---
title: "一切道經音義妙門由起 – English Interpretation | Daozang"
url: "https://daozang.app/en/text/KR5e0025/"
canonical: "https://daozang.app/en/text/KR5e0025/"
lang: "en"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《一切道經音義妙門由起》

Taiping 太平部 · 1 volumes · 14,335 characters

## Vol. 1

一切道經音義序儀一

唐　玄　宗　御　製朕聞大道幽深妙門虚寂龜山之文不測龍漢之㫖難窺況復記録漸訛年齡浸遠黄庭妙簡或逢燕彘之疑縹府眞言多有魯魚之失遂令玉京後進覽祕篆而無從金闕群遊習靈符而有誤恭惟老氏國之本宗虔述玄經朕之夙好詳其乖舛深可吁嗟爰命諸觀大德及兩宫學士討論義理尋繹沖微披珠叢玉篇之衆書考字林說文之群籍入其閫閾得其菁華所音見在一切經音義凡有一百四十卷其音義目録及經目不入此數之中庶以宣闡青元發揮碧落毗助風化訓導甿黎令其託志希夷永絶陶陰之惑歸心徼妙長祛晉亥之迷云爾妙門由起序

(金紫光禄大夫鴻臚卿河内郡開國/公上柱國太清觀主史崇等奉勑撰)夫至道難究虚皇不測雖無爲無形而有情有信無爲無形也忘功用而起視聽有情有信也孕生靈而運寒燠乾坤得之以開闢日月得之以貞明天子得之以致理國祚得之以太平爲一切之祖首萬物之父母也若乃虛空自然變見生爲凝靈結氣化成聖人即元始天尊之謂也故經云無狀之狀無物之象是謂惚恍又云恍惚中有物恍惚中有象杳冥中有精其精甚眞其中有信又云元始者道之應化一之凝精因氣感生轉變自然

**Interpretation**

Emperor Xuanzong of Tang personally composed this preface to express his reverence for Daoist scriptures. He stated that the Great Dao (the supreme truth of Daoism) is profoundly mysterious and difficult to fathom, and even immortal classics like those from Mount Tortoise and the Dragon Han era remain largely inscrutable. Compounded by the passage of time, errors inevitably crept into transcribed texts—even precious scriptures like the *Huangting Jing* (Scripture of the Yellow Court) were often misread, akin to ancient transcription errors such as "swapping swallows for pigs" or "mistaking Lu for fish." This left later cultivators frequently bewildered in their studies.

To address this, Emperor Xuanzong summoned eminent Daoist masters from major temples and scholars from the two imperial academies to collaboratively examine the true meanings of the classics. They consulted numerous authoritative texts, including the *Yupian* and *Shuowen Jiezi*, ultimately compiling the 140-volume *Yiqie Daojing Yinyi* (Phonetic and Semantic Guide to All Daoist Scriptures)—a reference work clarifying pronunciation and meanings—to help practitioners correctly understand the scriptures and dispel confusion.

The second section, authored by Shi Chong and others, expounds on the nature of the Dao. Though formless and without shape, the Dao truly exists and nurtures all things. It has no concrete manifestation ("non-action and formlessness"), yet gives rise to all phenomena; seemingly void ("with feeling and fidelity"), it fosters life and governs the cycles of the seasons. Heaven and Earth unfold through the Dao, the sun and moon move by its principle, rulers govern nations through its wisdom, and states achieve peace by its virtue. The Dao is the origin and parent of all creation.

The text specifically identifies Yuanshi Tianzun (the Celestial Venerable of Primordial Beginning, Daoism's highest deity) as the embodiment of the Dao. The scripture's description of "form without form, image without substance" refers to the Dao's ineffable state. Though elusive and indistinct, it undeniably contains genuine essence ("its essence is utterly real, within it lies truth"). Yuanshi Tianzun represents the Dao's responsive manifestation—the crystallized quintessence of primordial Qi (vital energy), spontaneously formed through natural resonance.

此既不由胎誕因經姓系夫有天地方有人焉有人焉方有氏族天尊生於混沌之始何宗祖之有乎其後改號示變應迹垂靈託胎洪氏之胞降形李母之腋蓋有由矣然五身既分三代斯别隨機應物拯溺安危汲引群迷財成庶族慈悲覆燾難以勝言所謂眞身者至道之體也應身者元始天尊太上道君也法身者眞精布氣化生萬物也化身者堀然獨化天寳君等也報身者由積勤累德廣建福田樂靜信等也然元始天尊太上道君高上老子應號雖異本源不殊更託師資以度群品或命尹喜入天竺以化胡人或與鬼谷之崑崙以行聖教慈濟之道無遠不通蓋方圓動靜黑白燥濕自然理性不可易也吹管操絃修文學武因縁習用不可廢也夫自然者性之質也因縁者性之用也因縁以修之自然以成之由此而言高仙上聖合道歸眞固增廣善縁精進無退度人濟已通幽洞冥變麤爲精練凡成聖而惑者遂云神仙當有仙骨骨法應者不學而得何其謬哉然法界高深天宫悠曠五億五萬布其方域三千大千分其國土則有玄都妙境玉京延至聖之遊宛利仙居寶臺致神君之化眞庭杳眇陽和七耀之天妙躅深沉太微九靈之觀斯乃存諸浩劫著自遐齡厥迹紛綸卒難詳載夫津梁所建開度攸先國土不安陰陽致沴

**Interpretation**

This scripture expounds the Daoist teachings on divine manifestation and the salvation of sentient beings. In the primordial chaos before heaven and earth separated, the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the supreme deity of Daoism, first emerged—a time when even clan names did not yet exist. Later, to instruct humanity, the Celestial Worthy took on various forms, entering the womb of the Hong family and being born from the side of Mother Li—all of which carry profound symbolic meaning.

Divine beings manifest in five ways: the True Body represents the essence of the Dao (the Way); the Response Body appears as high deities like the Celestial Worthy of Primordial Beginning and the Supreme Lord of the Dao (Taishang Daojun); the Dharma Body is the primal Qi (vital energy) that gives birth to all things; the Transformation Body manifests as independent figures like the Celestial Lord of Heavenly Treasure (Tianbaojun); and the Reward Body is achieved through long cultivation and accumulated merit, exemplified by immortals like Yue Jingxin. Though these deities bear different names, they share the same origin and all work to guide beings through master-disciple transmission.

For instance, Yin Xi (Laozi’s disciple) was sent to India to teach foreign peoples, while Guiguzi (a renowned mystic) spread teachings on Mount Kunlun—demonstrating that the compassionate salvation of beings knows no bounds. Just as playing a flute or plucking a zither follows its own rhythm, cultivation—whether through scholarly or martial means—must proceed step by step. Innate nature is the foundation, while circumstantial conditions serve as its function; only by harmonizing both can one attain the Great Dao.

Some mistakenly believe that immortality depends solely on an inborn "immortal bone," but this is absurd. In truth, the realm of immortals is vast beyond measure: the Jade Capital of Mysterious Metropolis (Xuandu Yujing) is where perfected beings roam, while jeweled terraces and celestial dwellings serve as sites of divine manifestation. There are also the Nine Heavens illuminated by the Seven Luminaries and the Daoist abodes of the Supreme Subtlety and Nine Numinosities—sacred realms that endure through countless kalpas (cosmic cycles).

The scripture concludes by emphasizing that establishing methods for salvation is of utmost importance. If a nation is in turmoil and Yin-Yang (the cosmic balance) is disrupted, cultivation must be undertaken to restore harmony. True practice requires forging virtuous connections, persevering without retreat, and benefiting both others and oneself—ultimately transcending the mundane to reach the realm of sages.

凶衰係起疫毒流行遂能保祐帝王安鎭黎庶此之功德何以加焉然道士立名凡有七等一者天眞二者神仙三者幽逸四者山居五者出家六者在家七者祭酒其天眞神仙幽逸山居出家等去塵離俗守道全眞蹤寄寰中不拘世務其在家祭酒等願辭聲利希入妙門但在人間救療爲事今劍南江表此道行焉所以稱之爲道士者以其務營常道故也至於法衣非無差降黄裳絳褐式崇正一之儀鳳氣飛雲用表洞玄之服載諸經教此不縷陳原夫眞經實惟深奥或凝空結氣自然成章或浮黎協晨聖人演妙或天書下降玉字方傳或代出聖師撰述靈㫖其後遞相傳授使得流通或寳座敷揚十方聽受所以護持帝王使國土安寧拔度淪亡使魂神遷陟利人濟己契道冥眞法力幽通難以爲喻崇信者因而享福毁謗者於是挺災若影之隨形響之應聲也是以軒轅夏后崇信也致升仙之道成太平之功梁武齊宣毁謗也招禍敗之辱受覆亡之報我國家承宗李樹襲訓騫林恒締想於眞靈每稽芳於道德無爲無事載揚垂供之風廼聖廼神逾闡不言之教既而彤闈少事紫掖多閑披鳳笈之仙章啓龍緘之祕訣文多隱諱字殊俗體欲使普天率土廣識靈音故勑金紫光禄大夫鴻臚卿員外置同正員上柱國河内郡開國公太清觀主

**Interpretation**

This scripture primarily discusses the classification of Daoist practitioners, their cultivation methods, and their social functions, while emphasizing the sacred nature of Daoist scriptures and their role in protecting the state and benefiting the people.

Daoist practitioners are divided into seven categories: The first are "Tianzhen" (those innately endowed with Dao-nature), the second are "Shenxian" (accomplished adepts), the third are "Youyi" (reclusive cultivators), the fourth are "Shanju" (mountain-dwelling practitioners), the fifth are "Chujia" (renunciants who leave secular life), the sixth are "Zaijia" (householder practitioners), and the seventh are "Jijiu" (ritual masters who conduct ceremonies). The first five types all withdraw from worldly affairs to focus wholeheartedly on cultivating the Dao, while the latter two, though remaining in society, also pursue Daoist methods with the mission of aiding the world and saving people.

The scripture particularly notes that in the regions of Jiannan and Jiangbiao (modern Sichuan and Jiangnan areas), these cultivation methods flourished. The term "Daoshi" (Daoist priest) derives from their dedication to propagating the Great Dao. Their ritual robes also reflect hierarchical distinctions—yellow and deep-red robes represent different levels of cultivation, symbolizing reverence for the Orthodox Unity Covenant (Zhengyi Mengwei Dao).

Daoist scriptures originate from sacred sources: some form through the natural coagulation of spiritual Qi, some contain sublime teachings spoken by sages at auspicious moments, some descend as celestial texts, while others are spiritual writings composed by successive generations of holy masters. These scriptures have been transmitted through various means, serving both to protect rulers and stabilize nations, as well as to deliver the deceased and benefit all beings.

Historical examples illustrate the scripture's claims: The Yellow Emperor (Xuanyuan) and Yu the Great achieved immortality and established golden ages through their devotion to Daoism, while Emperor Wu of Liang and King Xuan of Qi brought calamity and ruin to their states through slandering the Dao. Finally, the text alludes to the Tang imperial family (symbolized by the "Li tree") venerating Daoism and regularly studying its scriptures. However, due to the abundant use of coded language and special characters in these texts, the emperor specifically ordered officials to compile commentaries to make them more accessible.

臣史崇爲大使銀青光禄大夫檢校太子僕射上柱國臣盧子眞爲副使宣議郞試右領軍衛長史臣史杲爲判官與銀青光禄大夫檢校中書令兼太子右庶子昭文館學士上柱國安平縣開國子臣崔湜金紫光禄大夫行禮部尚書昭文館學士上柱國晉國公臣薛稷銀青光禄大夫右散騎常侍昭文館學士權檢校左羽林將軍上柱國高平縣開國公臣徐彦伯銀青光禄大夫右散騎常侍昭文館學士權檢校右羽林將軍上柱國壽昌縣開國侯臣賈膺福銀青光禄大夫行黄門侍郞昭文館學士上柱國賛皇縣開國男臣竺乂銀青光禄大夫行太子右諭德昭文館學士兼宋王侍讀上柱國臣丘悅正議大夫行工部侍郞昭文館學士柱國臣盧藏用正議大夫行祕書少監昭文館學士柱國臣韋利器正議大夫行太府少卿昭文館學士上柱國昊興縣開國男臣沈佺期通議大夫主爵郞中權檢校右羽林將軍兼昭文館學士上柱國臣李猷正議大夫行太子洗馬昭文館學士上柱國臣張齊賢大中大夫昭文館學士輕車都尉臣鄭喜朝散大夫檢校祕書丞昭文館學士臣胡皓金紫光禄大夫崇文館學士上柱國魯國公臣祝欽明銀青光禄大夫行黄門侍郞兼修國史崇文館學士東海郡開國公臣徐堅朝散大夫守中書侍郞

**Interpretation**

This passage records the official roster of Tang Dynasty officials involved in compiling the *Daozang Yinyi Miaomen Youqi* (Phonetic Meanings and Origins of All Daoist Scriptures). It primarily documents the official titles and noble ranks of the editorial team led by Shi Chong:

Shi Chong served as Chief Commissioner (overall director), holding the titles of Silver and Blue Glorious Grand Master, Acting Vice Minister of the Household of the Heir Apparent, and Supreme Pillar of State. Lu Zizhen was appointed Deputy Commissioner with the rank of Propaganda Counselor and Probationary Senior Officer of the Right Militant Guard. Shi Gao acted as Administrative Clerk (responsible for practical affairs). Other participants included:

- Cui Shi (Silver and Blue Glorious Grand Master, Acting Secretariat Drafter concurrently Right Tutor of the Heir Apparent, Academician of the Institute for the Veneration of Literature, Supreme Pillar of State, Viscount of Anping County)
- Xue Ji (Gold and Purple Glorious Grand Master, Acting Minister of Rites, Academician of the Institute for the Veneration of Literature, Supreme Pillar of State, Duke of Jin State)
- Xu Yanbo (Silver and Blue Glorious Grand Master, Right Cavalier Attendant-in-Ordinary, Academician of the Institute for the Veneration of Literature, Acting General of the Left Feathered Forest Guard, Supreme Pillar of State, Duke of Gaoping County)
- Jia Yingfu (Silver and Blue Glorious Grand Master, Right Cavalier Attendant-in-Ordinary, Academician of the Institute for the Veneration of Literature, Acting General of the Right Feathered Forest Guard, Supreme Pillar of State, Marquis of Shouchang County)

The list continues with over twenty other officials including Zhu Yi, Qiu Yue, Lu Cangyong, Wei Liqi, Shen Quanqi, Li You, Zhang Qixian, Zheng Xi, Hu Hao, Zhu Qinming, and Xu Jian. Most served as academicians in either the Institute for the Veneration of Literature or the Institute for the Exaltation of Literature (Tang institutions responsible for canonical compilation), while concurrently holding important court positions. The majority bore the title "Supreme Pillar of State" (highest honorary military rank in Tang) and held founding nobility ranks (such as county duke or county marquis). These prestigious titles demonstrate the imperial court's exceptional regard for the Daoist scriptures compilation project, mobilizing numerous high-ranking scholar-officials to participate.

崇文館學士臣王琚銀青光禄大夫崇文館學士上柱國平凉縣開國子臣員半千銀青光禄大夫崇文館學士上柱國臣胡雄銀青光禄大夫行國子司業崇文館學士兼皇太子侍讀上柱國臣褚無量通議大夫行祕書少監崇文館學士知館事上柱國居巢縣開國子臣劉子玄朝議大夫行中書舍人崇文館學士上輕車都尉臣賈曾朝散大夫中書舍人内供奉崇文館學士柱國臣蘇晉大德京太清觀大德張萬福大德劉靜儼大德田君楷大德阮孝波京玄都觀主尹敬崇大德京東明觀主㓂義待大德京太清觀法師孫文㑺大德時居貞大德單大易大德高貞一大德張範大德田克勤大德范仙厦大德宗聖觀主侯元爽大德東都大福唐觀法師侯抱虛上座張至虛劉元良大德絳州玉京觀主席抱舟等集見在道經稽其本末撰其音義然以運數綿曠年代遷易時有夷險經有隱見或劫初即下劫末還升或無道之君投以煨燼或好尚之士祕之巖穴因而殘缺紊其部伍據目而論百不存一今且據京中藏内見在經二千餘卷以爲音訓具如目録餘經儀傳論䟽記等文可易解者此不詳備其所散逸佇别搜求續冀修繕用補遺闕而經旦久遠字出靈聖梵音罕測雲篆難窺或爲無識加增或爲傳寫妄誤或持浮僞之說竊

**Interpretation**

This passage presents the list of compilers and editorial notes from *The Wondrous Origins of Daoist Scriptures with Phonetic Glosses and Definitions*. It begins by enumerating the officials and Daoist priests involved in collating the Daoist scriptures:

Among the officials were Wang Ju, Yuan Banqian, Hu Xiong, and Chu Wuliang, all holding prestigious titles like "Silver and Blue Light Grand Master" (a high-ranking civil position in the Tang bureaucracy). Most served as academicians in the Chongwen Institute, the Tang dynasty institution responsible for managing books and classical texts. The Daoist contingent included several eminent priests (reverently addressed as "Great Virtues"), such as Zhang Wanfu from Taiqing Monastery, Yin Jingchong (Abbot of Xuandu Monastery), and Kou Yidai (Abbot of Dongming Monastery), representing major Daoist temples in the capital.

Together, they systematically organized existing Daoist scriptures, investigating the origins and transmission of each text while compiling phonetic annotations and definitions. However, historical upheavals had subjected these scriptures to repeated calamities: some were burned by tyrannical rulers during chaotic periods, while others were hidden by recluses in mountain caves, resulting in fragmentary preservation—less than one-tenth of the original corpus remained intact.

The current compilation bases its phonetic glosses on over two thousand scrolls of Daoist scriptures preserved in the capital's collections, accompanied by a catalog. Other readily comprehensible texts—including ritual manuals (Keyi), commentaries, and treatises—were not exhaustively annotated. For lost scriptures, efforts would continue to recover and complete them. Given the antiquity of these texts, their language often contains sacred Sanskrit loanwords (Buddhist terminology) and cloud-script talismanic writing (Daoist Fulu), making them nearly impenetrable to ordinary readers. During transcription, frequent errors occurred through additions, deletions, and corruptions, with some even inserting spurious doctrines into the texts.

揉眞文或採菁華之言將文釋典不可齊其所見斥以靈篇今之著述或所未悟中間闕疑用俟能者名曰一切道經音義兼撰妙門由起六篇具列如左及今所音經目與舊經目録都爲一百十三卷崇等學昧琅書情昏寶訣伏承天渙敢罄謏聞披錦藴而多慙對絲言而自失一切道經音義妙門由起

明道化第一老子道經云有物混成先天地生寂兮寥兮獨立不改周行不殆可以爲天下母吾不知其名字之曰道又云道沖而用之淵兮似萬物之宗吾不知誰子象帝之先又云視之不見聽之不聞摶之不得迎之不見其首隨之不見其後德經云道者萬物之奥善人之寳不善人之所寳本願大戒經云太極眞人曰夫道無也彌絡無窮子欲尋之近在我身乃復有也太上太眞科云道有寂智又有動神又有沖氣氣化有象神化有形智化有聲質微不可搏色夷不可視聲希不可聞升玄經云夫大道玄妙出於自然生於無生先於無先挺於空洞陶育乾坤號曰無上正眞道也神奇微遠不可得名爲無氣之祖宗天地之根本也太平經云道者乃天地所常行萬物所受命而生也玄妙内篇經云元道本起出於無首萬氣之祖萬道之元無有之先無有所因尊無有上貴不可勝也三天内解經云大道元本起於無先溟涬鴻

**Interpretation**

This scripture primarily elucidates the essential characteristics of the Dao (the Way) and its central position in Daoist thought.

The introduction explains the purpose of compiling *The Wondrous Origins of All Daoist Scriptures with Phonetic Glosses*: during the collation of Daoist classics, it became apparent that interpretations varied among different schools, with many unresolved questions. Thus, this work was compiled as both a phonetic commentary and an introductory guide, comprising six sections totaling 113 scrolls. The editor humbly acknowledges the limitations of their own knowledge, stating that they have merely done their best to organize these precious scriptures.

The text then systematically cites various scriptures on the nature of the Dao:

The *Daode Jing* (Classic of the Way and Virtue) describes the Dao as the primordial source of heaven and earth, emerging from chaos—formless and imageless, yet eternally existent, the mother of all things. Though empty, its function is inexhaustible; it is the root of all beings, existing even before the Celestial Emperor. It cannot be seen, heard, or touched, having neither beginning nor end—the profound mystery underlying all things.

The *Benyuan Dajie Jing* (Scripture of the Original Vow and Great Precepts) records the perspective of the Taiji Zhenren (Perfected Being of the Supreme Ultimate): the essence of the Dao is "nothingness" (Wu), pervading boundlessly, yet if one seeks it, it is found within oneself.

The *Taishang Taizhen Ke* (Code of the Supreme and Most Perfect) states that the Dao manifests in three forms: the stillness of wisdom, the movement of divine spirit (Shen), and the flow of primordial Qi (vital energy). Qi gives rise to forms, Shen gives rise to physical bodies, and wisdom gives rise to sound—yet all are so subtle as to be nearly imperceptible.

The *Shengxuan Jing* (Scripture of Ascending to the Mysterious) declares that the profound mystery of the Great Dao originates from spontaneity (Ziran), preceding all existence. It creates heaven and earth from nothingness, embodying the supreme truth. Miraculous and ineffable, it is the ancestor of Qi and the foundation of heaven and earth.

The *Taiping Jing* (Scripture of Great Peace) holds that the Dao is the principle governing the movement of heaven and earth and the source of all life. The *Xuanmiao Neipian* (Inner Chapter of Mysterious Wonder) calls the Dao the progenitor of all Qi and the origin of all laws, supreme and unparalleled, existing before all things.

The *Santian Neijie Jing* (Scripture of Inner Explanations on the Three Heavens) concludes that the origin of the Great Dao begins with "Wu Xian" (that which precedes even "nothingness"), existing before the chaos of primordial undifferentiation.

濛無有所因虚空自然變化生成科約清濁戒云道者天地之祖首萬物之父母南華經云夫道有情有信無爲無形可得而不可見可傳而不可受未有天地自古以固存神鬼神帝生天生地

明天尊第二老子道經云無狀之狀無物之象是謂惚恍又云惚恍中有象杳冥中有精其精甚眞其中有信太上太眞科云虚皇金闕玉帝最貴最尊無生無死湛然常住太玄都玉京山經云太上曰夫玄都玉京山有七寳城城有七寳宫宫有七寳玄臺即太上無極虚皇大道君之所理諸天大聖天尊帝王高仙眞人各各持齋奉法宗太上虚皇於此矣太玄眞一本際經云太上道君曰我以宿慶觀覩法王訓喻經戒如蒙顯職緫統三界攝御萬神過泰之恩莫以爲喻然登道位皆悉因師我虚皇太上大道君本行所修靈寳五篇升玄内教輪轉劫數無極無窮終天說之亦不能盡靈寳經䟽云虚皇太上者天尊之師也虚者有而無質皇者光也煌也亦以虚寂明其體光煌表其德也一曰虚無一曰虚帝一曰皇一又號帝一也虚無者虚泊無形也帝者諦也言精應審諦也一者本元亦謂尊高無二也明天尊以虚寂爲師智慧無礙光明洞照也此皆號異而體同也天尊弟子即太上道君也天尊周化十方既

**Interpretation**

This passage of scripture mainly expounds the Daoist understanding of the Dao (the Way) as primordial source and supreme principle, together with the relations of lineage and transmission within the Daoist pantheon.

It first describes the Dao as the source of all things in the universe, naturally transforming and generating within the void. It is both the first ancestor and ancestral head of heaven, earth, and the myriad things, and the father and mother that nurture all. The Nanhua Jing states that although the Dao truly exists and is trustworthy, it is without action (wuwei) and without form; it can be understood but not seen, transmitted but not directly given. Before heaven and earth took shape, the Dao already existed eternally; it transformed and generated spirits and deities and created heaven and earth.

It then introduces the highest deity system of Daoism: the Void Sovereign Jade Emperor of the Golden Citadel (Xuhuang Jinque Yudi), the highest deity of Daoism, dwells in the City of Seven Treasures on Mount Yujing of the Great Mysterious Capital (Taixuan Du Yujing Shan), the highest Daoist paradise, where the Limitless Void Sovereign Great Dao Lord (Wuji Xuhuang Dadao Jun), a high deity, governs, and where numerous Heavenly Venerables (Tianzun), emperors, kings, immortals, and perfected ones all observe fasts and uphold the law. The scripture specifically explains that the Void Sovereign Supreme Great Dao Lord (Xuhuang Taishang Dadao Jun) is the teacher of the Heavenly Venerables; “void” (xu) indicates his formless and qualityless essence, while “sovereign” (huang) manifests his luminous and brilliant virtue. He has several honorific titles—Void Nonbeing (Xuwu), Void Emperor (Xudi), Sovereign One (Huangyi), Emperor One (Diyi), and so on—which differ in name but are identical in essence.

Finally, it recounts the Supreme Dao Lord’s (Taishang Daojun) own account of his course of cultivation, explaining that his ability to rule the Three Realms (Sanjie) and govern the myriad spirits comes entirely from receiving transmission from the Void Sovereign Supreme Great Dao Lord and from cultivating classics such as the Lingbao Wupian, through which he attained the Dao. The scripture stresses that all who attain Dao rank must rely on transmission from a teacher, implying the importance of master-disciple lineage in Daoist cultivation.

將過去又錫道君太上之號爲接化之主前後二君皆稱太上爲一切之師宗也靈寳無量經云元始祖劫化生諸天開明三景是爲天根上無復祖唯道爲身正一經云大道布化含養一切生成萬物安天置地設日月星辰山川嶽瀆各立靈官主司眞人道士攝化統理天地相合生化萬物太一天尊主之一切曹府布化生育惣係北極太一天尊也(即太平經云/北極天君也)天師請問經云正一眞人問道君曰不審元始天尊未得道時宗祖所因本根元起其事云何伏願顯示令衆見明道君答曰夫道無也無祖無宗無根無本一相無相以此爲元旣稱元始何復有宗本者耶雖復運導一切道爲最尊常在三清出諸天上以是義故故號天尊或號玉帝或號高皇隨順一切也洞神經云大道降神應接一切或有名無字有字無姓或有位號姓名亦無各由感致參差不同是謂正神皆道應化靈寳開天經云太上道君曰天地未分混沌之中無光無象無祖無宗唯有於道湛寂自然沓冥恍惚眞精獨存分氣下降應生一元自此變化三氣復存元始者道之應化一之凝精至眞不雜内外清純因氣感生轉變自然因機赴會玉質金容爲衆物本故稱元始焉靈寳齋儀云過去高上玉皇天尊未來太極天尊見在元始天尊

**Interpretation**

In Daoist scriptures, the Supreme Dao Lord (one of the highest deities in Daoism) is revered as the sovereign who guides and enlightens all beings. Deities of past and future ages alike honor the Supreme as the master of all teachings. The *Lingbao Wuliang Jing* records: During the primordial kalpa of cosmic origin, the celestial realms manifested, creating the three luminaries (sun, moon, and stars) that became the foundation of heaven and earth. In the supreme realm, nothing surpasses the Dao as the fundamental existence, for the Dao itself is the ultimate reality.

The *Zhengyi Jing* explains: The Great Dao universally disseminates teachings, nurturing all existence, generating the myriad things, and establishing the order of heaven and earth. The sun, moon, stars, mountains, rivers, and seas are all governed by spirit-officials (deities overseeing nature), assisted by perfected beings (zhenren) and Daoist priests in their administration. Heaven and earth cooperate to produce and transform all things, all under the governance of the Celestial Worthy of the Great Unity (the deified North Star, also called the Northern Celestial Lord).

The *Tianshi Qingwen Jing* preserves this dialogue: The Zhengyi Perfected (Celestial Master Zhang Daoling) inquired of the Dao Lord: "I wish to understand the original source of the Celestial Worthy of Primordial Beginning before attaining the Dao." The Dao Lord replied: "The Dao is fundamentally empty and formless, without ancestral lineage or root origin—it is absolute oneness. Since it is called 'Primordial Beginning,' how could there be anything more fundamental? Though the Dao transforms to generate all things, it remains supremely venerable, eternally abiding in the Three Pure Realms (Jade Pure, Upper Pure, and Great Pure heavens), transcending all celestial spheres. Thus it is called Celestial Worthy, or Jade Emperor, or Exalted Sovereign—these titles are all established in accordance with beings' capacity for understanding."

The *Dongshen Jing* states: The Great Dao descends through deities who respond to beings. Some deities have names without form, others have form without names, while some possess complete titles and functions—all are different manifestations according to beings' needs, yet essentially all are transformations of the Dao.

In the *Lingbao Kaitian Jing*, the Supreme Dao Lord describes: During the undifferentiated chaos before heaven and earth separated, there was neither light nor form, no ancestral lineage—only the Dao existing in silent spontaneity. Within this profound mystery, the pure true essence (zhenjing) alone existed, then differentiated as primordial qi descended, generating the qi of primordial unity. From this began transformations forming the three qi (mysterious, primordial, and beginning). What we call Primordial Beginning is the Dao's responsive manifestation—the coagulation of pure unity, utterly authentic and unadulterated, internally and externally pure. It responds naturally through qi's movement, appearing according to circumstance with jade-like and golden countenance (describing sacred iconography) as the root of all things—hence named "Primordial Beginning."

The *Lingbao Zhaiyi* records: In the past there was the Exalted Jade Emperor Celestial Worthy, in the future there will be the Supreme Ultimate Celestial Worthy, while presently the Celestial Worthy of Primordial Beginning governs the teachings. These three Celestial Worthies are all different manifestations of the Dao, appearing with varying names and forms according to the needs of their respective eras.

太上業報因縁經云始有天地龍漢之初吾號無形化在玉清境出大洞眞經下世教化爲萬天玄師無上法王延康之時吾號無名化在上清境出洞玄寳經下世教化爲三界醫王太上眞尊赤明開運吾號梵形化在太清境出洞神仙經下世教化爲十方導師又云至極天尊開皇改運吾號虚皇化在元陽宫中敷明三洞下化人間稱太上道君焉大洞眞經云上清高聖太上大道君者蓋玉晨之精氣慶雲之紫煙玉暉曜煥金映流眞結化含秀包凝立神寄胎母氏育形爲人母妊三千七百年乃誕於西那天鬱察山浮羅之嶽丹玄之阿矣受籙紫皇位司高仙振風朱素朝會萬神玄淵峩岺太音彌芬希想玉眞之虚霞上清之靈晨再登紫陛三飛瓊闕四賔太素五晏琳室携握五老洞源極宻於是受書玉虚眺景上清位爲太上高聖玉晨大道君理蘂珠玉闕館七映紫房太平經云能得太上之心者皆無形自然天仙大人有眞道乃能得太上之心餘者何因得與相見乎龍景九文紫鳳赤書經云太上道君時晏景龍之輿策虚緑軿群仙列侍廣樂虚庭神暢啓於妙覺發詠動乎金章本行經云太上道君曰我濯紫晨之流芳蓋皇上之冑我隨劫死生世世不絶恒與靈寳相值同出經七百億劫中會青帝劫終九氣

**Interpretation**

This scripture recounts the manifestations and teachings of the Supreme Dao Lord (also known as the Supreme Great Dao Lord), the highest deity in Daoism, across different cosmic eras.

During the primordial Dragon Han era when heaven and earth first separated, he manifested in "formless" appearance within the Jade Pure Realm (the highest of Daoism's Three Pure Heavens), imparting the *Great Cavern True Scripture* (*Dadong Zhenjing*) to instruct sentient beings. He was then revered as the "Mystic Teacher of Ten Thousand Heavens" and the "Unsurpassed Dharma King." By the Extended Peace era, he adopted the name "Nameless" in the Upper Pure Realm (the middle level of the Three Pure Heavens), transmitting the *Cavern Mystery Treasure Scripture* (*Dongxuan Baojing*) to become the "Healing King" who delivered the Three Realms and the "Supreme True Venerable." During the Crimson Bright cosmic renewal, he manifested as "Brahma-Form" in the Grand Pure Realm (the lowest of the Three Pure Heavens), teaching the *Cavern Spirit Scripture* (*Dongshen Xianjing*) as the guiding master of the Ten Directions worlds.

The scripture further records that during the Inaugural Epoch era, he resided in the Primordial Yang Palace under the name "Emperor of Emptiness," systematically compiling the Three Caverns scriptures (collective term for the *Dongzhen*, *Dongxuan*, and *Dongshen* classics). When descending to the human realm, he became known as the Supreme Dao Lord.

The *Great Cavern True Scripture* supplements this account with descriptions of the Supreme Great Dao Lord's sacred origins: he was formed through the coalescence of Jade Dawn's vital essence (*Jingqi*) with auspicious purple mist, gestating within his mother's womb for 3,700 years before being born at Floating Summit Peak in Mount Yu-cha of Western Na-tian. Enfeoffed as the Purple Sovereign Immortal, he could summon myriad deities and ultimately became the supreme divinity presiding over the Numinous Pearl Jade Palace and the Sevenfold Purple Chambers.

The *Scripture of Great Peace* (*Taiping Jing*) clarifies that only "Celestial Immortal Great Beings" who embody true Dao can comprehend the Supreme True Meaning, which remains beyond ordinary human attainment. Other scriptures depict the Supreme Dao Lord's majestic processions in dragon-drawn chariots with retinues of immortals, as well as his eternal nature—having endured countless kalpas while remaining inseparable from the Lingbao scriptures and methods. These accounts collectively construct the sacred genealogy and pedagogical legacy of Daoism's supreme divinity.

改運於是託胎於洪氏之胞凝神瓊胎之府積三千七百年以赤明開運歲在甲子誕於扶刀盖天西那玉國浮羅之嶽復與靈寳同出度人眞詰云太上者道之子孫審道之本洞道之根是以爲上清眞人爲老君之師三天内解經云幽㝠之中生乎空洞空洞之中生乎太無太無變化生玄元始三氣混沌相因而化生玄妙玉女玄妙玉女生後混氣凝結化生老子老子老君也老子襟帶經云老子曰吾乃生乎無形之先起於太初之前行乎太素之元立於太眇之端浮遊幽虚之中出入杳冥之門道德經序訣云老子體自然而然生乎太無之先起乎無因經歷天地終始不可稱載又云世人謂老子再降於周代老子之號始於無數之劫其沓杳冥冥眇邈乆遠矣開闢已前復下爲國師世世不絶人莫能知之樓觀本記云尹喜遇老君老君拜喜爲無上眞人號曰文始先生方遠觀四海八紘之外又上升九天謁太上玉晨大道君焉道君令下化西域條支安息昆吾大秦𦋺賔天竺周流八十一國作浮屠之術以化胡人眞詰云老子者太上之弟子年七歲而知長生之要是以爲太極眞人玄妙内篇經云玄妙玉女者玄元始氣混沌相因化成二氣八十一萬億歲後化生玄妙玉女自玄妙玉女生後三氣變化五色玄黄

**Interpretation**

This scripture recounts the sacred origins and teaching missions of Laozi (also known as Lord Lao the Most High). Laozi was no ordinary mortal but a divine being manifested from the primordial Qi of the cosmos.

In the primordial chaos before creation, three innate energies—"Mysterious (Xuan), Origin (Yuan), and Beginning (Shi)"—emerged from the void. After evolving for 810 trillion years, these energies condensed to form the Mysterious Jade Maiden (a sacred embodiment of the Dao Mother), who subsequently gave birth to Laozi.

Laozi describes himself as existing before the formation of the universe, dwelling in the formless era of the Great Beginning (Taichu) and roaming the vast emptiness. He has witnessed countless cosmic cycles and descended numerous times to transmit the Dao long before the separation of heaven and earth. While people believe Laozi only appeared during the Zhou dynasty, his name had already existed for immeasurable eons.

The scripture also records the story of Laozi converting the western barbarians (Hu) through Buddhism: At Louguan Terrace, he accepted Yin Xi as his disciple (bestowing upon him the title "Master Wenshi") before ascending to the Nine Heavens to pay homage to the Great Dao Lord of Jade Dawn (one of Daoism's supreme deities). Commissioned to spread teachings across eighty-one western kingdoms, he established Buddhism to enlighten the Hu people.

Furthermore, by age seven, Laozi had mastered the essential techniques of longevity and was revered as the Perfected Being of the Supreme Ultimate (Taiji). These accounts demonstrate that Laozi is the embodiment of the Dao—a disciple of the Most High Lord of the Dao and teacher of the Shangqing Perfected Beings—reflecting Daoism's cosmology of "the Dao generating all things" and the transmission lineage of the Three Pure Ones (Sanqing).

大如彈丸入玄妙口中乃即吞之八十一歲乃從玄妙玉女左腋而生生而白首故號爲老子老子者老君也受太上重任成天立地帝帝出爲國師道君列紀云後聖以共和七年三月德合日始育於此國天剛靈鏡山下李氏之家年五歲仍好道樂眞言願成章年二十有金姿玉顔遂棄家離親起跡風塵浮遊名山悟三氣而合變冥神樞以齊眞抗其志也虚玄執其誠也極微栖心於霄景之外抱素隱乎縫掖之中内德圓充外累遠判屏仙羅於地陸尋上眞乎紫館遂致天帝下教流光抜粲授以鬱儀大章大洞眞經給以曲晨飛盖飲以徊玄玉精貽以素羽玄翮以升八方矣玄妙内篇高上老子内傳並云老君從李母左腋而生初李母晝寢夢太陽流光入口因而吞之遂覺有娠七十二年於李樹下生老君指樹曰此爲我姓也至幽王時老君從十二玉女二十四仙人并與鬼谷等俱乗白鹿出西關北之崑崙矣老子經云號老子者道之應形也形見名出號遂生焉而才德周備兼該濟度功業無雙誨誘無倦總曰無上老子玄中大法師無上眞人内傳云尹喜曰敢問大人姓字老子曰吾姓字眇眇從劫至劫非可悉說故前後不能以姓字具示世間矣吾今姓李名耳字伯陽外字老聃又云夫太上老子太一元

**Interpretation**

This scripture recounts the legendary birth and spiritual achievements of the supreme Daoist deity Lord Lao (also known as Laozi).

The Mysterious Jade Maiden (Mother Li) was napping during daylight when she dreamed of sunlight streaming into her mouth. She swallowed a luminous sphere the size of a pellet and subsequently became pregnant. After eighty-one years of gestation, Laozi was born from her left armpit—already appearing as a white-haired elder at birth, hence the name "Laozi" (Old Master). Pointing to a plum tree (李, Li), he declared it would be his surname.

By age five, Laozi showed deep interest in cultivating the Dao (the Way). At twenty, his countenance shone like gold and jade, prompting him to leave home and wander sacred mountains. He comprehended the transformations of the Three Qi (Jing, Qi, and Shen) of heaven and earth, attaining unity with the Dao through meditation. Transcending worldly attachments, he achieved inner perfection. Guided by the Celestial Emperor, he received pivotal Daoist scriptures such as the *Yu Yi Da Zhang* and the *Great Cavern True Scripture*, gaining the ability to traverse all directions in flight.

The text emphasizes that the name "Laozi" embodies the manifestation of the Dao itself. Having perfected his virtue (De) and tirelessly taught sentient beings, he was revered as the "Supreme Lord Lao, Great Master of Mysterious Centrality." When Yin Xi asked his name, Laozi replied that his true name, forged through countless kalpas, was beyond full recounting—though in this world, he was known as Li Er (style name Boyang) or Lao Dan.

The scripture also describes how, during King You of Zhou’s reign, Laozi led twelve jade maidens, twenty-four immortals, and figures like Master Guiguzi, riding a white deer through Hangu Pass toward Mount Kunlun. These legends reflect Laozi’s exalted status as the incarnation of the supreme Daoist divinity, the Great One (Taiyi).

君眞形圖此三聖亦可爲一人耳太上頭並自然髻項映天光著九色錦繡華文之帔衣天衣二聖七色之帔各坐蓮華之上太上爲師寳玄經云一號自然二號無極三號大道四號至眞五號太上六號老君七號高皇八號天尊九號玉帝十號陛下高上老子本紀玄中記瀨郷記神仙傳出塞記並云老子爲十二帝師或云爲十三聖師伏犧時出爲師號鬱華子神農時出爲師號大成子祝融時出爲師號廣成子蒼頡時出爲師號黑精子帝嚳時出爲師號赤精子黄帝時出爲師號力牧子又稱大成子帝堯時出爲師號務成子帝舜時出爲師號尹壽子夏禹時出爲師號季胥子湯時出爲師號錫壽子文王時出爲師號爕邑子爲守藏史武王時出爲師號育成子成王時出爲師號經成子康王時出爲師號郭叔子昭王時遂退官西化胡孔子時出以爲師號曰老子

明法界第三太上業報因縁經云太上曰十方世界各有五億五萬五千五百五十五億五萬五千五百五十諸天開方布域置立天宫天上地下地上天下日月星辰山川嶽瀆結氣飛雲而成金樓玉閣寳殿瑶房霞堂紫觀星畹雲林龍庭鳳圃浮空架虚挾旁日月分城列郭萬品千名仙公請問經云是時太上玉京玄都八方諸天三千大千世界東方安大堂郷大千納善

**Interpretation**

This scripture primarily addresses two key aspects: first, it describes the physical characteristics of the "Three Pure Ones" (Sanqing), the supreme deities of Daoism, and second, it enumerates the various incarnations and titles of Laozi across different historical eras.

Regarding the appearance of the Three Pure Ones (the highest deities in Daoism): these three sages can merge into a single entity. The most revered Lord Lao (Taishang Laojun) wears his hair in a natural topknot, with celestial radiance illuminating his neck, and is draped in a magnificent nine-colored brocade cloak. The other two sages wear seven-colored cloaks, all seated upon lotus thrones, with Lord Lao serving as their supreme master.

Following this, the scripture lists ten supreme honorific titles in Daoism: beginning with "Nature" (Ziran), followed by the Limitless (Wuji), the Great Dao (Dadao), the Ultimate Truth (Zhizhen), the Most High (Taishang), Lord Lao (Laojun), the Exalted Sovereign (Gaohuang), the Celestial Worthy (Tianzun), the Jade Emperor (Yudi), and concluding with the reverential title "Your Majesty" (Bixia).

The second part details Laozi's incarnations across different dynasties: starting from the era of Fuxi, Laozi appeared under various names as the teacher of emperors. During Fuxi's time, he was called Yuhuazi; during Shennong's reign, Dachengzi; under Zhurong, Guangchengzi; during Cangjie's time, Heijingzi; under Emperor Ku, Chijingzi; and during the Yellow Emperor's reign, Limuzi (also known as Dachengzi). Subsequently, through the reigns of Yao, Shun, Yu, Tang of Shang, King Wen of Zhou, King Wu, King Cheng, and King Kang, Laozi appeared under different names to serve as imperial teacher. By the time of King Zhao of Zhou, he resigned his post to journey west and teach foreign peoples, later reappearing as "Laozi" during Confucius' era.

The final passage depicts celestial realms: Lord Lao declares that throughout the ten directions exist countless heavenly worlds, with magnificent palaces and towers spanning both sky and earth. These celestial palaces are formed from condensed essences of sun, moon, stars, mountains, rivers, and clouds - featuring golden towers and jade pavilions, treasure halls and jade chambers, purple-hazed courts, star-cloud gardens, and dragon-phoenix courtyards. These splendid structures float in space alongside the sun and moon, creating myriad celestial landscapes.

(Note: The "Three Pure Ones" refer to the highest Daoist deities: the Jade Pure Primordial Heavenly Worthy (Yuqing Yuanshi Tianzun), the Supreme Pure Numinous Treasure Heavenly Worthy (Shangqing Lingbao Tianzun), and the Great Pure Dao and Virtue Heavenly Worthy (Taiqing Daode Tianzun); "Laozi" represents the earthly incarnation of Taiqing Daode Tianzun; the "Twelve Imperial Teachers" refers to the tradition of Laozi serving as mentor to twelve ancient emperors)

之世界東南元福田大千用賢之世界南方宛利城境大千棄賢之世界西南延福鄉大千仁靜之世界西方福堂州大千盛行之世界西北福德之野大千延賢之世界北方鬱單野大千清靜之世界東北福集都大千長安之世界衆聖蓋太上玉京山虚無玄都無極八方諸天地世界元始靈書中篇經云澤洛菩臺緑羅大千陸簡寂解云大千者世界之分也一千十千百千千千國土爲小千世界一千千十千千百千千千千千爲中千世界一千千千十千千千百千千千千千千千爲大千世界

明居處第四太玄都玉京山經云太上曰夫玄都玉京山冠八方諸羅天列世比地之極上中央矣山有七寳城城有七寳宫宫有七寳玄臺也山自然生七寳之樹一株彌覆一天八樹彌覆八方羅天矣八方各各有五億五萬五千五百五十五億重天地世之數亦然太上洞玄靈寳眞文度人本行妙經云太上道君於西那天鬱察山浮羅之嶽坐七寳騫木之下長齋空山靜思神眞玄妙内篇經云宛利城境有天首山山上有七寳九寳九萬層臺老君化其臺中有九色光明徹照諸天地及諸世間大洞眞經云九天之上金墉之館罪根經云天尊於南丹洞陽上觀栢陵之舍演出眞文以度天人靈書經云天尊於鬱結洞靈之觀刻金書字題觀四面

**Interpretation**

This scripture describes the multi-layered cosmic structure and divine abodes in Daoist cosmology. In each of the eight directions—southeast, south, southwest, and so forth—exists a great chiliocosm (a "great thousand-world" system), each with its specific name and characteristics. For instance, the "Great Chiliocosm of Primordial Blessed Fields" represents the southeastern world, while the "Great Chiliocosm of Wanli City" corresponds to the southern realm. All these worlds ultimately converge toward the supreme Mount Jade Capital (Yu Jing Shan), the highest celestial paradise in Daoism, situated at the center of the Mystic Metropolis of Emptiness.

Regarding the concept of the "great chiliocosm," the scripture explains: A thousand minor worlds form a small chiliocosm; a thousand small chiliocosms constitute a medium chiliocosm; and a thousand medium chiliocosms compose a great chiliocosm. This clearly stratified worldview demonstrates Daoism's grand perception of the universe.

The Mystic Metropolis' Mount Jade Capital, where the Supreme Lord of the Dao (one of Daoism's highest deities) resides, stands as the cosmic center. Upon this mountain lie the Seven-Jeweled City, Seven-Jeweled Palace, and Seven-Jeweled Mystic Terrace, where Seven-Jeweled Trees grow naturally—each tree's canopy alone can cover the entire celestial realm. In each of the eight directions exist over five hundred million layers of heaven and earth, an inconceivably vast number.

Other classics supplement further details about these sacred abodes: The Supreme Lord of the Dao cultivated his practice at Floating Summit of Western Yucha Mountain, seated beneath the Seven-Jeweled Qian Tree in deep contemplation; upon Celestial Summit Mountain in the Wanli City realm stands a nine-tiered terrace of seven jewels, where Lao Jun manifests in nine-colored radiance; in the highest heavens exist paradisiacal dwellings like the Golden Rampart Lodge; and the Celestial Venerable transmits sacred texts to deliver sentient beings at holy sites such as the Southern Cinnabar Cavern Solar Upper Observatory and the Bound Knot Cavern Numinous Observatory.

Together, these descriptions construct a richly layered, brilliantly luminous vision of the sacred cosmos, showcasing Daoism's imaginative conception of transcendent realms.

淨土經云天尊曰其十方淨土國界各有浮雲之觀大道之觀獻壽之觀萬壽之觀昌樂之觀弘道之觀至眞之觀昌國之觀啓聖之觀集靈之觀薦福之觀道德之觀太上决疑經云元始天尊時在協晨靈館𡹃𡼳之臺與太上道君開闡妙門元始歷化經云太上天尊受元始教命下人十方處赤明國土朱陽上館七寳堂中布大慈悲玉字下經云太靈館在梵度天中司靈館在元洞天中洞陽館在和陽天中壯靈館在北輝天中紫陽館在文舉天中眞文下經云元陽館南上亦帝丹靈老子常以二十三日於此館集校天人禄命長短洞眞經云九靈館在崐崘山西王母及眞仙女之所遊處太微館太微天帝所居素靈館九靈金母太素三元君所居清微館元始天王結飛玄之氣以歷頌三天之所月上館元始天王出皇人譜録之靈寳出家因縁經云道言若天地三光運度推移當須立觀度人若四時失度陰陽不調當須立觀度人若水火刀兵天下損傷當須立觀度人若疫毒流行人民死亡當須立觀度人若國主有灾厄運相逢當須立觀度人若國祚將危兵革四興當須立觀度人若初登王位化理人民當須立觀度人若統領天下國土不安當須立觀度人若誕育男女疾病厄難當須立觀度人凡有災厄及諸變異

**Interpretation**

The *Scripture of Pure Lands* records that the Celestial Worthy of Primordial Beginning (the supreme deity in Daoism) proclaimed: In the Pure Lands of the Ten Directions, every Buddha-realm has established various sacred Daoist temples. These include twelve types of temples: the Floating Cloud Temple, the Great Dao Temple, the Longevity Offering Temple, the Myriad Longevity Temple, the Flourishing Joy Temple, the Expansive Dao Temple, the Ultimate Truth Temple, the Flourishing Nation Temple, the Sage Awakening Temple, the Spirit Gathering Temple, the Blessing Recommending Temple, and the Dao-Virtue Temple.

The *Supreme Scripture for Resolving Doubts* describes how the Celestial Worthy of Primordial Beginning once expounded the profound truths of the Dao together with the Supreme Lord of the Dao (an important Daoist deity) atop the layered terraces of the Harmonious Dawn Numinous Hall.

The *Scripture of the Primordial Beginning's Transformations* recounts that the Supreme Celestial Worthy, following the decree of the Celestial Worthy of Primordial Beginning, descended to the Crimson Radiance Realm among the Ten Directions. In the Seven-Jeweled Hall of the Vermilion Sun Upper Temple, he extensively spread compassionate teachings to guide sentient beings.

The *Scripture of Jade Characters, Lower Volume* documents that the Great Numinous Hall resides in the Brahmā Heaven (one of the Thirty-Six Heavens of Daoism), the Temple of Governing Spirits is in the Primordial Cavern Heaven, the Cavernous Yang Temple is in the Harmonious Yang Heaven, the Strong Numinous Temple is in the Northern Radiance Heaven, and the Purple Yang Temple is in the Literary Ascension Heaven. Each of these celestial temples fulfills its own sacred function.

The *Scripture of True Writings, Lower Volume* mentions that the Primordial Yang Temple is located at the Cinnabar Numinous Abode of the Southern Supreme Emperor. On the twenty-third day of every month, Laozi (the founding figure of Daoism) conducts examinations here to assess the blessings, prosperity, and longevity of beings in both the celestial and human realms.

The *Scripture of the Cavern of Truth* describes that west of Mount Kunlun lies the Nine Numinous Halls, where the Queen Mother of the West (the foremost female immortal) and numerous perfected female immortals roam and cultivate. The Supreme Subtlety Temple is the abode of the Celestial Emperor of Supreme Subtlety, the Plain Numinous Temple is where the Golden Mother of the Nine Numinouses and the Three Primordial Ladies of Great Simplicity reside, the Clear Subtlety Temple is where the Primordial Heavenly King gathers the soaring primordial Qi (vital energy) and extols the Three Heavens, while the Moonlit Temple is where the Primordial Heavenly King transmits the *Imperial Register of the Sage Kings*.

The *Scripture of the Spiritual Treasure’s Renunciation and Causality* states that under the following circumstances, it is imperative to establish Daoist temples and guide sentient beings: when the movements of heaven, earth, sun, and moon become irregular; when the seasons are disordered and Yin-Yang is imbalanced; when war and calamities cause heavy casualties; when plagues spread and the people suffer; when rulers face disasters; when nations are on the brink of collapse amid widespread conflict; when new sovereigns ascend to govern the populace; when the world is in turmoil and the land unstable; or when children are born under afflictions and misfortunes. Whenever ominous signs and calamities arise, they should be resolved through the establishment of Daoist temples.

一切危苦當須立觀度人或爲父母或爲己身或爲妻子或爲臣人或爲祖世或爲見存或爲終亡或爲三塗皆當立觀度人夫立觀度人上消天灾安鎮國祚保護帝王下禳毒害開度人民生死獲慶其福巍巍普令一切使有歸依樓觀本記曰樓觀者本乃周康王大夫卜居之宅也大夫姓尹名喜字公丈本天水人也風神秀雅不修俗禮眷言此地知必成眞乃結草爲樓瞻星候氣康王聞之修理院宇以其因樓觀望故號此宅爲樓觀焉三洞奉道科戒云三清上境及十洲五嶽諸名山或洞天并太空中皆有聖人理處或結氣爲樓閣堂殿或聚雲成臺榭宫房或處星辰日月之間或居煙雲霞霄之内或自然化出或神力造成或累劫營修或一時建立其或蓬萊方丈員嶠瀛洲平圃閬風崑崙玄圃或玉樓十二金闕三千萬號千名不可得數皆天尊太上化迹聖眞仙品都理備列諸經不復詳載必使人天歸仰賢愚異域所以法彼上天置兹靈觀旣爲福地即是仙居布設方所各有軌制凡有六種一者山間二者城郭三者宫掖四者村落五者孤迥六者依人皆須帝王營護宰臣修創度道士女冠住持供養正一經云四梵以上皆飛雲流霄自然妙氣結成衣服九色寳光而生萬物長短大小隨境應形或明光八昭圓象洞煥景耀遠近變

**Interpretation**

This scripture primarily discusses three key aspects:

First, it emphasizes the importance of establishing Daoist temples (places for Daoist practice) and delivering salvation to humanity. Whether for one's parents, oneself, spouse and children, subjects, ancestors, or for both the living and deceased—even to liberate souls from the hell realms (the "three paths" referring to the realms of hell-dwellers, hungry ghosts, and animals)—one should establish Daoist temples to deliver all beings. Such acts can eliminate natural disasters, stabilize the nation's fortune, protect emperors, dispel calamities, and liberate sentient beings, bringing blessings to both the living and dead. This merit is profoundly vast, enabling all people to find spiritual refuge.

Next, it recounts the origins of Louguan (a famous Daoist sacred site). Louguan was originally the residence of Yin Xi (styled Gongzhang, from Tianshui) during King Kang of Zhou's reign. Yin Xi, a man of extraordinary bearing, built a thatched tower here to observe celestial phenomena. When King Kang learned of this, he constructed a compound for him. Because Yin Xi frequently observed the heavens from this tower, the place became known as "Louguan" (Observation Tower).

Finally, it provides detailed descriptions of various forms of Daoist sacred sites. Whether in the Three Pure Heavens (residences of the Three Pure Ones: Yuqing, Shangqing, and Taiqing), the Ten Continents and Five Sacred Peaks, or the Grotto-Heavens and Blissful Lands, all are inhabited by sages. These sacred sites may be naturally formed, divinely created, or constructed over long periods. Places like the immortal mountains Penglai and Fangzhang, or the jade towers and golden palaces in heaven, all bear traces of the Celestial Worthy's (the highest Daoist deity) manifestations. When establishing Daoist temples, six suitable locations should be chosen: mountains, city walls, palace compounds, villages, secluded spots, or populated areas—all requiring support from emperors and ministers to arrange for Daoist priests (including female Daoists known as nüguan) to reside and maintain them.

Additional note: In celestial realms above the Four Brahma Heavens (the four higher levels among Daoism's Twenty-Eight Heavens), clothing is spontaneously formed from sublime qi, radiating nine-colored jeweled light. All things can transform according to their environment, with radiance illuminating both near and far.

化自然或九色合成萬物分耀或龍鳳結彩山水流形千變萬化不可得名乃至都里城郭宫闕殿堂樓閣臺榭草木禽獸車輿器物旛幢帳座種種法具皆是自然應縁而見本無窒礙隱顯靡常又無色天中仙眞聖服及諸天帝冠飛雲寳冠九色無縫之帔翠龍華裙五色錦䙱祥鸞瓊履皆自然而生應念來至宫殿臺閣車輿器物玩弄服飾畹囿花果音樂法具一切所須皆悉如是

明開度第五靈寳出家因縁經云道言開皇元年七月十五日於赤明國朱陽上觀三明寳壇詣無名天尊受無上三洞大乗妙經一萬三千五百篇符圖七千章于時會有二萬國王及以妃后并諸大臣國民男女同發道意稽首天尊捨棄國城妻子求出家誓願受持三洞經典經身供養作當來三世福業又曰天尊即命九地眞官敷延眞之座四天帝王列度仙之録三天眞王下證眞之信散花燒香揚旛振旌鏗鐘叩磬天樂萬種羅列左右天尊命我與玉清高聖授諸王等入道科戒節度威儀四天王等爲加法服又云殿堂屋宇臺榭樓閣香油燈燭鐘磬法具隨其所有供養出家法身又云諸天男女及以國人下萬種花果珍奇法味次第周行供養訖已將諸府庫七寳珠玉綾羅錦綺衣服卧具玩弄器物香鑪几拂如意履杖食器座褥繩床夾膝旛幢澡

**Interpretation**

This scripture depicts two principal scenes: the wondrous manifestations of nature, and the sacred Daoist monastic initiation ceremony.

The first part describes the miraculous phenomena of the Dao's natural workings. All things are spontaneously transformed from nine-colored radiance—dragons soar, phoenixes dance, mountains and rivers shift in endless transformations. Whether city structures, plants and animals, or ritual implements, all appear according to karmic conditions without fixed forms, manifesting and disappearing spontaneously. In the colorless celestial realm, the immortal sages' attire—their soaring cloud crowns, seamless nine-colored capes, emerald dragon robes—along with celestial palaces, chariots, fruits, and music, all emerge naturally in response to their thoughts.

The second part records a significant ceremony from the *Lingbao Monastic Origins Scripture*. On the fifteenth day of the seventh month during the Kaihuang era, the Supreme Dao at the Three Brilliance Altar of the Vermilion Yang Upper Temple in the Red Illumination Kingdom (a Daoist paradise) transmitted to the Limitless Celestial Worthy 13,500 volumes of the Three Caverns (Dongzhen/Dongxuan/Dongshen) Mahayana scriptures and 7,000 talismanic diagrams. At that time, 20,000 kings with their consorts, ministers, and subjects—men and women alike—vowed to cultivate the Dao. They bowed to the Celestial Worthy, renounced their kingdoms and families, pledged to enter monastic life, venerated the Three Caverns scriptures, and accumulated merit for future rebirths.

The Celestial Worthy commanded the Nine Earthly True Officials (immortal administrators of the terrestrial realm) to prepare the ritual platform, while the Four Heavenly Guardian Kings arranged the registers for immortal ordination, and the Three Heavenly True Kings bestowed certifications. The scene was filled with scattered flowers and incense, fluttering banners, resonating bells and chimes, and celestial music from ten thousand sources. The Celestial Worthy further instructed the Jade Purity High Sage (a senior immortal official) to confer monastic precepts and ceremonial protocols upon these kings, while the Four Guardian Kings robed them in ritual garments.

The scripture details the offerings for monastic cultivation: halls and pavilions, oil lamps and candles, ritual bells and implements, along with myriad fruits, delicacies, and rare treasures presented by celestial immortals and the populace. Additionally, the treasury's seven jewels, pearls, silks, robes, bedding, incense burners, dust whisks, ruyi scepters, alms bowls, sitting mats, and bathing vessels were all dedicated to sustaining the practitioners.

灌巾帕七挾僮僕車馬園宅畹囿竹樹果林花藥池沼種種法物布施供養新出家者又云道士者謂行住坐卧舉心運意唯道爲務持齋禮拜奉戒誦經燒香散花然燈懺悔布施願念講說大乗教導衆生發大道心造諸功德普爲一切後己先人不雜塵勞唯行道業又云道言汝諸男女寧剥五百人皮不得脫一出家法衣寧煞一萬凡夫不得害一出家法身寧犯三千猛獸不得犯一出家寧辱五千力士不得辱一出家寧輕欺一萬惡鬼不得輕欺一出家寧坐大火之中不得與出家同席寧卧熱鐵之床不得共出家同寢寧觸五萬毒蛇不得觸出家法衣寧吹大山爲塵不得道說出家寧吞萬斛猛火不得食出家人物寧没萬丈穢中不得淫犯出家寧出百人身血不得見出家是非所以者何出家是天尊弟子紹隆經教生死橋梁又云若帝主國王大臣宰輔人民男女能發善心出家入道者九祖父母得上天宫七世子孫不入地獄若道士廣勸有縁令出家者一人益筭一千五百三人已上名登仙格見世歡樂衣食自然過去生天福報無窮又云道士士者事也事有多少學致差殊凡有七階俱稱道士一者天眞謂體合自然内外淳淨二者神仙謂變化不測超離凡界三者幽逸謂含光藏輝不拘世累四者山居謂幽潜默遁仁智

**Interpretation**

This scripture primarily discusses the requirements for supporting ordained Daoist priests, the cultivation principles for practitioners, and the extraordinary merits of monastic life.

It first mentions the need to provide newly ordained individuals with seven types of pure cloth (including ritual towels), attendants, carriages, gardens, residences, orchards, bamboo groves, and various material offerings. A true Daoist priest is one who remains wholly dedicated to spiritual cultivation whether walking, standing, sitting, lying down, or engaging in mental activities. This manifests through observing vegetarian fasts and precepts, performing prostrations and scripture recitation, offering incense and flowers, lighting repentance lamps, practicing charity and making vows, expounding scriptures and teachings, guiding sentient beings to awaken the bodhi mind, cultivating extensive merits, always prioritizing others before oneself, and remaining undisturbed by worldly affairs.

The text then employs striking contrasts to emphasize the exalted status of monastics: better to flay five hundred skins than damage one ritual robe; preferable to kill ten thousand ordinary people than harm one ordained practitioner; wiser to confront three thousand wild beasts than offend a monastic. This is because ordained practitioners are disciples of the Celestial Worthy (Tianzun), serving as bridges for transmitting the teachings and maintaining the crucial matters of life and death.

A special point is made that whether emperors, generals, ministers, or commoners, anyone who resolves to take monastic vows not only elevates nine generations of ancestors to heaven but also spares seven generations of descendants from hell. Those who persuade others to ordain gain 1,500 years of longevity per convert; persuading three or more ensures celestial immortality, with present-life abundance and infinite future blessings.

Finally, Daoist priests are classified into seven grades: the highest being Celestial Truth Priests (united with nature, internally and externally pure), followed by Divine Immortal Priests (capable of transformation and transcendence), Reclusive Wanderer Priests (concealing their light, dwelling beyond worldly concerns), and Mountain-Dwelling Priests (cultivating in seclusion with wisdom and virtue). Though their spiritual attainments differ, all qualify as Daoist practitioners.

(Note: The term "Mahayana" reflects Daoist borrowing of Buddhist terminology; "calculated lifespan" refers to longevity reckoning; "withdrawn and silent retreat" denotes hermitic cultivation methods)

自安五者出家謂捨諸有愛脫落囂塵六者在家謂和光同塵抱道懷德七者祭酒謂屈己下凡救度色苦故得天下地上六道四生禮拜歸敬最爲尊勝不朝天子不揖公侯作人天福業受三界供養所以者何由禀我法教衣我法服持奉經誡開導衆生令過去見在未來三世永脫憂苦入常樂門也三洞奉道科誡曰道士有六階方外之士也一天眞道士二神仙道士三山居道士四出家道士五在家道士六祭酒道士所以謂之天眞道士者體變合化混沌自然道亞三清智周萬物即高玄皇人之流也神仙道士功成累劫德被塵沙神化無方飛騰自在即杜沖尹軌之列也山居道士者無爲無欲守道守精氣冠煙霄心凝淡泊即許由巢父之比也出家道士者擯落紛埃忘詘健羨心遺萬物神王九空眇出樊籠永辭妻息即宋倫彭諶之匹也在家道士者消聲陸沈和光順世心凝道極形混人間吐納自居逍遥獨得即黄瓊籛鏗之倫也祭酒道士者軌迹虚遠志行冲輯慈以救人和能撫物不貪不欲絶色絶聲獨運貞心歸誠於道祭者制也酒者和也制其剛强和其人我即李東千室之屬也所以稱之爲道士者以其無爲世事務營常道故也並受道威儀心行異俗演兹玄化暢彼皇風是以不拜王侯長揖天子今之道士

**Interpretation**

This passage describes six distinct types of Daoist practitioners. First, it explains the meanings of "the fifth being ordained" and "the sixth being lay practitioners": Those who choose ordained life must renounce all worldly attachments and desires, distancing themselves from mundane clamor; while lay practitioners harmoniously coexist with secular society while maintaining inner virtue (De) and embracing the Dao.

The discussion then focuses on "libationer priests" (Jijiu daoshi, senior priests responsible for rituals in ancient Daoism), who humble themselves to deliver sentient beings from suffering, thereby earning reverence from all creatures between heaven and earth. These individuals neither bow to emperors nor pay homage to nobility, for they cultivate blessings transcending the Three Realms (Desire Realm, Form Realm, and Formless Realm), receiving offerings from beings across all realms. How is this possible? Because they follow Daoist teachings, wear priestly robes, uphold scriptural precepts, and guide sentient beings—enabling past, present, and future generations to permanently escape sorrow and enter eternal bliss.

The scripture *Sandong Fengdao Kejie* (Code and Precepts for Worshipping the Dao According to the Three Caverns) classifies priests into six ranks, all representing practitioners who transcend the mundane:

The first rank comprises "Celestial Truth Priests" (Tianzhen daoshi), who unite with the Dao and comprehend all phenomena with wisdom, like the legendary ancient sage Gaoxuan Huangren. The second rank includes "Immortal Priests" (Shenxian daoshi), who through accumulated merits across lifetimes gain shapeshifting abilities and celestial flight, exemplified by adepts like Du Chong and Yin Gui. The third rank consists of "Mountain-Dwelling Priests" (Shanju daoshi), who cultivate purity and simplicity in seclusion, following the model of ancient hermits Xu You and Chao Fu.

The fourth rank contains "Ordained Priests" (Chujia daoshi), who abandon worldly entanglements, transcend material desires, and attain spiritual freedom, like practitioners Song Lun and Peng Chen. The fifth rank involves "Lay Priests" (Zaijia daoshi), who mingle in society while keeping their hearts aligned with the Dao, exemplified by recluses like Huang Qiong and Jian Keng. The sixth rank features "Libationer Priests" (Jijiu daoshi), who embody compassion, skillfully teach sentient beings, and temper harshness, like Li Dong—a "teacher of a thousand households" who instructed numerous disciples.

They are called "priests" (daoshi) precisely because they abstain from worldly affairs to concentrate on cultivating the Dao. These practitioners all follow Daoist liturgical traditions, maintaining hearts and conduct distinct from ordinary people. They propagate profound teachings and preserve ancient customs—hence their refusal to bow to nobility, offering only ceremonial salutes even to emperors.

即出家道士也當於國主當盡忠盡禮至於宰輔大臣公侯牧伯皆須敬揖勿得妄趣勢利違者減筭三百六十樓觀本記云周穆王好尚黄老聞仙師杜沖有至德高行遂師之因追抑遺迹崇構靈壇仍招四方幽人逸士以紹玄業並道均巢許德爲物範故天子揖之而不臣諸侯禮之而不爵朝野以其弘脩道事故以道士爲號焉周平王東遷洛邑度道士七人秦昭秦莊二王度道士七人漢文帝尤尊道德屢招幽逸之人度爲道士常使滿二七人漢武帝亦好神仙置道士二十一員晉武帝特致崇仰乃度道士四十九人三洞奉道科戒云正一法師玄冠黄裳絳褐二十四條高玄法師玄冠黄裳二十八條洞神法師玄冠黄裳青褐三十二條洞玄法師芙蓉冠黄褐三十二條洞眞法師元始冠青裙紫褐青裏表二十四條裏十五條大洞法師元始冠黄裙紫褐如上清法五色雲霞帔三洞講法師元始冠黄褐九色雲霞帔道士女冠若不備此法衣皆不得輒動寳經具其法服皆有神童侍衛正一法衣將軍五人力士八人侍衛高玄法衣神童神女各二人侍衛洞神法衣天男天女各五人侍衛洞玄法衣玉童玉女各八人侍衛洞眞大洞三洞法衣玉童玉女各十二人侍衛緫謂之法服違者侍童遠身四司考魂奪筭二千四百

**Interpretation**

This scripture primarily addresses two aspects: the social status and behavioral norms of Daoist priests, and the regulations governing ritual attire for priests of different ranks.

First, it outlines the conduct expected of ordained Daoists: they should demonstrate loyalty and proper etiquette toward rulers, while maintaining respectful decorum when interacting with ministers, nobles, and officials—never currying favor with the powerful or chasing fame and fortune. Violators would have 360 days deducted from their predetermined lifespan (Daoism holds that each person has a fixed "allotted lifespan").

The text then traces the historical origins of Daoist priests' status: King Mu of Zhou revered the teachings of Huang-Lao (the Yellow Emperor and Laozi). Upon hearing of the virtuous immortal Du Chong, he honored him as teacher, established monasteries to receive recluses, and initiated Daoist traditions. These practitioners matched the virtue of ancient sages like Chao Fu and Xu You (legendary paragons of eremitism), so emperors treated them with ceremonial respect rather than as subjects, while feudal lords honored them without conferring official titles. Subsequent rulers—including King Ping of Zhou, King Zhao and King Zhuang of Qin, Emperor Wen and Emperor Wu of Han, and Emperor Wu of Jin—each ordained varying numbers of Daoist priests.

The second section details the ritual vestments for different priestly ranks:

- Zhengyi (Orthodox Unity) masters: black caps, yellow lower garments, and dark red ritual robes with 24 pleats
- Gaoxuan masters: black caps, yellow lower garments with 28 pleats
- Dongshen (Cavern Spirit) masters: black caps, yellow lower garments, and blue-green robes with 32 pleats
- Dongxuan (Cavern Mystery) masters: lotus crowns and yellow robes with 32 pleats
- Dongzhen (Cavern Perfection) masters: Yuanshi (Primordial Beginning) crowns, blue-green skirts, and purple outer robes (with blue-green lining)—24 pleats for outer garments, 15 for linings
- Dadong (Great Cavern) masters: Yuanshi crowns, yellow skirts, purple robes, and Shangqing-style five-colored cloud mantles
- Sandong (Three Caverns) lecturers: Yuanshi crowns, yellow robes, and nine-colored cloud mantles

The scripture emphasizes that priests—male or female—who don't wear the prescribed attire may not casually handle precious scriptures. Each type of ritual garment has divine protectors: from the five guardian warriors of Zhengyi robes to the twelve jade attendants of the highest Sandong vestments. Those who violate dress codes will find these protective spirits withdrawing, incurring a 2,400-day lifespan penalty from the underworld authorities.

科曰凡道士女冠欲參經法皆預備法衣既告齋傳法位訖即須冠帶法服執簡稱名位拜其本師朝謁太上違者靈官不附身魂考五帝奪筭一千二百正一經云太上曰道士法服有七種一者初入道門平冠黄帔二者正一芙蓉玄冠黄裙絳褐三者道德黄褐玄巾四者洞神玄冠青褐五者洞玄黄褐玄冠皆黄裙䙱對之冠象蓮花六者洞眞褐帔用紫以青爲裏蓮花寳冠女子褐用紫紗戴飛雲鳳氣之冠七者三洞講法師如上清衣服上加九色雲霞山水衲帔元始寳冠皆環佩執版師子文履謂之法服

明經法第六諸天靈書經云天尊告太上道君曰龍漢之時我爲無形當存出世教化爾時有天有地日月光明三象備足有男有女有生有死雖有陰陽無有禮典亦無五味衣帔之具混沌自生以道化喻漸漸開悟知行仁義歸心信向是時年命皆得長遠不信法者命皆短促我過去後天地破壞其中眇眇億劫無光幽幽冥冥混沌無期號爲延康逮至赤明開光天地復位我又出世號無名之君以靈寳教化度諸天人其時男女有至心承奉經戒皆得道眞骨肉俱飛縱未得道皆壽命長遠雖死上生天堂轉輪不滅後皆得仙吾過去後一劫之周天地又壞復無光明五劫之中幽幽冥冥三氣混沌乗運而生逮至開皇靈寳

**Interpretation**

This scripture primarily addresses the dress code for Daoist priests and presents the cosmological worldview and pedagogical history of Daoism.

Regarding priestly attire: Female Daoist practitioners (daonü) must prepare ritual robes before participating in scripture recitation ceremonies. After completing purification rites (zhaijiao) and transmission rituals, they must don formal vestments, hold bamboo tablets, announce their name and rank, bow to their master, and pay homage to the Supreme Venerable Sovereign (Taishang Laojun). Those who violate these regulations will not receive protection from guardian deities, their souls will be examined by the Five Directional Heavenly Emperors, and they will forfeit 1,200 days of lifespan.

The *Zhengyi Jing* (Orthodox Unity Scripture) records Taishang Laojun's teaching that Daoist ritual garments comprise seven distinct types corresponding to different cultivation stages and schools:

1. Novices wear flat caps with yellow cloaks

2. Zhengyi (Orthodox Unity) practitioners don lotus-shaped dark crowns with yellow skirts and deep red coarse robes

3. The Daode (Dao-Virtue) school wears yellow coarse robes with black headscarves

4. The Dongshen (Cavern Spirit) tradition wears black crowns with indigo coarse robes

5. Dongxuan (Cavern Mystery) practitioners wear yellow coarse robes with black crowns, paired with yellow skirts and lotus-patterned coronets

6. Dongzhen (Cavern Perfection) adepts wear purple cloaks (lined with indigo) and lotus jeweled crowns; female priests wear purple gauze robes with "flying phoenix qi" crowns

7. Three Caverns lecturers wear Shangqing (Highest Clarity) attire supplemented with nine-colored cloud-and-mountain patterned cloaks, Primordial Beginning jeweled crowns, jade rings, ceremonial tablets, and lion-embroidered shoes

Concerning cosmology: Through the Celestial Worthy's discourse with Lord Daojun, the scripture depicts the cyclical history of the cosmos. During the Dragon Han era, the Celestial Worthy manifested in formless embodiment to instruct beings—when heaven/earth, sun/moon, male/female, and life/death existed as fundamental patterns, yet lacked ritual norms and material necessities. Through Daoist teachings, people gradually awakened, with devotees attaining longevity.

Following cosmic dissolution and renewal during the Extended Peace era's chaos, the Crimson Luminary period saw celestial restoration. The Celestial Worthy reappeared as "Sovereign Without Name," instructing celestial beings through Lingbao (Numinous Treasure) scriptures. Devout men and women observing precepts achieved perfection—those incomplete still gained longevity, ascending posthumously to paradise before ultimate transcendence.

After another cosmic cycle through Five Kalpas of chaos until the Inaugural Epoch's Lingbao resurgence, this passage reveals Daoism's kalpic cyclical cosmology and its core belief in universal transcendence through spiritual instruction.

眞文開通三象天地復位我於始青之中號元始天尊開張法教成就諸天廣施經典勸戒愚蒙歸心信向漸入法門又云是時天尊口吐五色之光普照諸天四方邊土普見光明天尊分形百萬處處同時是男是女並見天尊在五色光中如俱一地天尊隨其國土口吐靈寳五篇眞文說十部妙經授以禁戒宣示男女是時男女莫不歸心各齎金銀錦帛五綵文繒珠玉珍寳無鞅億數來送天尊伏受法誡諸國寳信滿一國中天尊一時布施窮困窮者飽足富者不乏貧富齊等人無怨心先有善功名書籍者皆得度世飛行太空始入法門普皆長壽三萬六千年至上皇元年諸天男女心漸怠壞正教不全是故我身國國之造成就諸心我過去後半劫之中來生男女心當破壞不信經教自作一法不敬天地輕慢神明是男是女色欲放蕩自取殘傷身入惡道展轉三塗五道之中今說是經爲諸衆生以度善心之人括地志云老子西度流沙化胡初至于闐王曰是何老人曰我是佛王曰旣稱佛有何道德老子遂爲說浮屠經教化胡人皇甫謐高士傳云尹喜與老子俱去適西戎出流沙之表以道化戎俗作浮屠經莫知所終金玄羽章經云後聖九玄金闕帝君下爲周師改號爲老子以八天隱文授於幽王幽王

**Interpretation**

The Celestial Worthy of Primordial Beginning (the supreme deity of Daoism) manifested amidst the azure yang qi of the cosmic dawn, establishing the teachings of Daoism, creating the celestial realms, widely disseminating scriptures, and guiding deluded beings to return to the true Dao. At that time, five-colored divine light radiated from the Worthy's mouth, illuminating all heavenly realms and distant lands, while simultaneously manifesting millions of emanations. Both men and women could behold the Worthy appearing within this radiant light. According to regional circumstances, the Worthy transmitted the "Five Authentic Texts of Numinous Treasure" and ten major scriptures, establishing precepts to instruct devotees.

People from all regions came bearing countless precious offerings—gold, silver, brocades, colored silks, jewels—to pay homage and receive the Worthy's teachings. The Worthy distributed all offerings to the poor, eliminating disparities between rich and poor so that all were equal and without resentment. Those whose virtuous deeds had previously earned them a place in the celestial registers gained the ability to ascend to the heavens, while initiates universally attained longevity of thirty-six thousand years. Yet by the first year of the Shanghuang era, celestial beings gradually grew lax, and the true Dao declined.

The Celestial Worthy prophesied that after his departure, in the distant future spanning half a kalpa (an immeasurably long time), men and women would corrupt their innate nature, disrespect scriptures, invent heretical methods, defile heaven and earth, indulge in sensual desires, and ultimately fall into the hellish realms, suffering in the cycle of rebirth. This scripture is now expounded precisely to deliver those who still retain virtuous hearts.

The *Kuodizhi* records that when Laozi journeyed west to convert the Hu people, he first arrived in the kingdom of Khotan. The king asked, "Who is this elder?" Laozi declared himself to be the Buddha. The king inquired, "If you claim to be the Buddha, what merits do you possess?" Laozi then expounded the *Scripture of the Buddha* to instruct the Hu people.

Huangfu Mi's *Biographies of Eminent Men* records that Yin Xi accompanied Laozi westward to the lands of the Rong tribes, crossing deserts to spread Daoism, composing the *Scripture of the Buddha*, before ultimately disappearing without a trace.

The *Scripture of Golden Mysteries and Feathered Chapters* records that the later sage, the Ninefold Mysterious Golden Tower Emperor (a high-ranking immortal), once descended to serve as the royal preceptor of the Zhou dynasty under the name Laozi, transmitting the secret method of the "Hidden Texts of the Eight Heavens" to King You of Zhou.

自謂居自然之運代五帝之氣錯陰陽之理不崇天文老子知周之衰收文而去制作教化遇關令尹喜即爲著作道德經上下二篇於緑那之國老子張口於是隱文從口而出以授於喜喜依盟奉受即致八景雲輿同遊八方練身於太虚之内項生寳明之光七十二相映照一形隨運變化升入八天其道高妙非可載稱凡以後學不得此文便當絶思於遐望無煩損神於幽山也曲素訣辭經云如是九天鳳文皆九天自然之氣結而成焉靈文表異於空玄之中經九萬劫玄都丈人受之於太空以傳太上大道君靈寳靈書經云天尊言我歷觀諸天從億劫以來至于今日上天得道高聖大神及諸天眞三清九宫五嶽飛仙悉從靈寳受度得眞靈寳金籙簡文三元威儀自然眞經云太上大道君以上皇元年九月一日西遊玉國龍崛山中時有元始天尊忽乗碧霞浮雲而來前導鳳歌後從天鈞五老啓塗太極驂軒衆眞並降於龍崛山中是時天朗氣清日月停輪五苦解脫長夜開魂一日一夜山川溪澗一時緬平天尊告太上道君今坐一劫歡樂難言皆是宿慶福德所鍾專情信向至得道眞君受高皇之號太上之任今日同慶欣喜無極哀念來生得不相告於是道君下席稽首上白天尊願垂哀憐賜所未聞

**Interpretation**

Laozi claimed to have mastered the cosmic laws of natural operation, transcending the Qi (vital energy) cycles of the Five Directional Emperors (the Green Emperor of the East, Red Emperor of the South, Yellow Emperor of the Center, White Emperor of the West, and Black Emperor of the North), and capable of harmonizing the principles of Yin-Yang transformation. He did not endorse the prevalent astrological and divination practices of his time. Foreseeing the decline of the Zhou dynasty, he departed with sacred texts to establish the Daoist tradition and teach humanity.

At Hangu Pass, he encountered Yin Xi (a key figure in Daoism), the guardian of the pass. As Laozi began to expound the Dao, mysterious scriptures flowed naturally from his mouth, transmitted to Yin Xi. Following their covenant, Yin Xi reverently received these teachings and later obtained the Eight Scenes Cloud Chariot (a celestial vehicle used by Daoist immortals), journeying with Laozi through the eight directions to cultivate body and mind in the Great Void (the cosmic origin). Laozi manifested seventy-two auspicious light-auras above his head, his form shifting in accordance with the Dao, until he finally ascended through the eight celestial realms. Such supreme Daoist methods are profoundly mystical and beyond verbal description. Later practitioners who fail to receive authentic transmission should neither fruitlessly ponder them nor exhaust themselves in secluded mountain retreats.

The *Qusu Jueci Jing* (Scripture of Winding Simplicity’s Decisive Words) records: The Nine Heavens Phoenix Scripts (sacred texts) are all condensed from the natural Qi of the Nine Heavens. These numinous writings manifest extraordinary signs in the void and, after enduring ninety thousand kalpas (cosmic cycles), were received by the Elder of Mysterious Metropolis (a high-ranking celestial official) from the cosmos and later transmitted to the Great Supreme Dao Lord (a high deity).

The *Lingbao Lingshu Jing* (Numinous Treasure’s Numinous Writings Scripture) states: The Celestial Worthy of Primordial Beginning (the supreme deity) declared that, having observed all celestial realms from countless kalpas to the present, every supreme immortal of the Three Pure Realms (Jade Clarity, Upper Clarity, and Great Clarity), the Nine Palaces’ celestial officials, and the transcendent immortals of the Five Sacred Peaks attained liberation and realized the true Dao through the methods of the Lingbao scriptures.

The *Lingbao Jinlu Jianwen Sanyuan Weiyi Ziran Zhenjing* (Numinous Treasure’s Golden Register, Simple Texts, and Three Primes’ Dignified Rites of Spontaneous Truth Scripture) recounts: During the first year of the Shanghuang era, on the first day of the ninth month, when the Great Supreme Dao Lord journeyed to the Dragon-Rising Mountain in the Western Jade Kingdom, the Celestial Worthy of Primordial Beginning suddenly descended on emerald-hued clouds. Phoenixes sang to herald his arrival, followed by celestial harmonies, while the Five Directional Elder Lords (five high-ranking immortals) paved the way, accompanied by the Supreme Ultimate’s immortal chariot and a host of perfected beings. At that moment, the skies cleared, the sun and moon paused, all beings were freed from the five sufferings (birth, aging, sickness, death, and separation), and the long night of samsara was dispelled—mountains and streams flattened within a single day and night.

The Celestial Worthy of Primordial Beginning told the Great Supreme Dao Lord: "Today, we gather here to transcend the kalpic cycles—such joy is beyond words, the fruit of accumulated virtue and profound karmic affinity across lifetimes. Due to your unwavering devotion to the Great Dao, you have earned the title 'Exalted Sovereign' and the divine office of 'Great Supreme.' Yet as we celebrate, we grieve for future beings who will lack guidance." Thereupon, the Great Supreme Dao Lord rose, bowed, and entreated the Celestial Worthy to compassionately reveal teachings yet unheard.

天尊答曰大洞眞經幽升之道㧞度七玄福流一門靈寳大乗普度天人生死獲恩皇文大字通神致靈三洞寳經自然天文並是度人升玄之法修之者馳騁龍駕白日登晨奉之者免諸苦厄七祖生天見之者精心信向生生善縁君今方當戒教三世搜選眞人冝備天儀教導三乗使有心者得成神仙今當以靈寳金籙簡文三元威儀自然眞經相授此法高妙不得輕傳道君稽首奉承戒言於是天尊即命侍經玉郎立左監度司馬立右九天眞王迴九色之節周天三廻諸天監度道君左轉南向長立天尊左廻北向而立侍經玉郎依眞告靈監度司馬執經在前道君九拜三起三伏奉受威儀自然眞經元始赤書眞文上經云是時上聖太上大道君高上玉帝十方至眞諸天大聖妙行眞人從五帝神仙桑林千眞師子白鶴虎豹龍麟靈妃散花金童揚煙五老開塗三界通津徘徊雲路嘯命十方上詣上清太玄玉都寒靈丹殿紫微上宫建天寳羽服詣元始天尊金闕之下請受元始靈寳赤書五篇眞文於是天尊命引衆眞入太空金臺玉寳之殿九光華房靈童玉女侍衛左右九千萬人飛龍毒獸備守八門奔蛇擊劎長牙扣鐘神虎仰號師子俯鳴麟舞鳳唱嘯歌邕邕天鈞奏其旌蓋玉音激乎雲庭上聖五老太上大道君稽

**Interpretation**

The Celestial Venerable replied that the profound path of ascension recorded in the *Dadong Zhenjing* (Great Cavern True Scripture) can elevate the souls of seven generations of ancestors, bringing blessings to the entire family lineage. The *Lingbao Dacheng Jing* (Numinous Treasure Great Vehicle Scripture) universally delivers all beings in heaven and earth, bestowing grace upon both the living and the deceased. Those celestial scripts containing the profound mysteries of heaven and earth possess wondrous efficacy to commune with the divine and inspire spiritual resonance. The natural celestial writings within the Three Caverns (Dongzhen, Dongxuan, Dongshen) scriptures are all gateways to assist practitioners in ascending to the mysterious realms. Those who cultivate these scriptures can ride dragon chariots to ascend in broad daylight; those who devoutly venerate them may be spared from all calamities, with seven generations of ancestors ascending to heaven; those who encounter these scriptures and sincerely believe in them will forge auspicious karmic connections across lifetimes.

The Celestial Venerable addressed the Dao Lord, saying: "You now bear the great responsibility of teaching beings across the three realms. You must select individuals of profound wisdom, instructing them in the Three Vehicles (Great, Middle, and Small) of the Dao according to celestial protocols, so that all who aspire to the Dao may attain immortality. I now transmit to you the *Lingbao Jinlu Jianwen* (Numinous Treasure Golden Register Script), *Sanyuan Weiyi* (Three Primordials Dignified Ceremonies), and *Ziran Zhenjing* (Spontaneous True Scripture). These methods are supremely profound and must not be lightly disclosed." The Dao Lord reverently bowed and solemnly received the Celestial Venerable’s admonition.

At this moment, the Celestial Venerable commanded the Jade Attendant of Scripture Transmission (a celestial immortal overseeing scriptures) to stand at the left, while the Marshal of Ritual Supervision (a divine general overseeing transmission ceremonies) took position on the right. The Nine Heavens True King waved a nine-colored banner, circling three times as all celestial deities bore witness to this sacred transmission. The Dao Lord knelt facing south, while the Celestial Venerable stood facing north. The Jade Attendant of Scripture Transmission proclaimed the sacred liturgy, and the Marshal of Ritual Supervision guided the proceedings, holding the scriptures aloft. The Dao Lord performed nine prostrations, rising and bowing three times, and with utmost reverence received the *Weiyi Ziran Zhenjing* (Dignified Ceremonies of Spontaneous Truth).

The *Yuanshi Chishu Zhenwen Shangjing* (Primordial Red Script True Text Upper Scripture) records: At that time, the Great Lord of the Dao, the Jade Emperor, the Ten Directions’ Supreme True Sages, the great celestial saints, and the Perfected of Wondrous Practice, leading the Five Thearchs of the Directions and a host of divine immortals, were accompanied by sacred beasts such as the Mulberry Forest Thousand Perfected, lions, white cranes, tigers, leopards, dragons, and qilin. Celestial maidens scattered blossoms, golden boys wafted incense, the Five Elders (essences of the Five Phases) cleared the path ahead, and the gates of the Three Realms (Desire, Form, and Formless) opened wide. The immortals lingered upon the clouded path, summoning deities from all ten directions to journey together to the Supreme Clarity realm’s Great Mysterious Jade Capital, arriving at the Cold Numinous Cinnabar Hall and the Purple Tenuity Upper Palace. Clad in celestial feathered robes, they gathered beneath the golden palace of the Primordial Celestial Venerable, beseeching the transmission of the *Yuanshi Lingbao Chishu Wupian Zhenwen* (Primordial Numinous Treasure Red Script Five Sections of True Text).

Thereupon, the Primordial Celestial Venerable guided the assembly into the Jade Treasure Hall of the Great Void Golden Terrace, where a radiance of nine colors illuminated the chamber. Nine million numinous youths and jade maidens stood in attendance. Flying dragons and fierce beasts guarded the eight directions, while serpents danced with swords and tusked beings struck bells. Divine tigers roared toward the heavens, lions murmured softly, qilin danced, phoenixes harmonized—their songs serene and resonant. Celestial music played, banners unfurled, and the sound of jade chimes echoed through the clouds. The Five Elders of Supreme Sanctity and the Great Lord of the Dao all bowed in reverence.

首而言伏聞元始革運玄象開圖靈文鬱秀神表五方天地乗之以分判三光從之以開明此大宗之業可得暫披於靈藴乎不審靈寳五篇玉文可得見授教於未聞者乎元始天尊方凝眞遐想拊几高抗命召五帝論定陰陽永無開聽於陳辭乃閉閡於求眞之路太上大道君啓問不已元始良乆乃垂眄眥之容慨爾歎曰子今所叩豈不遠乎今且可相付當録於上館未得行於下世教始學之人玄科有不得便傳君自可詣靈都上宫取俯仰於神王也於是太上大道君衆眞同時退齋三月更詣元始天尊諮以禁戒之儀遜謝不逮天顔愍喻靈關廓開登命五老上眞披九光八色之藴雲錦之囊出元始赤書五篇眞文靈寳上經以付太上大道君高上玉帝十方至眞諸天大聖妙行眞人使依玄科按法以傳太玄都玉京山經云鄭思遠于時說先師仙公告曰我所受上清三洞太眞道經吾去世之日一通封名山洞室一通傳弟子一通付吾家門子弟世録傳至人若但務吾經馳騁世業則不堪任録傳可悉付名山五嶽不可輕傳非其人也有其人者冝傳之勿閉大法也靈寳眞文度人本行經云元始五老非以後學而成眞者也所以寄胎託孕生於人中或因水火而練化者爲欲隨世改運輪轉因縁經麤入妙以勸戒學者令勤爲用心也凡後

**Interpretation**

This scripture recounts the sacred moment when the supreme deities of Daoism transmitted their profound teachings. The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the highest divinity in Daoism, convened the Five Directional Thearchs during the cosmic dawn to establish the laws of Yin-Yang. The Supreme Lord of the Great Dao (Taishang Dadaojun), another principal deity, persistently sought guidance until Yuanshi Tianzun finally resolved to bestow upon him the precious *Five Authentic Scriptures of Numinous Treasure* (*Lingbao Wupian Zhenwen*). However, it was decreed that these scriptures would initially circulate only among celestial realms, not to be lightly transmitted to the mortal world.

The text vividly depicts the solemn ceremony of transmission: Yuanshi Tianzun drew forth the radiant scriptures, glowing with nine lights and eight colors, from a brocade cloud-pouch, entrusting them to Taishang Dadaojun, the Jade Emperor (Yudi), and various Perfected Ones (Zhenren). Strict protocols were established for disseminating these sacred texts according to rigorous transmission guidelines.

The Daoist immortal Zheng Siyuan recounted his master's instructions: the *Supreme Truth Scriptures of the Three Caverns of Shangqing* (Shangqing Sandong Taizhen Daojing) were to be divided into three portions—one sealed within sacred mountain grottoes, one transmitted to qualified disciples, and one preserved for future generations of the lineage. He emphasized that these scriptures must never be casually imparted; suitable recipients had to be carefully chosen, and if none proved worthy, the texts should instead be concealed within the Five Sacred Mountains (Wuyue).

Finally, the scripture reveals that the Five Primordial Elders (Yuanshi Wulao)—five supreme deities—did not attain perfection through ordinary cultivation. Instead, they deliberately incarnated in human form or underwent trials by water and fire to instruct humanity. These beings reincarnate across ages, guiding practitioners to comprehend the Dao (the Way) progressively from fundamental to profound levels, exhorting all seekers to cultivate with diligence and sincerity. Such divine manifestations adapt to worldly changes, employing myriad circumstances to awaken Daoist aspirants.

聖四極眞人仙公仙王及五嶽九宫飛仙神仙地仙無億之數皆是後學積業所致或生而篤好身建大功施惠布德脩奉經戒勳名徹天以成眞人或先身有慶福流今生因縁宿命以得神仙諸是學者大受經業供養三寳或見世飛騰周旋空虚或在來生而獲其報或享富貴國王之家或爲尸解輾轉成仙隨功輕重豪分不失皆以修學之所致也洞神經云志學之士才力未强多知爲敗怠惰致殃善行教者昭其所堪隨品稍殺是以要訣衆經諸法漸次脩行功德成就自然遍通皆由要起要决有三一者曰因無始中來仍有識性性靈無滅死苦尚存生樂無幾由不識因能識因者定不怨天不尤人不咎物不感身苦樂是甘無妄惑也二者曰縁循因動靜内外取和不侵人益身不陷己誤物損而無傷利而無害識本知末無邪疑也三者曰勤謹愼心口嚴勑身神聞聖尋請受教遵承增廣善縁斷絶惡因正見了然精進無退度人濟己通眞達靈練凡成聖變麤爲精積功累德登聖眞矣老君德經云上士聞道勤能行之脩之身其德乃眞脩之家其德乃餘脩之郷其德乃長脩之國其德能豐脩之天下其德能普玉京山經云皆從齋戒起累功結宿縁飛行凌太虚提携高上仙又云積學爲眞人恬然榮衛和永享無期壽萬椿奚足多

**Interpretation**

This scripture primarily elucidates the path to Daoist immortality and essential cultivation methods. The "Four Extremity Perfected Ones" (Siji Zhenren), "Immortal Dukes and Kings" (Xiangong Xianwang), along with countless celestial beings like flying immortals, divine immortals, and earthly immortals dwelling within the Five Sacred Mountains and Nine Palaces—all achieved their status through accumulated merit in post-natal cultivation.

There are several pathways to immortal attainment: Some are naturally inclined toward Daoist practice from birth, establishing great virtuous deeds, widely bestowing kindness, and upholding precepts until their fame reaches the celestial courts to become Perfected Ones. Others reap the fruits of blessings accumulated in past lives, attaining immortality through karmic connections in this existence. Still others achieve it through venerating the Three Treasures (Dao, scriptures, and masters)—some ascending to the void in this very life, while others receive blessings in future incarnations. Some are reborn into noble or royal families, while others attain gradual immortality through "corpse liberation" (Shijie, feigned death transformation). All these achievements correspond precisely to the measure of one's accumulated merit, without the slightest discrepancy.

The *Dongshen Jing* (Scripture of the Cavern of Spirit) states that novice practitioners with insufficient capacity may suffer harm from knowing too much, while indolence invites calamity. A skilled teacher instructs disciples according to their innate capacities. Cultivation must progress step by step—scriptures and methods should be studied sequentially until merit reaches completion, when natural comprehension will follow.

Three essential cultivation principles are outlined:

First is "Cause" (Yin): Recognizing the indestructibility of spiritual nature through cycles of rebirth, understanding that life, death, suffering, and joy are all transient. Those who grasp this truth neither resent heaven nor blame others, facing all experiences with equanimity.

Second is "Condition" (Yuan): Aligning with the laws of karma, maintaining harmony in human interactions—neither harming others' interests nor being misled by external temptations, thus benefiting both self and others without generating deluded thoughts.

Third is "Diligence" (Qin): Practicing careful speech and conduct, strictly disciplining body and mind, seeking guidance with humility, nurturing virtuous connections while severing negative causes, maintaining correct views, and advancing unwaveringly. By liberating others, one perfects oneself, ultimately transcending the mundane to enter sagehood.

The *Laozi Dejing* (Classic of Virtue) states: Those of superior capacity diligently practice the Dao upon hearing it. An individual's cultivation achieves genuine Virtue (De); a household's cultivation overflows with virtuous blessings; a village's cultivation sustains enduring Virtue; a nation's cultivation brings abundant Virtue; universal cultivation spreads Virtue everywhere.

The *Yujing Shan Jing* (Scripture of Jade Capital Mountain) teaches: Daoist practice begins with purification rituals (Zhaijie), accumulating merit to form immortal karmic connections, ultimately enabling ascension to the supreme void. It further states: Continuous study leads to Perfected One status, while serene equanimity harmonizes Qi (vital energy) and blood, granting longevity surpassing ten thousand years.

安志經云學仙行爲急奉戒制情心又云大賢樂經戒受之爲身寳就學常苦晚持身恨不早比當披幽賾倏忽年已老執卷吸爾極將更死痛惱吾故及弱齡棄世以學道老君西升經云老君曰當持上慧源智亦不獨生皆須對因縁各有行宿本命禄之所關同道道得之同德有德根宿世不學問今復與失鄰學不得明師焉能解疑難吾道如毫毛誰當能明分上世始以來所更如沙塵動則有載劫自惟甚苦勤吾學無所學乃能明自然子當無相稽勿以有相關玉字下經云天眞皇人稽首上白天尊自受日月隨運流遷去來轉輪一光一冥一滅一度一死一生身受破壞一敗一成經履天地改易光明幽幽眇邈非可思議自龍漢以來已九萬九千九百萬劫縁對相牽世世不絶至于今日亦嘗生王門亦嘗生賤家亦嘗生富室亦嘗生窮寒亦嘗爲人尊亦嘗爲僕使亦嘗嬰六疾亦嘗受光明亦嘗受智慧亦嘗受愚聾諸行備經道德因縁供養經法七寳告靈發心善願功名得全爲三界所舉五帝所明降致雲輿八景瓊輪駕空乗浮白日升晨被蒙天尊曲逮重恩拂飾朽骸得見光明超凌三界位登天眞今日侍座歡樂難言太上業報因縁經云太上告普濟曰吾昔赤明劫初於南丹洞浮開陽上觀火煉池邊與

**Interpretation**

The *Scripture of Peaceful Aspiration* states that the most crucial aspect of cultivating immortality is seizing time for practice while observing precepts to restrain desires. Great sages take scriptural precepts as their joy, treating these disciplines as precious treasures that safeguard their being. Yet ordinary people often regret beginning their studies too late, constantly lamenting their delayed awakening. When they finally open the scriptures to delve into profound principles, they suddenly realize they've grown old—clutching the sacred texts with profound emotion, only feeling anguish when death approaches. Therefore, I renounced worldly affairs in my youth to devote myself wholly to studying the Dao.

The *Scripture of Laozi's Western Ascent* records Laozi's teaching: "Supreme wisdom cannot be attained through personal effort alone—it requires karmic affinity accumulated from past lives. Each person's destiny and spiritual rank are connected to their previous cultivation. Only those in harmony with the Dao can attain it; virtuous individuals all possess foundations laid in former existences. If one neglected diligent study in past lives, this present life will again miss the opportunity. Without guidance from an enlightened teacher, how can cultivation doubts be resolved? The Great Dao appears subtle as a hair's breadth—who can fully comprehend it? Since the separation of heaven and earth, worldly changes have been as countless as Ganges' sands, with kalpas (cosmic cycles) passing beyond measure." I realized true learning means relinquishing attachments and following nature's flow. Do not measure the Great Dao with worldly concepts—transcend form to perceive its essence.

The *Lower Scripture of Jade Characters* records the Celestial Sovereign (a high-ranking Daoist immortal) paying homage to the Heavenly Venerable before declaring: "Since following the revolutions of sun and moon through endless rebirths, alternating between light and darkness, cycling through life and death, this body has continuously undergone formation, abiding, decay and emptiness. Having traversed heaven and earth, witnessing the transformations of radiance, such mysteries defy imagination. Since the Dragon Han Kalpa (a Daoist cosmic cycle), ninety-nine million nine hundred thousand kalpas have passed, with causes and effects perpetuating endlessly. I've been reborn in royal households and impoverished families; lived as privileged nobility and destitute commoners; received veneration and served as menials; endured manifold illnesses while also attaining wisdom's illumination, yet experienced foolish obscurity too. After tasting life's myriad conditions, through accumulated virtue across lifetimes—preserving scriptures, amassing good karma, and making sincere vows—my merit became complete. Recognized by the Three Realms (Desire, Form, and Formless Realms) and approved by the Five Directional Emperors, I now ride a jeweled chariot on auspicious clouds, ascending in daylight by the Heavenly Venerable's compassionate guidance. This decaying form transcends the Three Realms to join the ranks of immortals. The joy of serving before the Heavenly Venerable today is beyond words."

The *Supreme Scripture of Karmic Retribution and Causality* records the Most High Lord Lao (Taishang Laojun) instructing the Universal Salvation Perfected Being (Puji Zhenren): "During the Red Brilliance Kalpa's dawn, I once dwelled by the Fire Refinement Pool at the Solar Radiance Abbey on Southern Cinnabar Cavern's Floating Mountain..."

元始天尊大會說法廣度諸天時四梵天王將諸眷屬無量國人嚴持香花供養聽法各住一面元始以此因縁即放眉間十種相光徹照十方無量國土普使聞知其東面建十法座百寳莊嚴南面建十法座萬種莊嚴西面建十法座七寳莊嚴北面建十法座五色莊嚴東北方建十法座皆以碧玉莊嚴東南方建十法座悉以紅寳莊嚴西南方建十法座皆以縹玉莊嚴西北方建十法座皆以衆寳莊嚴上方世界建十法座皆萬寳莊嚴下方世界建十法座皆黄玉莊嚴金燈萬照瓊燭千明巨億萬計晃朗於前十天齊列百座莊嚴内外光明照耀天地靈寳出家因縁經云轉讀尊經禮拜燒香持齋奉戒建百寳座請說大乗常爲國主人王大臣作三世福田靈寳靈書經云南陵朱宫之中九靈福堂莫非在此供養靈寳行齋持戒斯經尊妙度人無量大劫交周天崩地淪四海冥合金玉化消萬道勢訖而此經獨存其法不絶凡是諸雜法道術變化經方支散雜俗並係六天之中慾界之内遇小劫一會其法並滅無復遺餘其是太清雜化符圖太平道經並周旋上下十八天中在色界之内至大劫之交天地改度其文仍没無復遺餘其玉清上道三洞神經神眞虎文金書玉字靈寳眞經並出元始處於二十八天無色之上大劫周時其文

**Interpretation**

The Celestial Venerable of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism) expounded the scriptures and teachings at a grand Dharma assembly, delivering universal salvation to all beings across the celestial realms. At that time, the Four Great Brahma Kings, accompanied by countless retinues and people from various nations, reverently approached with incense and flowers to listen to the Dharma, each taking their place according to their designated directions. Responding to this auspicious occasion, Yuanshi Tianzun emitted ten rays of propitious light from between his brows, illuminating the infinite worlds in all ten directions, enabling all beings to hear the sacred teachings.

The assembly was arranged with utmost solemnity: in the east, ten Dharma platforms were adorned with a hundred kinds of precious jewels; in the south, ten platforms were embellished with ten thousand treasures; in the west, ten platforms were decorated with the seven precious gems; and in the north, ten platforms were adorned with five-colored jewels. In the northeast, ten platforms were entirely embellished with green jade; in the southeast, they were adorned with rubies; in the southwest, with bluish-white jade; and in the northwest, with various precious treasures. Above, ten platforms in the upper realms were adorned with countless treasures, while below, ten platforms in the lower realms were decorated with yellow jade. The entire assembly was further illuminated by tens of thousands of golden lamps and a thousand exquisite candles, their radiance intermingling, while all the majestic Dharma seats from the ten celestial realms shone with brilliance, lighting up the heavens and the earth.

The *Lingbao Scripture on the Causes and Conditions of Renunciation* records that reciting scriptures, making reverent offerings of incense, observing fasting and precepts, and constructing precious seats to invite masters to expound the Mahayana teachings—these virtuous deeds plant the seeds of merit (accumulating blessings) for kings, ministers, and others across three lifetimes. The *Lingbao Ling Shu Jing* states that the Ninefold Hall of Blessings in the Southern Crimson Palace (a divine abode) is a sacred site where the Lingbao scriptures are venerated and fasting and precepts are upheld. This scripture is supreme and unsurpassed, capable of delivering countless beings to salvation. Even when the heavens and earth crumble, the four seas dry up, gold and jade dissolve, and the myriad paths perish in the great kalpa (cosmic cycle), this scripture alone remains indestructible.

Other arts and techniques, miscellaneous and mundane methods, are all bound to the Six Heavens of Desire (the six realms of the desire realm) and will vanish entirely when minor kalpas arrive. Though the talismanic registers and scriptures of the Great Peace (Taiping) tradition from the Taiqing realm may circulate within the eighteen heavens of the form realm, they too will perish when the great kalpa arrives. Only the supreme teachings of the Yuqing realm—including the Three Caverns (Dongzhen, Dongxuan, Dongshen) scriptures, the divine Tiger Script, and the Golden Book and Jade Characters of the Lingbao scriptures—originating from Yuanshi Tianzun and existing in the formless realms beyond the twenty-eight heavens, remain imperishable even through the great kalpa. The Dharma and scriptures shall never fade away.

並還無上大羅天中玉京之山七寳玄臺灾所不及本行經云靈寳眞文十部妙經太上所祕不盡傳世五岳所藏亦多不具龜山西室王屋南洞天經備足皆萬劫一開將來故有可期之冀但當勤心於祈請長齋以期眞至大運之周克得備其天儀常住鎮經目云三洞三十六部眞經都合二百六十二萬八千二百二十卷祕在三清之境玄臺之上大有紫微太極三宫之中煥然朗曜各有仙童玉女三千萬人常燒香散花遁甲開山圖所記云名山石室藏道經有三十二所其十九室有經一百六十九萬五千八百三十一卷其六室有經一萬五千二百三篇不名卷數其六室有經直標名目不說卷數其一室有奇經妙圖黄老發命河洛之文不可稱計上清倉元上録經云法有三乗有十二事上中下品三乗經戒各十二焉合爲三十六部靈寳出家因縁經云道言昔開皇元年詣無名天尊受無上三洞大乗妙經一萬三千五百篇符圖七千章諸天内音經云忽有天書字方一丈自然而見空玄之中文彩煥爛八角垂芒精光亂眼不可得看太微經云天眞三皇藏八會之文於委羽山太微天帝藏一通於龜山三皇經云三皇自然之文皆以金玉爲用天皇所受玄玉爲簡青玉爲文地皇所受黄玉

**Interpretation**

These scriptures primarily expound on the preciousness and mystical nature of Daoist classics, as well as their preservation in both celestial and earthly realms.

The most supreme Daoist scriptures are stored upon the Seven-Jeweled Mystic Terrace of Mount Jade Capital in the Great Canopy Heaven (the highest celestial realm in Daoism), where they remain eternally free from calamity. The *Scripture of Original Practice* records that the ten sections of the Lingbao True Texts—profound scriptures—are secret canons treasured by Lord Lao (Laojun) and will not be fully transmitted to the mortal world. Some scriptures are also hidden within the Five Sacred Mountains, though none are complete. Only in the Western Chamber of Tortoise Mountain and the Southern Cavern of Mount Wangwu are the full celestial scriptures preserved. These scriptures are opened only once every ten thousand kalpas, and perhaps in the future, there may be a chance to glimpse them. Practitioners must pray with utmost sincerity, maintain prolonged fasting, and await the arrival of great fortune to receive the complete celestial rituals.

The *Catalog of Eternal Scriptures* records that the Three Caverns (Dongzhen, Dongxuan, Dongshen) and Thirty-Six Divisions of True Scriptures amount to 2,628,220 volumes, all secretly stored upon the Mystic Terraces of the Three Pure Realms (Jade Pure, Upper Pure, and Supreme Pure), as well as within the three celestial palaces: the Palace of Great Existence, the Purple Tenuity Palace, and the Supreme Ultimate Palace. These scriptures radiate brilliant light, and each location is attended by thirty million immortal youths and jade maidens who offer incense and scatter flowers in reverence.

The *Chart of Concealed Jia for Opening Mountains* records that Daoist scriptures are hidden within thirty-two famous mountain stone chambers. Among them, nineteen chambers contain 1,695,831 volumes of scriptures, six chambers hold 15,203 chapters (not counted by volume), another six chambers only list scripture titles without recording their volumes, and one chamber stores wondrous scriptures, rare diagrams, the decrees of the Yellow Emperor and Lord Lao, as well as priceless texts like the *River Chart* and *Luo Writings*, all beyond enumeration.

The *Upper Clarity Scripture of the Primordial Record* states that the Daoist teachings are divided into three vehicles—upper, middle, and lower—each containing twelve categories of precepts and scriptures, totaling thirty-six divisions. The *Lingbao Scripture on the Causes of Leaving Home* records that in the first year of the Kaihuang era, the Nameless Celestial Worthy transmitted 13,500 chapters of the supreme Three Caverns Great Vehicle scriptures and 7,000 talismanic diagrams.

The *Scripture of Celestial Sounds* describes how celestial texts suddenly appeared in the void, spanning ten feet square, their characters glowing with radiant light, their eight corners emitting brilliance so dazzling that none could gaze upon them directly. The *Scripture of Grand Tenuity* states that the Three Sovereigns of Celestial Truth concealed the writings of the Eightfold Assembly in Mount Weiyu, while the Celestial Emperor of Grand Tenuity also stored a set in Tortoise Mountain. The *Scripture of the Three Sovereigns* records that the natural writings of the Three Sovereigns were all crafted from gold and jade: the Celestial Sovereign used black jade for slips and green jade for characters, while the Earthly Sovereign used yellow jade for slips.

爲簡白玉爲文人皇所受赤玉爲簡黄玉爲文綴以金鈎聯以金鎖擎以玉案覆以珠巾芬以五香侍以十華玉童玉女執拂左右眞官仙職司承玄文辟邪獅子麒麟鳳凰青龍白虎玄武朱雀靈禽聖獸无量伎樂六甲六丁三五僚屬防護宿衛奉事兹文洞眞太霄琅書妙經云紫度炎光神玄變經者非紫度炎光先有本文乃是神經自生空虚之中凝氣成章玄光炎映積七千年其文乃見太微天帝君以紫簡結其篇目金簡正書其文仍記爲紫度炎光神玄變經焉太上太眞科經云刻明得道要由於經經圖科戒不可舛誤書寫五校講練習之天文始終各有經書大而計之數不可勝今且據一天下内外要文取其急用蓋亦無數自開闢以後至於劫終中國十二萬三千卷四方夷蠻戎狄各八萬四千卷此外卷無定目三皇至于三代高上老子爲師出世行化要有一萬三千卷皆内學之法凡諸眞經皆結空成字聖師出化寫以施行玉牒金書七寳爲簡後世竹木縑紙代充舊經目録元數太玄都玉京山上紫微宫有之具足餘處分化各得多少雖本目不備亦足得道不備者得道難也備者得道易也一切道經青義妙門

**Interpretation**

This passage describes the sacred form, divine origins, and significance of Daoist scriptures.

Regarding the scripture's binding: The finest white jade forms the bamboo-like slips, adorned with red and yellow jade ornaments, fastened with golden hooks and locks, resting on jade stands and covered with pearl-embroidered cloth. They are perfumed with five rare incenses and decorated with ten celestial flowers. Jade boys and girls stand attendance holding whisks, while true officials and immortal functionaries (Daoist divine bureaucrats) guard them. Mythical beasts like lions, qilin, and phoenixes ward off evil, with the Azure Dragon and White Tiger of the four directions standing sentinel, while the Six Jia and Six Ding (Daoist guardian deities) form protective circles around these sacred texts.

The Dongzhen Taixiao Langshu Miaojing records: The Purple Tenuity's Blazing Radiance Divine Mystery Transformation Scripture wasn't humanly composed but spontaneously manifested in the void. After seven thousand years of Qi condensation, its characters became visible. The Great Micro Heavenly Emperor Lord (a high-ranking Daoist deity) inscribed its chapter titles on purple jade slips and its main text on golden slips, ultimately naming it The Purple Tenuity's Blazing Radiance Divine Mystery Transformation Scripture.

The Supreme Most True Code Scripture states: The key to achieving immortality through cultivation lies in proper scripture study. The diagrams and precepts within scriptures must be absolutely accurate, requiring repeated collation and instruction. The celestial writings (referring to sacred scriptures) have corresponding texts from beginning to end, existing in vast quantities. Just within the human realm—from cosmogenesis to cosmic dissolution—the Central Plains preserve 123,000 scrolls, while each barbarian region keeps 84,000 scrolls. Beyond these are countless unrecorded scriptures.

From the Three Sovereigns era through the Xia, Shang, and Zhou dynasties, the supreme Laozi served as teacher, carrying 13,000 scripture scrolls during his earthly teachings—all concerning Neidan (internal alchemy) practice. All true scriptures originally condensed as characters in the void, later transcribed and disseminated when holy masters descended. Initially written on jade tablets and gold foil with seven treasures, later generations switched to bamboo, wood, silk, and paper.

The complete scripture catalog resides in the Purple Tenuity Palace atop Mount Jade Capital in the Great Mysterious Metropolis (one of Daoism's highest heavens), from where regional scriptures are distributed. Though completeness varies locally, all can aid Dao-realization. Those possessing complete texts attain the Dao more easily, while incomplete collections make achievement harder.

由起

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原文底本：Kanripo 漢籍リポジトリ（京都大学），CC BY-SA 4.0。  
Source text: Kanripo Chinese Classics Repository (Kyoto University), CC BY-SA 4.0.  
HTML version: https://daozang.app/en/text/KR5e0025/