness and Reverent Splendor, the Strange Sounds of Empty Songs: names such as Worldlessness, Response and Transformation, All Things, Winnowing Basket Yang, Radiant Yellow, Brahma’s Form Falling into Emptiness, and the Nine Spirits Pushing Forward belong to the Form Realm. Their span is 4.608 billion years.

The Radiant Brightness and Ancestral Drift, the Sacred Light: names such as Awakening in Luo, Receiving the End of the Kalpa, Students of Immortality, Tail Yang, Cave Green, Zeluopengtai, and the Green Net of the Great Thousand Worlds belong to the Form Realm. Their span is 9.216 billion years.

The Imperial Bamboo and Falling Reed, the Marvelous Eloquence of Mo Ying: names such as Shao, Those Who Test Their Learning in Immortality, Heart Yang, Bright Green, the Nine Uglinesses of Miaomang, and Shaoyao Yuanzhan belong to the Form Realm. Their span is 18.032 billion years.

The Empty Brightness and Hall Radiance, A’Lou Lou Sheng: names such as Clouds Above, Opening and Delivering Heaven and Earth, Room Yang, Evolving Red, the Nine Capitals Above the Clouds, and Flying Life Rising of Its Own Accord belong to the Form Realm. Their span is 36.864 billion years.

The Observant Brightness and Upright Stillness, Yumi Luoqian: names such as Purity, Delivering the Bodies of Students, Net Yang, Mysterious Gray, Nayu Yufu, and the Wheel of the Mo Luo Dharma belong to the Form Realm. Their span is 73.728 billion years.

These passages mainly list the names of the various heavenly realms, the names of divine perfected beings, directions or colors, and the corresponding vast spans of time. The variants in parentheses reflect different textual readings, which also account for differences in how the numbers of years are written.

This passage lists eight levels of heaven—the different celestial realms in Daoism—and records each one’s name, the people it saves, its direction and Yin-Yang attribute, its color, and the corresponding span of time. Slashes in parentheses indicate variant readings; these are retained below.

1. Xuanming Gongqing / Longluo Puti: This heaven is called Jing (a variant reads “the body that has attained the Dao”). It corresponds to the Kang lunar mansion, belongs to Yang, and is the color of deep black (variants: “Hongchi Wujing / Lanzi Yunrong”). The stated time span is 177.456 billion years.

2. Taihuan Jiyao / Wanli Wuyan: This heaven is called Kuoyi (a variant reads “those who study to become immortals”). It corresponds to the Jiao lunar mansion, belongs to Yang, and is an intense blue-green (variants: “Fulang Kuoyi / Shenying Zigong”). The stated time span is 294.912 billion years.

3. Yuanzai Kongsheng / Kaizhen Dingguang: This heaven is called You and is associated with refining and delivering the dead, enabling departed souls to live again (variant: “refining and delivering the souls of the dead, so they are reborn in Zhen”). It corresponds to Fan Shaoyang and is purple (variants: “Daoli Chan You / Poni Jiu Tong”). The stated time span is 589.824 billion years.

4. Tai’an Huangya / Polou Atan: This heaven is called Wan and is used to open the way to salvation for the virtuous. It corresponds to the Zhen lunar mansion, belongs to Great Yang, and is white (variants: “Wanshou Dise / Hall of Great Subtlety”). The stated time span is 1,179.648 billion years.

5. Xianding Jifeng / Zhaomo Tong: This heaven is called Liu and is used to deliver those who have accumulated good deeds. It corresponds to the Yi lunar mansion, belongs to Vast Yang, and is yellow (variants: “Liuluo Fanmeng / Jingwei Xiaoyu”). The stated time span is 2,359.296 billion years.

6. Shihuang Xiaomang / Saluolou Wang: This heaven is called Yimiao and is associated with rescuing departed souls from the darkness of night. It corresponds to the Zhang lunar mansion, belongs to Cavern Yin, and is green (variants: “Yimiao Wuji / Wanshou Shaodu”). The stated time span is 4,718.592 billion years.

7. Wengzhong Furong / Minba Kuang: This heaven is called Alei and is used to summon departed souls back and gather true spirits. It corresponds to the Xing lunar mansion, belongs to Opening Yin, and is blue-green (variants: “Alei Yuzhu / Huamo Yanyou”). The stated time span is 9,437.184 billion years.

8. Wusi Jiangyou / Mingfan Guang: This heaven is called Aqiu and is used to open the way to salvation for virtuous souls. It corresponds to the Liu lunar mansion, belongs to Mysterious Yin, and is red (variants: “Jiukai Zibian / Ana Pinshou”). The stated time span is 18,874.368 billion years.

“Refining and delivering” and “opening the way to salvation” are Daoist ritual terms. They refer to assisting departed souls through ritual practice so they may escape suffering. The names of the heavens, lunar mansions, colors, and other elements in the scripture largely serve to form an ordered system of celestial realms. Some phrases are obscure and have variant readings; their names are retained as given.

This passage lists nine tiers of heaven and their corresponding spirits, immortals and perfected beings, celestial rulers, and kalpas. Slashes in parentheses separate variant forms or readings, so some wording is difficult to determine. The translation below follows the text as it stands:

The first tier is called “Shangdie Ruanle” or “Bobojian.” It is home to spirits and demons of countless kinds, and lies within the vast, dark-blue realm of Haoyin. This tier corresponds to a kalpa of “377,408” or “1.736 billion years.”

The second tier is called “Wuji Yunshi” or “Piao Nu Qionglong.” Its ruler is called “Kui,” and is in charge of delivering and transforming all beings, or of matters concerning immortals. This tier lies within the extremely dark realm of Jingji Yin and corresponds to a kalpa of “754,907” or “7.472 billion years.”

The third tier is called “Haoting Xiaodu” or “Huijue Hun.” Its ruler is called “Ji,” and is responsible for delivering and uplifting those who cultivate and study, or “Jingcan.” This is the realm of Fanyin, where green emerges, and it is associated with “Quewu Ziyu Jiuri Daoqian Wuse.” It corresponds to a kalpa of “150,999,494,400,000 years.”

The fourth tier is called “Shuotong Yuandong” or “Fanxing Guansheng.” Its ruler is called “Fuli,” and is responsible for delivering and transforming those who cultivate and study so they may become immortals. This is the realm of Shenyin, where purple is transformed, and it is associated with “Kunmu Dongfu Xingse Shangxuan Wuse.” It corresponds to a kalpa of “320,989,818,000,000 years.”

The fifth tier is called “Hanchong Miaocheng” or “Nayu Chouying.” Its ruler is called “Tuo” and is the sovereign. This is the realm of Zuiyin, where brightness becomes clear, and it is associated with “Tuoluo Yumiao Miao Qi He Yun Wuse.” It corresponds to a kalpa of “602,979,776,000,000 years.”

The sixth tier is called “Taisu Xiule” or “Luo Jue Chang.” Its ruler is called “Kui,” and is responsible for registering and commanding the demon kings. This is the realm of Biyin, where the yellow of the depths appears, and it is associated with “Feitian Dachou Zongjian Shangtian Wuse.” It corresponds to a kalpa of “1,207,955,952,000,000 years.”

The seventh tier is called “Taixu Wushang” and has overall command of spirits and demons. Its ruler is called “Ji,” and is responsible for delivering and uplifting the bodies of those who cultivate and study. This is the realm of Maoyin, where numinous green appears. It mentions the “Shatuo Ying Kalpa” and “Xianliang Longhan.” This place is called “the boundless realm of the seed people.”

The eighth tier is called “Taishi Yulong” or “Miaomiao Xingyuan.” Its ruler is called “Fuli,” and is responsible for summoning the immortals and perfected beings. This is the realm of Weiyin, where the soul is blue. It mentions “Bilu Fuli Kongge Baozhen” and is also called “the boundless realm of the seed people.”

The ninth tier is called “Longbian Fandu” or “Yun Shang Xuanxuan.” Its ruler is called “Eyi,” and is responsible for advancing people toward immortality and helping them cultivate into perfected beings. This is the realm of Louyin, where red takes shape. It mentions “Eyi Wupin Dongmiao Zizhen” and is also called “the boundless realm of the seed people.”

“Kalpa” is a unit of immense duration in the Daoist view of the cosmos. “Delivering and uplifting” refers to saving and elevating beings through religious cultivation or ritual.

The Great Equality of Taiji, the Great Choice Dharma Gate: the highest essence guides the learned; Kui Yin is the utmost blue-green. The primordial Brahma is vast and boundless; in hidden stillness, it delivers people and brings the people to boundlessness.

The Domains Governed by the Five Directions and Five Emperors

The “Five Heavens” mentioned in the scripture are five directional heavens, formed from five kinds of divine Qi and situated in the great expanse of space. They are arranged above the Five Dipper constellations and correspond to the Five Sacred Peaks; each is governed by one of the Five Emperors of the Five Directions. “The heavens of the five directions” refers here to heavens distinguished by direction and color, not to visible, physical skies. Those who recite the scripture should know the titles of the Five Elders, Five Emperors, Five Dippers, and Five Great Demon Kings, as well as the affairs each governs.

This chapter was compiled from Chen Jingyuan’s interpretation, Cheng Xuanying’s commentary, Li Shaowei’s annotations, the Illustrated Essentials of the Book of Documents, the Five True Texts, and other sources.

The Five Emperors of the Five Directions, the Five Dippers, and the Five Great Demon Kings each have surnames, titles, and duties. The scripture lists them according to the east, south, west, north, and center:

• The East belongs to the color blue-green and is called Qingling. Its heaven is called the Blue-Green Heaven, and the title of its Elder is Ling Weiyang. Beneath it are the seven lodges Jiao, Kang, Di, Fang, Xin, Wei, and Ji, together with the names of the associated sovereigns and demon kings. Its duties are to protect the hun soul and govern the span of life.
• The South belongs to the color red and is called Danling. Its heaven is called the Red Heaven, and the title of its Elder is Chi Biaonu. Beneath it are the seven lodges Jing, Gui, Liu, Xing, Zhang, Yi, and Zhen, together with the associated names. Its duties are to nourish Qi and aid the growth of life.
• The West belongs to the color white and is called Haoling. Its heaven is called the White Heaven, and the title of its Elder is Bai Zhaoju. Beneath it are the seven lodges Kui, Lou, Wei, Mao, Bi, Zui, and Shen, together with the associated names. Its duty is to keep the registers of the hun and po souls.
• The North belongs to the color black and is called Wuling. Its heaven is called the Black Heaven, and the title of its Elder is Ye Guangji. Beneath it are the seven lodges Dou, Niu, Nu, Xu, Wei, Shi, and Bi, together with the associated names. Its duties are to circulate blood and Qi and govern matters of death.
• The Center belongs to the color yellow and is called Huangling. Its heaven is called the Yellow Heaven, and the title of its Elder is Han Shuniu. The scripture lists the stars, divine commanders, and other gods associated with the center, and says its duties are to oversee and inspect all directions and command the assembled spirits and gods.

The Five Dippers, star lodges, and demon kings described here are divine beings and stellar offices within the Daoist cosmological system. The text links the star lodges and divine titles of the five directions with duties such as protecting the hun and po souls, nourishing Qi, and governing life and death. It explains that those who recite the scripture should be familiar with these titles and duties.

The Qi Tied to the Star Lodges

The four cardinal directions have twenty-eight heavens, each corresponding to the Qi of one star lodge. The four intercardinal directions have four additional heavens, each associated with the Brahma-Qi between two neighboring lodges. These Qi interweave and descend in sequence. The passage then mentions the northeast, but the source text ends before completing this section.

In the celestial realm there is also an arrangement of constellations by direction. Where the constellations gather in the northwest, it is as though a current of life force spirals upward, rising like a ram’s horn. Although this flow of Qi accords with the meaning described earlier, readers may find the directional explanation confusing, so this diagram has been drawn to clarify it.

The Three-Five Divide the Original Qi of the Upper Origin

The Seven Lords of the Northern Dipper (the divine lords of the Big Dipper) and the twenty-eight constellations of the four directions make thirty-five in all. Together they divide responsibility for the original Qi of the Upper Heaven and govern the transformations by which all things between Heaven and Earth come into being.

The Northern Dipper lies at the center of the heavens. The Records of the Grand Historian, in its “Treatise on the Celestial Offices,” says that the Dipper is like the chariot in which the Celestial Emperor rides. It moves through the center of Heaven, rules the four directions, distinguishes Yin and Yang, arranges the seasons, balances the Five Phases (Wood, Fire, Earth, Metal, Water), advances the seasonal nodes, and establishes the measures of time. The movements of the constellations are therefore all linked to the Northern Dipper. Here, following the constellation chart with care, I explain the “eight numbers” discussed in this chapter.

The Eight Numbers

The “eight numbers” are the items associated with the number eight. The relevant ones are listed here. According to the Scripture of the Wheel of Conformity, with Commentary by Yan Dong, this chapter discusses the “Eight Powers, Eight Radiances, Eight Obscurities, and Eight Gates.”

• Dragon: the sun, at the eastern extremity; the gate of the celestial Dharma Wheel in the east.
• Qilin: the moon, at the southeastern extremity; the gate of the celestial Dharma Wheel in the southeast.
• Tiger: associated with the Wood virtue and the Year Star; at the southern extremity, the gate of the celestial Dharma Wheel in the south.
• Leopard: associated with the Fire virtue and Yinghuo; at the southwestern extremity, the gate of the celestial Dharma Wheel in the southwest.
• Lion: associated with the Metal virtue and Taibai; at the western extremity, the gate of the celestial Dharma Wheel in the west.
• Vermilion Serpent: associated with the Water virtue and Chenxing; at the northwestern extremity, the gate of the celestial Dharma Wheel in the northwest.
• Celestial Horse: associated with the Earth virtue and Zhenxing; at the northern extremity, the gate of the celestial Dharma Wheel in the north.
• Fierce Beast: associated with the Five Dippers and the various stars; at the northeastern extremity, the gate of the celestial Dharma Wheel in the northeast.

The Beginnings and Endings of the Eight Sections

The scripture spoken by the Celestial Worthy is divided into two chapters, each with a preface at its beginning and end. The “Great Brahma Hidden Words” (sacred, esoteric phrases in Daoist scriptures) also have prefaces at the beginning and end, all composed by the Dao Lord. The related accounts appear in the Scripture of Bright Treasure, in the chapters “The Sealed Scripture Descends into the World” and “The Origins of the Inner Sounds.”

The prefaces are now separated from the main text, and the sections are divided into chapters. The word counts and titles have been established according to the canonical edition. The whole text contains 4,576 characters.

Chapter Titles

• Preface to the Two Chapters by the Great Lord of the Dao: From “The Dao says: Once, in the Heaven of Primordial Azure…” to “face east and recite the scripture,” 1,595 characters in all.
• First Chapter of the Precious Scripture of the Celestial Worthy of Primordial Beginning: From “The First Chapter of the Numinous Treasure of the Cavernous Mystery of Primordial Beginning” to “the Five Emperors of the Three Realms declare their words in the Upper Clarity,” 1,278 characters in all.

Later section of the Precious Scripture of the Celestial Worthy of Primordial Beginning: from “Jade Register of the Primal Cavern” to “Through negligence and disrespect, one falls into hell, bringing calamity upon the seven generations of ancestors,” totaling 786 characters.

Postface to Chapter Two of The Most High Lord of the Dao: from “The Dao says: these two chapters” to “then one will surely fully understand the utmost words,” totaling 440 characters.

Preface to the “Great Brahma Hidden Utterances”: from “Among the heavens” to “the middle section of the numinous scripture,” totaling 19 characters.

The “Great Brahma Hidden Utterances”: from “Danlou Ahui” to “in silent stillness, delivering people,” totaling 256 characters.

Postface to the “Great Brahma Hidden Utterances”: from “The Dao says: these boundless sounds of the Great Brahma Hidden Utterances among the heavens” to “the vastness is profoundly mysterious.”

The Section on Splitting Characters into Talismans

The Primordial Beginning Chapter

The August One said: “‘Primordial Beginning’ is an honorific title of the Celestial Worthy, and it has twelve names. Why do we say this? The Lord Lao manifests in response to conditions in ten ways, the Lord of the Dao in eleven, and Primordial Beginning in twelve. Thus the twelve Qi of the center correspond to the method of delivering people through ‘Mysterious, Primordial, and Beginning.’ One may carry it out sentence by sentence in accordance with the scripture, using it to save the dead and deliver the living. The oral formula is held at the middle finger.

“The twelve names are:

“First, Primordial Beginning, Supreme Scripture of Deliverance for Boundless Beings.

“Second, the Celestial Worthy of Primordial Beginning is about to proclaim this scripture.

“Third, the Celestial Worthy of Primordial Beginning has proclaimed the scripture once.

“Fourth, the Celestial Worthy of Primordial Beginning sits suspended in the air, above a five-colored lion.

“Fifth, Primordial Beginning suspends a precious pearl.

“Sixth, Primordial Beginning is within the precious pearl.

“Seventh, the Celestial Worthy of Primordial Beginning proclaims what is taught in the scripture.

“Eighth, before the desk of the Most High Emperor of Primordial Beginning.

“Ninth, the original chapter of Primordial Beginning’s Cavern Mystery Numinous Treasure.

“Tenth, Primordial Beginning brings forth the heavens through transformation during the ancestral kalpa.

“Eleventh, Primordial Beginning’s talismanic mandate.

“Twelfth, the middle section of Primordial Beginning’s numinous scripture.

“When the two characters ‘Primordial Beginning’ are separated, they signify the following:

“Taiji, the Supreme Ultimate; the Primal Beginning; the Great Beginning; ancestral Qi. The two Qi divide and take form; the Three Powers each assume their place; the Four Beginnings establish their patterns. The Maiden settles the position of Kun; the wondrous reaches the mystery upon mystery. A woman takes form in the womb, with the Numinous Treasure preserved within.

“On the first turn, the heavenly realm is vast and clear; on the second, the earth is vast and numinous; on the third, humanity joins with the mysterious truth.

The Dao Says Chapter

The August One said: “‘The Dao says’ is the jade edict of the Celestial Worthy of Primordial Beginning, a decree issued by a Celestial Worthy. The ‘sayings’ referred to here comprise twelve items, established according to the number of the year. They can be used to treat every illness, gather a thousand spirits, and summon harmonious Qi…”

Using the body’s Qi fields—the places where practitioners visualize and circulate Qi—together with seven kinds of breath, one makes talismans.

The first passage of the scripture says: Long ago, in the blue-green heavens, within the vast, floating land of Biluokongge…

During practice, point the middle finger toward the central palace, the point visualized at the body’s center, and gaze upward toward it. Inhale the central yellow Qi, visualized as yellow breath arising from the central palace, and send it into the mouth. Then draw in the Qi of the upper, middle, and lower Dantian, filling the body’s Qi field. Blow out the breath and form the talisman in seal script.

The second passage of the scripture says: At that time, the Celestial Worthy of Primordial Beginning recited the scripture once. The countless kinds of Perfected Ones, Great Spirits, and many other deities from the boundless eastern reaches all came through the air. This method can subdue violent demons and drive them away.

The third passage of the scripture says: The contents of the scripture spoken by the Celestial Worthy of Primordial Beginning are all the inner names and hidden sounds of the emperors of the heavens. They also include the demons’ secret taboos and the hidden names of the myriad numinous beings.

Written in seal script, these words become the secret names of the deities of the heavens. They should be used when performing secret incantations.

The fourth passage of the scripture says: Whenever this scripture is recited ten times, all the deities of the heavens will descend together.

This method may be used to summon, with the nail of the middle finger, the redeemed deities of the Ten Directions, the High Sages, the Perfected Ones, the Flying Celestial Kings, and others.

The fifth passage of the scripture says: Recite this scripture during the purification retreat in the first month of the year.

Whenever the scripture is recited, first take this talismanic preparation in accordance with the relevant seasonal node.

The sixth passage of the scripture says: On days when the ritual of walking the Way is performed…

Before ascending the altar to worship, treating illness, or subduing demons, first perform this method. It may also be worn.

The seventh passage of the scripture says: These two sections of the scripture are the hidden sounds of the emperors of the heavens and the most numinous demon kings.

After writing the jade characters—scriptural characters used in Daoist talismans—on four fingers, take them first.

The eighth passage of the scripture says: The movements of Heaven and Earth and the succession of generations will at last bring universal salvation, without end.

The middle section of the thumb may be used according to the purpose of each line of the scripture.

The ninth passage of the scripture says: Even those who are new to the Way and have practiced only a little can gradually attain the realm of the immortals through this method.

Write on the nails of the five fingers. Whenever submitting a memorial to Heaven to seek forgiveness, take this first.

The tenth passage of the scripture says: The movements of Heaven and Earth come to an end, reaching the realm of measureless salvation.

Write on the lower joint of the middle finger, using it according to the purpose of each line of the scripture.

The eleventh passage of the scripture says: Whoever possesses this scripture…

By practicing on the middle section of the middle finger, one can summon the great demons of the Three Realms and have them recommend the practitioner for elevation to a High Immortal.

The twelfth passage of the scripture says: These are the great Brahmā’s hidden words of the heavens, measureless sacred sounds.

On the days of Yin, Shen, Si, and Hai, this method may be used to convey memorials and formal petitions. Worn on the body, it enables one to pass through the tribulations of astral winds and reach the heavenly gate directly.

Chapter on the Pure and Clear Realm of the Myriad Forms

The Celestial Worthy says: “Myriad forms” refers to the radiance of all things as they face and pay homage to the heavenly palace where the Emperor resides. “Pure and clear realm” refers to the Cinnabar Pool, Eastern Well, Yellow Radiance, and other places where the Perfected Immortals of the heavens refine their forms. Therefore, what follows…

If guilty souls—spirits who have committed offenses and remain in the underworld—wash and refine their dark, heavy Qi in the spring of Pure Mist and Yellow Florescence, they can ascend to the realm of Yang. Practitioners who can refine their own bodies may cultivate the way of corpse liberation, a Daoist method in which the physical body sheds its form and consciousness rises. They need not pass through hell, but can roam freely through the heavens.

When writing Fulu (talismans and registers), make the hand seal at the center of the left middle finger and hold the brush in the right hand, with its tip pointing toward the Gate of Heaven. Inhale twelve times, then blow on the brush and recite the incantation to complete the Fulu.

The golden sweet dew and jade nectar, the sweet liquid consumed by immortals, illuminate all that they touch, revealing the Cinnabar Yang in brilliance. The numinous, precious, upright Qi stands forth, its radiance mingling with the mysterious capital, the celestial palace of Daoist teaching. It can refine and nourish ghost souls, bringing them transformation, strengthening their Po (corporeal soul) and intensifying their Hun (ethereal soul).

Incantation of the Eastern Well:

The water of the Celestial River pours into the Eastern Well; the water of Stone Radiance gathers and becomes essence. A rounded light brushes the numinous radiance; its mysterious brilliance shines clear and bright. The Celestial Worthy of Primordial Beginning dispels layer upon layer of darkness, and both the people of Heaven and the moon are renewed.

All beings bathe by the Orchid Pool, while a dragon bears the vase of the Long-Geng star on its back. Golden boys scatter fragrant blossoms; jade maidens spread the radiance of the Five Planets. Wearing caps and sashes, they wash in Jade Ford and refine and deliver the forms of the Five Immortals. Their bodies become fragrant and pure; the myriad spirits descend, and, riding the light, they ascend to the lofty celestial realm.

Scriptural phrases used as talismanic passages:

The two characters “Dao speaks” (You marker, a hand seal or talismanic sign; used to treat all illnesses); at the beginning, one should go before the ritual seat (Zi-Wu Dipper, a related hand seal or talismanic form; used to hasten childbirth). “Perfected One of Wondrous Practice” (Upper Clarity script; used to ward off evil); “Flowing Essence, Jade Radiance” (Hai marker; used to treat intercourse in dreams and kidney ailments); “The five colors flourish luxuriantly” (You marker; used to treat shortness of breath); “The spirit wind is still and silent; clouds conceal the mountains” (Zi marker; used to treat Qi disorders); “The sky is free of drifting veils; the four Qi are bright and clear” (center-of-the-middle-finger marker; used to treat eye disorders); “Seated suspended, floating in emptiness; the five-colored lion” (center-of-the-middle-finger marker; used to protect a home and treat weak breath in the mouth); “The five-colored mysterious dragon” (Chen marker; used to treat foot ailments); “Whistling and singing in harmonious tones” (You marker; used to treat lung ailments); “The Five Elders open the way” (center-of-the-middle-finger marker; used to treat spleen ailments); “The gathered immortals attend the carriage” (Yin marker; used to hasten childbirth, protect the body, and treat coughs); “The ministers of all the heavens” (used to make plants and trees flourish; the Mao marker is written at the root of the earth); “The Great Spirit Who Oversees Birth; overseeing the true and delivering the living” (Mao marker; used to hasten childbirth and assist in difficult labor); “The Eastern Dipper governs the count of years” (Mao marker; used to add years to one’s lifespan); “The Western Dipper records names” (You marker; used to destroy evil influences); “The Northern Dipper sends down death” (Zi marker; used to pass through calamities); “The Southern Dipper grants life” (Li marker; used to dispel misfortune); “The Great Kui of the Central Dipper, who oversees all…”

The source text breaks off after the final phrase, “The Great Kui of the Central Dipper, who oversees all…” The markers in parentheses, such as “You marker” and “Zi marker,” appear to be hand seals or talismanic signs used with the talismanic passages; the source gives no further description of their specific forms.

The host of spirits, the many divine officers, Ba Yuan Chou Bo, a title of a Daoist divine general, bears the heavens and carries the stones. He turns the mountains around and surveys them with six eyes, watching over impurity and making it visible. He stretches across the sky, bearing his strength; he names himself He Yi, “Radiant and Majestic.” The heavens unite in their work, as each divine general displays power and all the heavens act together.

By command, the divine power sweeps away all ill omens. The Eight Powers spew poison, while the fierce horses spread out in four directions. The Heavenly Warriors lead the way; the Great Marshal bears the banner. Fire is hurled thousands of miles, and the flowing bells resound in all eight directions. Should evil spirits dare to offend or obstruct the Supreme Perfected Ones, they are to be cut down and destroyed: thousands upon thousands of heads severed, tens of thousands of forms sliced apart. The demons and evils are cut off so they can do no harm. Thousands harmonize and myriads unite, and naturally the Real is achieved. Yuanshi brings peace and stability, spreading the Five Texts far and wide.

The text above may be written repeatedly in dark ink to form a talisman. Alternatively, two, four, or eight characters may be taken from the scripture and combined at will to make one. When drawing the talisman, face southeast and visualize light shining through it. Inhale, breathe onto the brush, and then write the talisman while reciting the “Great Brahma Hidden Words” once. Inhale again, breathe onto the talisman, and, following the order of the deities on duty that day, summon the Flying Heavenly Kings and their messengers to come and serve as the deity presiding over the talisman, accompanying it wherever it goes. It is said that in this way nothing will fail to respond and all will proceed as desired.

Beside the design of the Light-Passing Talisman is an attached incantation, recited as follows:

“Yu lan a na yu jing nei xian chou lun hui yan ding guang yu chang, li jin yao chou guang ming mo yi jia lou mi luo pu ti wan li, zhen ding a tan zhao tong sa luo ba kuang ming fan bo jian qiong long, hui jue xing guan na yu jue chang zong jian xing yuan shang xuan fa men.”

The passage as a whole consists mainly of talismanic incantations, titles of divine generals, and ritual instructions. Here, “inhaling Qi,” “breathing onto the brush,” and “breathing onto the talisman” refer to a Daoist talisman-drawing practice in which breath accompanies writing and imbues the talisman with power. The incantation is preserved in transliteration as in the original; the text provides no character-by-character explanation of its meaning.