《無上祕要》Vol. 15

Wushang Miyao (Essential Secrets of the Most High), Scroll 23, Part 3: “The Abodes of the True Spirits”

Plain-Language Commentary

The Five Elders, the Superior Perfected Ones, dwell on Mount Yugen in the Jade Clarity Heaven.

The Divine Kings of the Three Heavens dwell above Mount Fujuekong in the Great Clarity Heaven.

The True Morning Immortal Lord dwells in the Imperial Chamber of Primordial Emptiness.

The Dao Lords of the Four Dippers and Seven Mornings dwell on the Scatter-Blossoms Terrace in the Jade Clarity Heaven.

The Nine Elders, the Immortal Sovereigns, dwell near Fusang and govern from the Capital of the Nine Elders.

The Great Emperor Lord dwells on the Terrace of Meeting Directions at the tip of Fusang.

The Master of Lesser Presence, Lord of Charts and Jade, dwells in the Palace of Ten Thousand Blossoms in the Jade Truth Heaven.

(From the Dongzhen Great Cavern Jade Scripture.)

In the north lies the Kingdom of Xuntaluo. Beyond it is Xuanzhou, surrounded on all sides by the sea. There stands Mount Taixuandu, the abode of the Immortal Earls and True Lords.

The Walled City of Kunlun is the abode of the Queen Mother of the West.

(From the Dongzhen Scripture on the Realms Beyond the World.)

The Lord of the Azure Lad, the Upper Minister, dwells within the Pure Palace of Fangzhu, amid its golden halls and jade chambers.

The Jade Protector King, the Upper Minister and Great Marshal, Master Gaochen, dwells in the Pure Palace of the Jade Protector.

The Azure Blossom Youth of the Eastern Sea dwells in the Pure Palace of Jade Radiance.

(From the Shangqing Scripture of the Azure Essentials and Purple Writ.)

The Great Dao Lord, the Most High, Ultimate Void Emperor, dwells among the Seven-Treasure Trees on Mount Yujing.

(From the Scripture of Mount Yujing of the Most High.)

Within the Mysterious Center are the Three Great Spaces of Emptiness, governed by the Three Offices. The Upper Three Offices govern above the Great Mysterious Realm, within the Jade Void Great Space of Emptiness. The Middle Three Offices govern the Upper Clarity Great Space of Emptiness. The Lower Three Offices govern the Supreme Ultimate Great Space of Emptiness. The Nine Bureaus are within the mysterious, empty caverns of the Five Sacred Peaks. The Three Offices and Nine Bureaus administer all matters of good and evil, sin and punishment.

(From the Dongzhen Code of the Four Extremes.)

The Great Dao Lord, the Most High Jade Morning One, dwells on the Phoenix Terrace of Nine Winding, Craggy Heights in the Mysterious Capital. There, he weaves the natural Qi of the phoenix into jade chambers, residing above the Nine Heavens, south of Yujing.

(From the Dongzhen Scripture of the Songs of Qu and Su.)

Within Taiwei are the Three Sovereigns and One Emperor: the first is called the Sovereign Lord, the second the Sovereign Heaven, and the third the Sovereign Elder. They are the Qi of the Three Origins and the truth of primordial chaos, entering and leaving the Palace of Great Clarity, Great Simplicity, and Great Harmony in the Upper Clarity Heaven.

(From the Dongzhen Scripture of the Yellow Writ of Taiwei.)

This chapter belongs to the Daoist literary category of “abodes and jurisdictions.” It lists the dwellings and offices of celestial Perfected Ones, immortals, and sages in the heavens, famous mountains, and grotto-heavens. Drawing largely on early Dongzhen and Shangqing scriptures, it was used to help practitioners visualize the order of the celestial realms, along with the names and directions of their inhabitants. Here, “govern” means to preside over or dwell in a place. The Three Offices and Nine Bureaus are celestial divine institutions that examine good and evil and record merit and transgression.

This passage describes the celestial structure and divine abodes in Daoist mythology, divided into two main sections.

The first section details the various heavenly realms. In the sacred land of Lounaluowei (a Daoist paradise), the towering Mount Sumeru houses the Seven-Jeweled Palace where the Primordial Heavenly King (Yuanshi Tianwang, one of Daoism's supreme deities) resides. It enumerates different heavenly kings governing distinct realms: the Yudan Wuliang Heavenly King's domain features Mysterious Terraces and Purple Chambers; the Shangshang Chanshan Wuliangshou Heavenly King's realm contains Jade Gardens and Vermilion Groves with Seven-Jeweled Jade Terraces; the Xuyan Heavenly King's territory holds the Jade Capital's Numinous Metropolis Palace; the Jiran Heavenly King's dominion boasts Vermilion Palaces and Jade Terraces; while the Bujiaole Heavenly King's heaven possesses Radiance-Free Cinnabar Chambers and Nine-Tiered Jade Platforms. Each ruler's seat of governance features unique palace architecture, often described with precious materials like "jade," "qiong-jade," and "purple."

The second section records the dwellings of major Daoist deities: the Nine Heavens Elder resides in Yudan Wuliang Heaven, the Nine Heavens True King dwells in Wuliang Heaven, the Primordial Heavenly King inhabits Shangjian Heaven, and the Primordial Master lives in Doushu Heaven. These accounts originate from the Dongzhen Taixiao Langshu Jing (Scripture of the Most Exquisite Azure Jade from the Cavern of Perfection), showcasing Daoism's comprehensive celestial system.

The concluding "Zhengyi Qi Governance Section" documents how on the seventh day of the first lunar month in the second year of Han'an (Eastern Han dynasty), at high noon, the Most High Lord Lao (Taishang Laojun) assigned twenty-four administrative districts (corresponding to twenty-four solar terms and twenty-eight lunar mansions) to Celestial Master Zhang Daoling (Daoism's founder) for religious instruction. It further mentions how on the seventh day of the seventh month during Shanghuang era, the Supreme Great Dao Lord Lao established eight superior districts: Yangping District corresponding to the Horn constellation in Shu Commandery, and Lutang District matching the Neck constellation—a site where ancient adepts achieved ascension. Notably, in the first year of Yongshou era, the Most High Lord Lao personally guided Celestial Master Zhang in cultivation at this administrative center.

These contents reflect Daoism's cosmological imagination of celestial order and the early Tianshi Dao organizational system, integrating astronomical phenomena, geographical locations, and religious practice sites—embodying the Daoist worldview of "harmony between heaven and humanity."

The Four Garrisons, the Great General Tai Sui, and the ghosts of the river temples once broke a stone to seal their pact. Together they followed the Way of Zhengyi (Orthodox Unity) and the League of Awe, in Shu Commandery.

The Heshan administrative center corresponds to the celestial mansion of Shi. The mountain connects with Qingcheng and Tiangu mountains, and tradition says that Master Yin presided over it. It, too, lies within Shu Commandery.

The Liyuan administrative center corresponds to the celestial mansion of Fang. It connects with Ludang Mountain and lies within Shu Commandery.

The Gegui administrative center corresponds to the celestial mansion of Xin. It connects with Liyuan Mountain, and Xiangli Mountain is nearby. It, too, lies within Shu Commandery.

The Gengchu administrative center corresponds to the celestial mansion of Wei. Its mountain rises 390 feet above the plain, and immortals are sometimes seen coming and going there. One may overcome misfortune and cultivate one’s nature there. In ancient times, Zhang Lishi attained the Dao at this place. The mountain has two stone chambers and three dragon heads, and lies within Guanghan Commandery.

The Qinzhong administrative center corresponds to the celestial mansion of Ji. In ancient times, Han Zhong became an immortal on this mountain. It lies within Guanghan Commandery.

The Zhendu administrative center corresponds to the celestial mansion of Dou. The mountain rises 280 zhang, and on it grow numinous mushrooms and divine medicines. It, too, lies within Guanghan Commandery.

On the fifth day of the tenth month of the first year of Wuji, the Most High of Correct Truth and Limitless established the eight grades of the Central Administrative Center.

The Changli administrative center corresponds to the celestial mansion of Niu. In ancient times, Li Babai first studied the Dao here. He traveled among the famous mountains of Shu, often playing in Chengdu at sunrise and lodging at Qingcheng Mountain at dusk. South of the mountain is a stone chamber, with a dragon gate in front. This site, too, lies within Guanghan Commandery.

The Lishang administrative center corresponds to the celestial mansion of Nü. In ancient times, Master Li Zi studied the Dao and ascended to become an immortal on this mountain. It has two stone chambers and a numinous spring, where white deer, white doves, and white swans often come to drink. It, too, lies within Guanghan Commandery.

The Yongquan administrative center corresponds to the celestial mansion of Xu. In ancient times, Ma Mingsheng studied the Dao and became an immortal. The Most High Lord Lao once manifested there. A spring on the mountain cures the illnesses of the people, without fail, and people of later generations came to call its water “chanted water.” The site lies within Suining Commandery.

The Choujing administrative center corresponds to the celestial mansion of Wei. It is nine li from the Min Mountain river, and its mountain rises 1,700 zhang above the plain. Tradition says that the Yellow Emperor, Xuanyuan, studied the Dao there. Ridges and mountain ranges extend continuously on both sides of the site. To the northwest of the mountain flows the Mo River; numinous mushrooms and divine medicines also grow there. The site lies within Qianwei Commandery.

A Plain-Language Interpretation of Wushang Miyao

The following explains how the “zhi” sites listed in the text—early Celestial Master Daoist districts or sacred places—are associated with constellations, mountains and waters, and stories of attaining the Dao.

Beiping Zhi

Its corresponding constellation is the Room Mansion. A pond lies on the mountain, about two hundred paces across. The pond produces lingzhi mushrooms and divine medicines. According to tradition, Wang Ziqiao became an immortal here. The site is within Jianwei Commandery.

Benzhu Zhi

It corresponds to the Wall Mansion. The mountain is 1,300 zhang high, with clear, fragrant water on its summit. North of the zhi is a dragon’s cave, with an underground passage leading to Mount Emei. In the past, Guozi attained the Dao here. The site is also within Jianwei Commandery.

Mengqin Zhi

It corresponds to the Legs Mansion. The mountain is 1,000 zhang high. According to tradition, Yi Yin once studied the Dao on this mountain. It produces zhiying mushrooms and golden liquid grass; taking them enables one to transcend the world of life and death. The site is within Yuexi Commandery.

Pinggai Zhi

It corresponds to the Bond Mansion. Below the front mountain stands a jade figure, one zhang and three chi tall. Cui Xiaotong of Wu Commandery studied the Dao here and later ascended to immortality. The site is within Jianwei Commandery.

On the seventh day of the first month of the second year of Wujishanghuang, the Wuwei Daojun and Xuanlao—honorific titles for figures such as the Grand Supreme Lord Lao—established the regulations for the Eight Grades of Lower Zhi.

Yuntai Zhi

It corresponds to the Stomach Mansion. In the past, Celestial Master Zhang led 370 disciples to live and teach on the mountain at the zhi. Two years later, he ascended to heaven in broad daylight; a year after that, his wife also ascended. This is also where the story of Zhao Sheng picking peaches took place. The site is within Baxi Commandery.

Jinkou Zhi

It corresponds to the Pleiades Mansion. Chen Anshi studied the Dao and became an immortal on this mountain, also known as Mount Pingyuan. The site is within Hanzhong Commandery.

Houcheng Zhi

It corresponds to the Net Mansion. Xia Ziran studied the Dao and became an immortal on this mountain, also known as Mount Huangling. The site is within Hanzhong Commandery.

Gongmu Zhi

It corresponds to the Turtle Beak Mansion. Su Ziyu studied the Dao and became an immortal on this mountain, also known as Mount Beifengxian. The site is within Hanzhong Commandery.

Pinggang Zhi

It corresponds to the Three Stars Mansion. Li A studied the Dao and became an immortal on this mountain. The site is within Jianwei Commandery.

Zhubu Zhi

It corresponds to the Well Mansion. Wang Xing studied the Dao and became an immortal on this mountain, also known as Mount Qiuchang. The site is within Jianwei Commandery.

Yuju Zhi

It corresponds to the Ghost Mansion. On the seventh day of the first month of the first year of Yongshou, an era name of Emperor Ling of the Later Han, the Grand Supreme Lord Lao rode a white deer here, while Celestial Master Zhang rode a white swan. They sat on a jade couch supported by table legs, giving the site its name, Yuju Zhi. It is to the left of Chengdu’s south gate.

Beimang Zhi

It corresponds to the Willow Mansion. Wuchengzi attained immortality and the Dao on this mountain.

Note: The “zhi” sites discussed in the text are mostly associated with the system of the Twenty-Four Zhi—or, in an expanded version, the Twenty-Eight Zhi—of Celestial Master Daoism. “Corresponds above to a certain mansion” means that a zhi is paired with one of the Twenty-Eight Lunar Mansions, a correspondence used in choosing sites, conducting Zhaijiao purification rituals, and transmitting Daoist teachings. Commandery names and figures are found in annotations to Daoist texts from successive periods. Identifying their precise locations today requires comparison with local gazetteers and scholarly research; here, the text has been translated according to its apparent meaning.

The Dao (Way) in the Area of Jingzhao Commandery

In the seventh month of the first year of Han’an (142 CE), the Celestial Master established the Twenty-Four Zhi—districts that served as early Celestial Master Daoist centers for religious organization, cultivation, and instruction—and placed them under the authority of the Inheriting Master, his successor. The Twenty-Four Zhi corresponded to the Twenty-Eight Lunar Mansions, the twenty-eight divisions of the ancient sky.

Four of these districts lay within Hongyang Commandery, each corresponding to a star mansion:

• Ganghu Zhi: On Mount Lanwu; its corresponding mansion is unclear in the text.
• Baishi Zhi: On Mount Xuanji; corresponding to the Zhang Mansion.
• Jushan Zhi: On Mount Fanyang; corresponding to the Yi Mansion.
• Zhongmao Zhi: On Mount Yuandong; corresponding to the Zhen Mansion.

On the fifth day of the tenth month of Jian’an 2 (197 CE), the Inheriting Master, following the Celestial Master’s instructions, established the Eight Grades, a set of district offices arranged in eight ranks:

• Liyuan Zhi: On Mount Xuanchang
• Lili Zhi: On Mount Gaozhang
• Pinggong Zhi: On Mount Zhongtou
• Gongmu Zhi: On Mount Shenxiong
• Tiantai Zhi: On Mount Huangniu
• Lai Xiang Zhi: On Mount Xiaoshi
• Daiyuan Zhi: On Mount Shangdang

The eight districts listed below were the Eight Grade Traveling Zhi, established by the Celestial Master on the seventh day of the first month of Taiyuan 2 (389 CE). These were rank-based district offices that could move rather than remain at a fixed location:

• Emei Zhi: Within Shu Commandery
• Qingcheng Zhi: Within Shu Commandery
• Taihua Zhi: Within Jingzhao Commandery
• Huangjin Zhi: Within Shu Commandery
• Cimu Zhi: Within Chengshan Commandery
• Hefeng Zhi: Within Shangdang Commandery
• Pingdu Zhi: Within Ba Commandery
• Jiyang Zhi: Within Wei Commandery

This account comes from the Zhengyi Qizhi Tu, a chart or text recording the names and locations of the Zhengyi tradition’s Zhi districts.

Background

Here, “Zhi” does not mean an ordinary county or prefecture. In the Celestial Master tradition, a Zhi was a sacred district associated with a famous mountain, a region, and a star mansion. These districts organized believers, ritual practice, and the transmission of precepts. Different editions vary somewhat in the mountains, commandery boundaries, and dates given for the Twenty-Four Zhi and the Eight Grade Traveling Zhi. This entry presents one system recorded in the Wushang Miyao.