《無上祕要》

[Chapter on the Sun]

The Lord of the Upper Origin of the Southern Pole (Nanji Shangyuan Jun), one of the revered deities of Daoism, says: The sun extends two thousand and forty li in breadth and length. Within it, the separated essences of gold and water circulate, their radiance moving inside and shining outward. Within it are its walls and its inhabitants, and seven-treasure bathing pools, from which grow lotus flowers of four kinds: green, red, yellow, and white. The inhabitants stand twenty-four feet tall and wear vermilion robes. They wither and flourish together with the four kinds of flowers, and so the four seasons of spring, summer, autumn, and winter take their course.

The sun's motion contains five kinds of qi: first, the Timely Wind; second, the Path Wind; third, the Vigorous Wind; fourth, the Turning Wind; and fifth, the Traveling Wind. These winds govern and regulate the sun, moon, and stars, which move through emptiness without ever resting, for all of them are bound together by the wind.

The waxing and waning of the sun and moon's courses come from their meeting, their concealment, and their "capping and girdling" through the four seasons. Above the Golden Gate is the sun's passage, and within the Golden Gate lies a pool where golden essence is refined, located in the region of the Western Pass. Therefore, on the day of Lichun (the Start of Spring), the sun receives the refining of its soul within the Golden Gate and displays its light outside it. At this time the light grows soft and fresh, and the air across all under heaven warms. Once in the year the sun passes through in this way, and this continues for forty-five days before it stops.

It then proceeds to Dongyang Palace (Dongyang Gong). Dongyang Palace is the sun's upper lodging, also called Liluo, and it lies in the region of Fuli. On the day of Lixia (the Start of Summer), the sun spits out its golden refining essence in Dongyang Palace to pour into the palace of Dongyang, and then refines the eight awns in the courtyard of flowing fire. At this time the sunlight becomes dim and abundant, yang qi overflows and scatters, and all under heaven is extremely hot. Once in the year the sun passes through in this way, and this continues for forty-five days before it stops.

It then proceeds onward to the top of the Eastern Well. The Eastern Well is the path through which the moon radiates its light, located in the region of Dai. On the day of Liqiu (the Start of Autumn), the sun bathes in the halo of light within the Eastern Well, gathers the qi of the eight pure essences, and returns it to the palace of Guanghan. At this time the sky's brightness is lofty and clear, and all under heaven turns cool. Once in the year the sun passes through in this way, and this continues for forty-five days before it stops.

It then proceeds onward to Guanghan Palace. Guanghan is the upper lodging of the moon's palace, the canopy of the Seven Stars, and it lies in the realm of Yudan. On the day of Lidong (the Start of Winter), the sun conceals its essence in Guanghan Palace and, in turn, takes on its crown and girdle and nourishes the embryo. At this time the sun's radiance is shadowed and dim, and all under heaven

Within a particularly cold period of heaven, this condition lasts for forty-five days at a certain point in the year before it ceases.

Over the course of a year, the sun completes one circuit, passing through the four quadrants, a total of one hundred and eighty days; this is the domain the sun traverses. The remaining one hundred and eighty days belong to the sphere of the moon's motion. As the two luminaries, sun and moon, alternately join and separate, Yin-Yang waxes and wanes accordingly, and this marks the boundaries of their courses of motion. The above is drawn from the Dongzhen Huangqi Yangjing Jing (Scripture of the Yellow Qi and Yang Essence of the Dongzhen).

Within the sun dwell the Five Directional Sovereigns (Wufang Dijun). The Azure Sovereign of the East is named Yuan Changwu, with the courtesy name Zhaolong Taō. The Vermilion Sovereign of the South is named Danlingzhi, with the courtesy name Lühong Ying. The White Sovereign of the West is named Haoyuјiang, with the courtesy name Huijin Xia. The Black Sovereign of the North is named Chengyueting, with the courtesy name Xuanlü Yan. The Yellow Sovereign of the Center is named Shouyifu, with the courtesy name Biaohui Xiang. The above is drawn from the Dongzhen Taishang Yuchen Yuyi Benri Jing (Scripture of the Jade Dawn Ritual Rites for Hastening the Sun of the Most High Dongzhen).

The perfected of the Three Heavens call the sun "Yuanguangwei" (Round Radiance Wei), and those of the Nine Heavens call it "Zhuoyaoluo" (Luminous Netting). In the Heaven of Jade Worthies it is called "Weixuan" (Subtle Mystery), in the Heaven of Pure Simplicity it is called "Miaojing" (Faint Radiance), and the immortals of the Heaven of Pure Clarity call it "Daming" (Great Brightness). The Perfected of the August Emperor call it "Jiuyaosheng" (Born of the Nine Luminaries), the Perfected of the Supreme Ultimate call it "Yuanming" (Round Brilliance), and the Perfected of the Eastern Florescence call it "Ziyaoming" (Purple Luminous Brightness). At times it is also called "Yuanzhuhuang" (Round Pearl Sovereign). The above is drawn from the Dongzhen Taishang Yuchen Yuyi Benri Jing. (Note: this passage is drawn from the Da Dong Zheng Jing Zhu, the Commentary on the Great Dongzheng Scripture.)

In the primordial Purple Origin Heaven, a bright radiance often shines, dense like a thin mist. This radiance is where the nine suns rise, yet it appears as though only a single sun is shining. The place where this radiance first becomes visible is the region from which the sun rises. The above is drawn from the Da Dong Zheng Jing Zhu (Commentary on the Great Dongzheng Scripture).

Lady Ziwei (Ziwei Furen) relayed the words of the Venerable Mother: the sun is round, yet its shadow is square; the substance of the moon is square, yet the image it displays is round. The shadow hides within the body, and the substance lies concealed within the image. The sun's shadow is red, and the moon's image is yellow; these are the souls (hun) of the sun and moon. The above is drawn from the Dongzhen Taidan Yinshu Jing (Scripture of the Hidden Writings of the Dongzhen Great Elixir).

The moon measures one thousand nine hundred li in both width and length, and its halo encompasses a circumference of seven thousand eight hundred and forty li. Silver, lapis lazuli, and crystal reflect within it; the moon has light within and shines brilliantly without. Within the moon are walls, cities, and inhabitants, as well as seven-jewel bathing pools and a grove called Baqian (Eight Soaring Trees).

The people of the moon stand sixteen chi tall and wear blue-green garments. Usually, from the first through the sixteenth day of each month, they gather silver and lapis lazuli and smelt them in furnaces of blazing radiance. For this reason, when the moon's course reaches fullness, its light shines with particular brilliance.

From the seventh to the twenty-ninth day of each month, one gathers flowers of the Three Qi (flowers corresponding to the qi of Heaven, Earth, and Humanity) beneath the Qianlin (the mythical grove where spirit-wood grows) and uses them to brush the light of the sun and moon. At this time the moon waxes and wanes, its radiance gradually dimming, and mysterious scenes turn in their courses. The Five Winds (winds from the five directions) also stir the celestial cords, so the sun, moon, and stars move through the void according to fixed measures, without pause since the beginningless past.

On the day of the Spring Equinox, the moon lodges above the Golden Gate, and above the Golden Gate lies the Gate of Numinous Communication. At this time the moon is refined in the Pool of Golden Essence Smelting, moistened by the Water Mother upon the stone scenery, and its radiance is luminous and clear. On this day, Yang Jing (yang essence) is poured into the Golden Gate, and Huang Qi (yellow qi) is received at the Jade Spring. The August Sovereign, the Perfected, and all the celestial beings gather flowers from the Qian tree on this day to brush the light of the sun and moon, and they bathe the faces of the celestial beings with the yellow qi of the moon. Thus, at the Spring Equinox the myriad qi are mild, the divine scenes are harmonious, and this is the time when yellow qi and yang jing descend and join.

On the day of the Summer Solstice, the moon hides in the Palace of Cavernous Yang, which is the upper hall of the sun. At this time the moon is refined in the Court of Flowing Fire, and its eight rays shine brilliantly within the moon's soul. On this day, Huang Qi is poured into the Cavernous Yang, and Yang Jing is received in the Palace of Fire. All the celestial beings gather flowers from the Forest of Empty Azure (spirit-wood) on this day to brush the light of the sun and moon, and they bathe the faces of the celestial beings with yang jing. Thus, on the Summer Solstice the qi of the scene surges upward, yang qi descends while yin qi is received, and this is the time when numinous scenes meet the sunlight.

On the day of the Autumn Equinox, the moon lodges at the Eastern Well and dwells in the Hall of Vast Numinosity, bathing in the Eastern Well's pool, refining the moon's soul, and brightening the radiance of the eight rays. On this day the moon is refined by yang jing from the sunlight and exhales yellow qi at the Jade Pool. All the celestial beings gather flowers from the Ring Trees on this day to brush the light of the sun and moon, and they bathe the faces of the celestial beings with yellow qi. Thus the Autumn Equinox is the great assembly of the celestial beings, the time when yellow qi and yang jing descend together.

On the day of the Winter Solstice, the moon hides in the Palace of Vast Cold, which is the upper hall of the moon. At this time the moon's soul is nourished in the land of Vast Cold. On this day, Huang Qi is received at the Cold Pool. All the celestial beings gather flowers from the Forest of Blue Blossoms on this day to brush the light of the sun and moon, and they bathe the faces of the celestial beings with yang jing. Thus, on the Winter Solstice the course of the Dao treads toward growth (yin reaches its extreme and yang is born), and this is the time when yellow qi and yang jing receive the light together.

The names of the palaces and forests above largely belong to the celestial itineraries and the imagery of inner alchemy, so they need not be matched one-to-one with earthly places. The core idea is that each of the four seasons has its own synchronized rite, in which celestial beings gather flowers, brush the sun and moon, and receive yellow qi or yang jing.

1. Lunar Phases and Yin-Yang Measures

The moon circles the four quarters each month, which gives rise to the shuo (the first day, new moon) and the wang (around the fifteenth, full moon). The solar path belongs to Yang and the lunar path to Yin. Although both revolve together, each "takes its place" within the four seasons. The ancients likened this to the capping and belting of adulthood, a metaphor for maturity and being in season. For this reason a Yang month is counted as 180 days, and a Yin month is likewise counted as 180 days. The Yin number travels 3,600 degrees, and when it meets the sun, Yang Qi stirs and agitates the Yin Qi, which responds and moves. The term here may be written as shi (stone), shi (actual), or ying (respond). The sense adopted is the mutual stimulation of Yin and Yang.

(The above is from the Dongzhen Huangqi Yangjing Jing, the Scripture of the Yellow Breath and Yang Essence of the Perfected Cavern.)

2. Names of the Consorts of the Five Lunar Emperors

The Most High says: the Lady of the Azure Emperor in the Moon is named E Yinzhu and styled Fen Yanying, corresponding to the east, Wood, and the color blue. The Lady of the Red Emperor in the Moon is named Yi Yiliao and styled Wan Yanxu, corresponding to the south, Fire, and the color red. The Lady of the White Emperor in the Moon is named Ling Sulan and styled Yu Lianhua, corresponding to the west, Metal, and the color white. The Lady of the Black Emperor in the Moon is named Jie Lianqiao and styled Ting Shujin, corresponding to the north, Water, and the color black. The Lady of the Yellow Emperor in the Moon is named Qing Yingjin and styled Jiong Rong, corresponding to the center, Earth, and the color yellow.

(The above is from the Dongzhen Jielin Benyue Jing, the Scripture of the Jade-Ring Dash to the Moon of the Perfected Cavern.)

3. Star Categories: The Five Stars and Heaven, Earth, and Humanity

The Most High says: what are called the Five Stars are the numinous roots of the sun and moon and the "five viscera" within the celestial embryo. Heavenly essence condenses, coils, and wraps itself into the Five Stars. Through them Heaven and Earth gather and govern the movement of Qi, and the sun and moon are bound to them and so shine. If Heaven's Qi cannot nourish, the sun, the moon, and the combined Qi of Heaven and Earth fall into deficiency or excess. If Earth's Qi cannot nourish, the myriad things wither and stagnate. When excess and deficiency fall out of measure, Heaven quakes and Earth shakes. When the lunar lodges do not keep their stations, the sun and moon are eclipsed. When the Five Stars move out of their orderly courses, the images of the sun and moon lose their brightness. When Heaven and Earth are in harmony, the Five Stars shine clearly. When celestial essences unite in harmony, the Five Stars are luminous, lighting the Great Void above and brightening the myriad realms below. Among the myriad beings there are gains and losses, and when the Five Stars' courses go against their order, they move in reverse. When the myriad beings are in harmony and auspicious, the stars travel in their proper, favorable paths. Their reflections reveal blessings and misfortunes, and even the finest hair is made manifest. Their mysterious illumination reaches the subtlest places, and merit and fault are both recorded.

The Five Emperors submit their reports to the True Sovereign among the stars, and the True Sovereign in turn reports to the Jade Lord, the Most High. Thereupon the light of the stars turns and shines to reveal the fate of all living things. If they travel sideways and leave their stations, they announce calamities and auspicious signs. Heaven establishes the Five Sacred Peaks to image the Five Phase stars, and humanity establishes the spirits of the Five Viscera to model the functions of the Five Positions. When the three Qi return and converge, Heaven and Earth are thereby arrayed and complete.

The stars, as essence, communicate above with the myriad essences and below share their light and moisture. They inhale and exhale the Three Radiances and nourish the myriad numinous beings with their rain and dew.

Suixing (Jupiter), the round mirror of the Year Star, holds the luminous essence of Wood, on the slope of the Eastern Yang. Within the star there are nine gates, and each gate emits nine points of light, the rays extending nine million zhang. In each gate dwells one Azure Emperor, so there are nine Azure Emperors in all, who guard and attend the center as they stand at their gates.

Note: In this text, terms such as "Azure Emperor" refer both to the Five Directional Emperors and to the named spirit system within Suixing (Jupiter). The Five Stars, the Five Sacred Peaks, the Five Viscera, and the Five Emperors are usually matched one to one in Daoist cosmology. In reading, it helps to cross-reference them with the Five Phases and with the directions east, south, west, north, and center.

A Plain-Language Commentary on the Wushang Biyao (Essential Secrets of the Supreme)

This text describes the deification of the Five Stars (Fire, Metal, Water, Earth, and others) and the Northern Dipper (Beidou) in the Daoist cosmology. Each star is said to have its gates, radiant emanations, and sovereign deities who serve as its guardians, and the passage draws on the scriptures of the Dongzhen (Three Caverns, Cavern of Perfected Truth) corpus.

I. The Four Stars and Their Sovereign Attendants (from the Dongzhen Basu Zhenjing, Scripture of the Eight Essences of the Perfected)

The Fire Star is like a round mirror, its cinnabar essence (dan jing) reflected in the southern pavilion. Within the star are three gates, and each gate emits a single ray of light, whose radiance extends three million zhang. Inside one gate resides a Red Emperor (chi di). There are three Red Emperors in all, and they attend the gates in service to the True Lord, the August Sovereign of the South (Nan Zhen Shang Huang Zhenjun).

The Venus Star (Taibai, the Metal Star) is likewise a round mirror, its metal essence (jin jing) gleaming in the western constellation. Within it are seven gates, each emitting seven rays of light, whose radiance extends seven million zhang. In each gate dwells a White Emperor (bai di). There are seven White Emperors, and they attend the gates in service to the Lord, the August Sovereign of the West (Xi Zhen Shang Huang Daojun).

The Five Chen Star (Wuchen Star, a northern star associated with Water) is a round mirror, its water essence (shui jing) penetrating and reflecting in the Dark Sea of the north. Within it are five gates, emitting five rays of light, whose radiance extends five million zhang. Each gate holds a Black Emperor (hei di). There are five Black Emperors, and they attend the gates in service to the True Lord, the August Sovereign of the North (Bei Zhen Shang Huang Jun).

The Zhen Star (Saturn, the Earth Star) is a round mirror, its earth essence (tu jing) presiding over and shading the yellow ecliptic. Within it are four gates, from which four rays of light emerge, extending four million zhang. Each gate holds a Yellow Emperor (huang di). There are four Yellow Emperors, and they attend the gates in service to the Yellow True Lord, Primal Guardian of the Zhen Star (Zhen Yuan Huang Zhenjun).

(The above is what is referred to as "drawn from the Dongzhen Basu Zhenjing.")

II. The Seven Stars and the Palace of Vast Cold (from the Dongzhen Huangqi Yangjing Jing, Scripture of the Yellow Qi and Yang Essence)

The Seven Stars (the Northern Dipper) lie four hundred thousand li above the earth, with a circumference of seven hundred and twenty li. Their outer wall is made of metal essence and lapis lazuli (liuli), and the purple radiance of the Seven Luminaries (qiyao) opens their brilliance. Within them are the pavilions where celestial beings and the many perfected (zhenren) lodge. The Palace of Vast Cold (Guanghan) is counted among their canopies. In one day and one night, they complete one circuit of the heavens, much like the wheels of the sun and moon. Within them, in turn, the Seven Treasure Groves (qibao zhu lin) are born.

After the hours of xu and hai, when the vital breath (sheng qi) first begins to stir, the Seven Stars are refined in the Palace of Vast Cold. The bright purple lustre of the Seven Luminaries shines forth, and flowing essence falls across the heavens. The purple radiance then exhales its fluid to irrigate all the heavens. At this time, the perfected beings, the emperors, and the immortals all gather the radiance of the Seven Luminaries and the purple orchids of the radiance (zi jing zhi lan), that is, they take in its essential refinement.

III. The Tianshu and Tianxuan Stars and Their Hun-Spirits

The First Star, Tianshu, is the hun-spirit (hun shen) of the Yangming Star. The text describes Tianshu as one that "extinguishes yet does not shine, illumines yet does not reveal." It lies hidden in the Great Void (tai xu), encircles nine hundred and twenty li, and faces the northwest gate of the Yangming Star.

The Second Star, Tianxuan, is the hun-spirit of the Yinjing Star. The text describes Tianxuan as one that "casts a distant reflection yet does not blaze, shines yet does not dazzle." It too lies hidden in the Great Void, encircles five hundred and fifty li, and faces...

Note: In this text, the titles "Emperor," "True Lord," and "Lord" designate the protective divine offices of the stellar domains. The terms "rays" and "zhang" belong to the religious measure of the cosmos and need not be understood as modern astronomical distances.

Vernacular Interpretation:

The western gate of the Yin Essence Star.

The third Heavenly Pivot Star (Tianji Xing) is the soul-essence of the Perfected Person Star (Zhenren Xing). The Heavenly Pivot Star is fierce yet does not show itself; it shines without radiating, penetrates the Great Void (Taixu), and encircles 770 li. It faces the southeastern gate of the Perfected Person Star.

The fourth Heavenly Power Star (Tianquan Xing) is the corporeal-essence (po jing) of the Dark Obscurity Star (Xuanming Xing). The Heavenly Power Star is faint and hidden, yet hidden it reflects clearly, penetrates the Great Void, and encircles 800 li. It faces the eastern gate of the Dark Obscurity Star.

The fifth Jade Balance Star (Yuheng Xing) is the soul-spirit of the Dan Origin Star (Danyuan Xing). The Jade Balance Star is large and silent; it surges without brilliance, penetrates the Great Void, and encircles 720 li. It faces the northeastern gate of the Dan Origin Star.

The sixth Opening Yang Star (Kaiyang Xing) is the corporeal-spirit (po ling) of the Pole Star (Beiji Xing). The Opening Yang Star is bright and shines from concealment, radiant yet not flaring; it pierces through the Great Void and encircles 770 li. It faces the gate of the Northern Cavern of the Lower Pass beneath the Northern Pole.

The seventh Swaying Light Star (Yaoguang Xing) is the great brightness of the soul of the Heavenly Pass Star (Tianguan Xing). The Swaying Light Star turns its light through empty space and returns to the Heavenly Pass, shining hidden through the Great Void and encircling 900 li. Above, it faces the southern gate of the Heavenly Pass Star; below, it faces the Pole Star.

The eighth Clear Brightness Star (Dongming Xing) is the essence-yang and brightness of the soul of the Assistant Star (Fu Xing). The Clear Brightness Star returns its light to all the heavens, gathers the lunar mansions above, and flows through the Great Void with yang light, encircling 990 li. Above, it faces the southwestern gate of the Lunar Wheel Star; it lies above the upper beam of the Heavenly Pass and in the yang radiance of the Pole Star.

The ninth Hidden Origin Star (Yinyuan Xing) is the corporeal brightness and empty spirituality of the Bi Star (Bi Xing). The Hidden Origin Star rests its breath beneath the Huagai (Flowering Canopy) and conceals its light within the empty void, encircling 990 li. Above, it faces the eastern gate of the Bi Star's southeastern gate.

(End of excerpt.) This passage comes from the Dongzhen Feixing Jiuchen Yu Jing (Jade Scripture of the Nine Dawns of Flight, Dongzhen Division).

The Supreme Great Dao Lord (Taishang Dadao Jun) and the True Lord of the Northern Pole (Beiji Zhengong) said: "In the past I roamed the northern heavens, driving my chariot toward Guanghan (the Cold Palace). I trod upon the Huagai canopy and arranged the Nine Primes (Jiuyuan) with my hands. I soared past the Cloud Palace of the Yungong, wandered and played in the Northern Mystery (Beixuan), and rested in the Gate of the Dongtai (Cavern Terrace) after strolling in the Yuyin Hall (the Hall of the Feathered Yin). I gazed on the wandering stars to summon their movements, hastened the cycles of kalpas to set the wheel turning, and sighed over the withering of the myriad things, while looking down on heaven and earth that endure forever. Thus I came to understand the marvelous mysteries of the Nine Stars and to realize the supreme spirituality of the Ten Souls."

Now, the Nine Stars are truly the numinous roots of the Nine Heavens, the bright beams of sun and moon, and the deep source of the myriad kinds of beings. Therefore, since heaven has nine qi, it takes the Nine Stars as its numinous knot; since earth has nine grades, it takes the Nine Stars as its spirit abyss. The Nine Stars are the common name of the Nine Heavens and the honored title of all numinous beings.

Note: This section draws on the Dongzhen Feixing Jiuchen Yu Jing as quoted in the Wushang Biyao (Essential Secrets of the Supreme), together with the revelation of the True Lord of the Northern Pole. It aligns the Big Dipper's auxiliary stars with the Perfected Person, Dark Obscurity, Dan Origin, and other stars, and it presents the Nine Stars as the numinous roots of the Nine Heavens. Technical terms such as taixu (Great Void), huagai (Flowering Canopy), jiuyuan (Nine Primes), and dongtai (Cavern Terrace) are retained as they appear in the Daoist Canon's star charts and Big Dipper scriptures.

Plain-Language Interpretation

Under heaven there are the Nine Provinces (Jiuzhou), and the Nine Stars (Jiuxing) serve as the governing lords of each province. In the human body there are the Nine Orifices (Jiuqiao), namely the eyes, ears, nose, mouth, and the front and rear lower orifices, and the Nine Stars correspond to these as the Palace of Destiny (Mingfu), the seat that governs fate and life. The pattern of the Nine Palaces of Yin and Yang (Yinyang Jiugong) takes the Nine Stars as its gateways, while the Five Sacred Peaks and Four Seas (Wuyue Siha) take them as their deep abysses and storehouses. Therefore the pairing of Five and Nine, in which the Five Phases (Wood, Fire, Earth, Metal, Water) are matched with the Nine Stars, becomes the governing principle, inexhaustible and boundless. It can regulate the celestial lodges, move the sun, moon, and stars, and harmonize the qi of the four seasons, so that Heaven and Earth endure for a long time. It thus becomes the foundation revered by all things and relied upon by immortals.

If Heaven had no Nine Stars, it could not be clear and lofty. If Earth had no Nine Stars, it could not be supremely numinous. If humans had no Nine Stars, the nine orifices could not be open and bright. The Sovereign on High (Shangdi), the supreme deity in Daoism, uses the Nine Stars to communicate with the Perfected, and immortals rely on the Nine Stars to accomplish the Dao (the Way). The Five Phases rely on the Nine Stars to fix their measures, and all things receive their life through the Nine Stars. When Heaven is clear and Earth is still, the Nine Stars shine brightly. When Heaven is agitated and Earth is stagnant, the Nine Stars grow dim.

(The above is drawn from the Dongzhen Huiyuan Jiudao Feixing Yujing (Feathered Scripture on the Nine Ways of Flight and Returning to the Origin, from the Dongzhen Cavern, one of the Three Caverns).)