《太上三天正法經》

The sixth volume of the Supreme Three Heavens Orthodox Scripture records the primordial scenes of creation at the dawn of the universe:

This scripture was composed by the Celestial King of Minor Existence in Pure Emptiness (a revered Daoist deity). In the earliest cosmic phase, the True King of the Nine Heavens and the Primordial Celestial King (two supreme deities) simultaneously emerged from the primal Qi (vital energy) of pre-celestial origin. At that time, heaven and earth were not yet distinct—all was formless chaos, a state persisting for over seven thousand kalpas (a Daoist temporal unit denoting vast eons). Later, wondrous manifestations began differentiating, forming nine types of pre-celestial Qi, each separated by immense spatial-temporal distances (as noted by the Azure Lad Sage: "There was no concept of years or months then—time was measured in li, where one li equaled one year").

The clear Qi ascended to form the lucid heavens, while turbid Qi descended to constitute the solid earth. The True King of the Nine Heavens and the Primordial Celestial King, following natural law, established their sacred titles in the highest celestial realms (both having crystallized from the nine Qi). These nine mysterious Qi eventually coalesced into the structure of the nine-layered heavens, where sun, moon, and stars commenced their revolutions.

Subsequently emerged nine True Emperors (the Azure Lad explains: "These were condensations of the nine heavens' pure Qi, sovereigns of the nine celestial palaces"). Among them, the Upper, Middle, and Lower True Emperors were born in the supreme Qingwei Heaven (formed from clarified primordial Qi); the central three in Yuqing Heaven (from clarified original Qi); and the lowest three in Dachi Heaven (from clarified mysterious Qi).

After these three True Emperors were established, the Three Primordial Ladies (Grand Simplicity's Three Primordial Sovereigns) appeared—born naturally with heaven as father and Qi as mother (the Azure Lad clarifies: "The White Simplicity Sovereign mothered the Right White Primordial Lord; Yellow Simplicity mothered the Central Yellow Elder Lord; Purple Simplicity mothered the Left Unflowered Lord—all formed through Qi transformation in empty space"). Each lady possessed her own palace, attended by celestial retinues from the Shangqing (Highest Clarity) realm (including three thousand golden boys and jade maidens serving in the Grotto Chamber Palace). Thus began the flourishing of the Three Powers: heaven, earth, and humanity.

This scripture expounds on the origin and functions of the supreme Daoist deity, the "Supreme Lord of the Great Dao" (Taishang Dadaojun). As the emperor of all immortals, he resides in the most exalted realm of pure tranquility. Dwelling in jade palaces and crystalline halls, he governs the nine heavens and eight directions, each of which is presided over by a celestial emperor, making a total of twenty-four Jade Emperor Celestial Sovereigns in the upper three realms.

These celestial sovereigns were all born from the primordial Qi of nature, not attainable through post-natal cultivation. Each composed precious scriptures of supreme wisdom, secretly stored in the Jade Purity Palace, to enlighten later generations of practitioners with immortal destiny. By the era of the Yellow Emperor (Huangdi), human beings began to multiply. The Yellow Emperor created humans from clay and placed them on earth for three hundred years, during which they gradually developed speech and dispersed to form different ethnic groups. Human lifespan depended on whether one inherited the innate true Qi—those with immortal destiny could achieve longevity, while those with impure conduct would return to dust after death.

The scripture mentions the rise of the "Six Heavens Governance," during which the Supreme Lord of the Great Dao dispatched ghost soldiers during the Three Dynasties (Xia, Shang, Zhou) to eliminate evil-doers. Because the humans created by the Yellow Emperor began killing each other, violating the natural Dao, this disrupted the Qi of heaven and earth. Thus, the Qi of the Six Heavens was employed to punish the wicked. Only those who diligently cultivated virtue and did not violate the prohibitions of the Three Officials (heaven, earth, and water) could become "seed people" (those qualified to practice the Dao) and receive transmission of the true scriptures.

Finally, the text explains the cyclical patterns of Yin and Yang Qi: when Yang Qi completes nine cycles and Yin Qi completes six cycles, calamities arise. The great cycle spans 9,900 years, while the minor cycle lasts 3,300 years. During specific years like Renchen and Guisi, tribulations will occur.

This passage recounts the transmission process of the important Daoist scripture Three Heavens Orthodox Dharma (Santian Zhengfa):

Initially, the Nine Heavens True King (a high-ranking Daoist deity) transmitted the Three Heavens Orthodox Dharma to the Supreme Lord of the Great Dao (Taishang Dadaojun). This method contained techniques for governing the Six Heavens (referring to the imperfect celestial realms of old), originally comprehended by the Primordial Heavenly King (Yuanshi Tianwang) within the realm of empty mystery. By the Yellow Emperor's era, the Supreme Lord had transmitted it to later generations of immortal adepts, including important transcendents like the Green Lad Sovereign (Qingtong Jun) and the Western Citadel Kingly Lord (Xicheng Wangjun).

This method was recorded in the precious Three Heavens Nine Subtleties Mystic Metropolis Supreme Truth Numinous Register (Santian Jiuwei Xuandu Taizhen Linglu). Initially passed from the Nine Heavens True King to the Supreme Lord, then transmitted by the Primordial Heavenly King to the Queen Mother of the West (Xiwangmu, leader of female transcendents), it was ultimately conveyed by the Supreme Elder (Taishang Zhangren, an emanation of Lord Lao) to numerous realized adepts. These scriptures were engraved on purple jade slips with golden inscriptions, stored in the Supreme Numinous Metropolis Palace (Taishang Lingdu Gong), and strictly safeguarded by high-ranking deities like the Five Elderly Supreme Truths (Wulao Shangzhen).

The text further describes how important deities like the Golden Tower Imperial Lord (Jinque Dijun) and the Green Lad Sovereign would ride magnificent cloud-chariots three times monthly during purification rituals (zhaijiao) to pay homage to the Supreme Lord of the Great Dao at the Numinous Metropolis Palace. The Supreme Lord frequently convened with high-ranking deities like the Nine Mysteries Sacred Lord (Jiuxuan Shengjun) and the Green Lad Sovereign in jade palaces adorned with jasper halls, attended by thousands of handmaidens, realized adepts, and divine beasts—creating scenes of utmost solemnity and sacred grandeur.

This scripture depicts a celestial concert in the heavenly realms, where several Daoist deities perform sacred hymns in succession.

The passage first describes the magnificent splendor of the celestial realm: drifting clouds, phoenixes singing, and divine music resonating through the Jade Void (the highest Daoist paradise), shaking the Three Pure Ones (the supreme Daoist deities: Yuqing, Shangqing, and Taiqing). A bounty of immortal fruits and celestial wine appears, their radiance illuminating the Great Abyss (the profound cosmic expanse). Then, a revered deity plucks the strings of a cloud-harp, its exquisite melody soaring beyond the heavens as he sings the Hymn of the Divine Phoenix and the Song of the Nine Numinous Spirits.

The lyrics convey: The mysterious Qi (vital energy) of the Nine Heavens originates from the Three Pure Ones, transforming and generating all things in harmony with cosmic movement. This profound sound awakens the six senses (sight, hearing, smell, taste, touch, and mind) and opens the Mysterious Pass (a crucial energy gate in cultivation). The verses speak of comprehending the will of the Jade Emperor (the Celestial Sovereign), exploring the truths of the Great Void (the cosmic origin), where purple light illuminates the Mysterious Terrace (the upper Dantian), its brilliance eternally circulating. Though the cosmos faces great kalpic cycles, the joy of the immortals is boundless, and they take pity on future cultivators.

Next, the Nine Mysteries Imperial Lord (a high-ranking celestial official) sings: Riding a chariot drawn by nine dragons to pay homage to the Jade Emperor, the Nine Heavens’ True Qi purifies the Three Spirits (Jing, Qi, and Shen). In the Mysterious Dawn Palace (a celestial abode), he bows before the Celestial Worthy of Primordial Beginning (the foremost of the Three Pure Ones), cultivating in the Hall of Grand Radiance, his gaze piercing eternity. The divine light penetrates hidden barriers (obstacles in practice), enabling cultivators to return to their original nature, while showing compassion for beings trapped in the turbid world of the Five Defilements.

Then, the Supreme Minister Green Lad (another high-ranking celestial official) offers his hymn: The primordial Qi of the Nine Heavens gives birth to all things, purifying the Three Spirits and circulating the Six Essences (six vital energies of life). The Cinnabar Firmament (celestial realm) veils the empty void, while the Three Perfected Ones (immortal sages) transcend all boundaries. In the Hall of the Great Emperor, he follows the laws of the Three Heavens (Qingwei, Yuyu, and Dachi), dispelling the baleful energies of the Six Heavens (desire realm heavens), and establishing a pure Daoist sanctuary. Delving into the scriptures of Supreme Truth, he rescues beings in the latter age, enlightening future seekers and helping them escape the Three Wretched Paths (hell, hungry ghosts, and animals), ascending to the Shangqing Heaven.

Finally, the Supreme Lord of the Dao (Taishang Daojun) and these celestial officials jointly established the Orthodox Dharma of the Three Heavens, composing scriptures and ritual formulas to dispel the malign energies of the Six Heavens. They entrusted these teachings to two celestial officials, instructing them to guide future cultivators in subduing demonic forces. The King of Minor Existence in Clear Emptiness (a celestial guardian) emphasizes: All who receive these scriptures must practice with sincere devotion, burning incense in quiet chambers to invoke the descent of the sacred lords.

This scripture passage primarily elucidates the ritual protocols and cultivation methods for practicing the "Three Heavens Orthodox Method" (San Tian Zheng Fa):

Practitioners must continuously recite divine verses and talismanic scriptures for nine years within the Upper Clarity Palace (Shangqing Gong). Through this practice, the Supreme Dao Lord (Taishang Daojun) will dispatch the Great Ultimate Perfected Being (Taiji Zhenren) to descend upon the cultivator's dwelling.

The Supreme Dao Lord instructed the Sage Monarch of Later Generations (a key Daoist deity) that when receiving scripture transmission from a master, disciples must face north to make their vows. After receiving the scriptures, they should turn eastward to perform nine prostrations (which may also be done mentally), silently praying: "I report to Heaven that being born in this Dharma-Ending Age, I am overjoyed to receive the authentic transmission of the Three Heavens Orthodox Method. I humbly request the descent of true numinous beings, whose majestic power shall subdue all directions and control myriad spirits."

After transcribing the scriptures, they should be enshrined separately in a quiet chamber, with morning and evening incense offerings and reverences. Through this practice, the Supreme Dao Lord will send twenty jade maidens and youths to protect the practitioner.

The Supreme Dao Lord further explained: Those destined to cultivate the Three Heavens Orthodox Method should, during their birth year or the Year of Grand Duke (Tai Sui - significant years in Daoist cosmology), transcribe the scriptures with cinnabar on white silk and bury them at their corresponding sacred mountain. When interring the talismans, face north, click the teeth three times, and recite: "The Six Heavens (Liu Tian - representing demonic forces) rotate, the Three Paths shine bright. With true texts I subdue the nine spirits, command the Five Sacred Mountains (Wu Yue - including Mount Tai), and control all essence beings. I pray for immortal descent, ten thousand deities recording my name, calamities eradicated, until final ascension to the Jade Clarity (Yuqing) paradise." Bury the talismans nine feet deep. Practicing this for twenty-seven years (with three burials), the Supreme Dao Lord will send the Four Poles Perfected Beings to guide the practitioner to the Upper Clarity Palace.

After nine years of cultivation, during one's birth year or the Year of Grand Duke at midnight, arrange five altars facing north in a undisturbed quiet chamber or courtyard: five square altars and one incense altar, all covered with red cloth. Place the scriptures and talismans on the altars, preparing a plate of fruits and one sheng (ancient measurement) of dates as offerings.

(Note: The "Three Heavens Orthodox Method" is a crucial Daoist scripture. "Six Heavens" refers to malevolent forces requiring subjugation. "Five Sacred Mountains" include Mount Tai and other holy peaks. "Jade Clarity" represents one of Daoism's highest celestial realms.)

This passage records the ritual practices and Fulu (talismanic credentials conferred in Daoism) from the Scripture of the Orthodox Dharma of the Three Heavens. It describes how practitioners invoke divine protection and attain spiritual powers through specific ceremonies.

The practitioner must prepare a ritual plate facing north, click their teeth twelve times, and reverently summon high deities including the Nine Subtleties, the Eight Paths Supreme Sovereign, and the Nine Splendors Emperor. After declaring their name, they announce having cultivated the "Eight Numinous Truth Talismans" for nine years, now presenting humble offerings, hoping the deities will descend to accept them. This purifies body and mind, enabling the practitioner to subdue evil influences from all directions. The entire ritual spans nine years, after which offerings like dates must be buried nine feet deep in their associated sacred mountain. While burying, face north, click teeth nine times, and recite the incantation.

The incantation roughly states: "The Dao of Heaven is clear and bright, mysteriously profound. The Three Lights (sun, moon, stars) revolve, the Six Qi (Yin-Yang, wind, rain, darkness, brightness) disperse. The Supreme Truth Talismans subdue myriad evils; offerings are presented to the Five Directions deities for acceptance. Returning these gifts to the numinous mountain, may my lifespan equal its enduring peaks." After repeating this triple offering, the Supreme Dao Lord will dispatch perfected beings to confer the title "Primordial Sovereign," with the Five Sacred Mountains' immortals granting protection.

Following this is the Supreme Dao Lord's instruction to the Nine Mysteries Emperor of Later Sainthood: "You are appointed as the Later Saint Emperor of the Supreme Clarity Golden Portal, tasked with connecting to the Supreme Clarity realm above, roaming the Taiji (Supreme Ultimate) domain in the middle, and governing the Ten Heavens (cosmological layers in Daoism) below—overseeing mountains, rivers, lakes, seas, and underworld spirits. Diligently assist the Orthodox Dao of the Three Heavens (Qingwei, Yuyu, and Dachi realms) to eradicate malevolence. Now you receive the Eight Numinous Truth Talismans—cultivate them earnestly to assist the Sage Lord in eliminating evil and upholding righteousness during the coming Renchen year (a propitious era for Daoism's flourishing)."

The text concludes by emphasizing that recipients of the Three Heavens' Orthodox Dharma must serve the Orthodox Dao, regularly practice ritual purification and fasting, burn incense in meditation chambers, and position the authentic talismanic texts in the Five Directions (east, south, west, north, center). Sitting centered and facing north, click the left teeth thirty-six times, close the eyes for inner contemplation, and visualize exhaled breath transforming into radiant light illuminating heaven and earth, purifying all directions.

Interpretation of the Scripture of the Orthodox Dharma of the Three Heavens in Plain Language:

When a cultivator attains the state of boundless clarity, the fiery qi within dissipates, and pure qi fills the body. At this stage, one no longer perceives heaven above or earth below—all phenomena return to emptiness. The golden gates and jade towers (abodes of immortals), the celestial palaces of purple and jade, along with one's own body, all exist within the void of pure qi. At this moment, one should offer prayers to the heavens:

"When heaven and earth commune, the Three-Five Stars manifest their divine light, illuminating the celestial expanse. In the depths of the unseen, all things return to formlessness. The demons of the Six Heavens (referring to the six desire realms) are entirely subdued. The Great One (Taiji, the supreme deity) propels the movement of the Dao, and the Nine Heavens (celestial realms) decree the subjugation of malevolent forces. The Sacred Sovereign (referring to the Celestial Venerable) manifests, ruling over the Purple Court (celestial court), overseeing the ten directions, and reporting to the realm of Jade Purity (the highest heavenly realm)."

After completing the prayer, one must inhale the qi of the five directions and swallow it, then draw in the qi of the Nine Heavens. This method of prayer was transmitted by the True King of the Nine Heavens to the Dao Lord of the Supreme Ultimate (Taishang Daojun), who in turn passed it down to later generations of cultivators. It has the power to command the Six Heavens and awe the myriad spirits. If one diligently practices this method, the Three Officials (heavenly, earthly, and water officials) will assist in dispelling calamities. In times of great peace, the Dao Lord of the Supreme Ultimate will assess one's merits and confer immortal ranks according to the degree of diligence.

The Dao Lord of the Supreme Ultimate admonishes later cultivators:

1. Those who uphold the Orthodox Dharma of the Three Heavens and wear the sacred texts must emphasize ritual purity, keeping their clothing and footwear clean. Filth will cause the true spirits to withdraw, allowing malign qi to invade, leading to failure in cultivation. Violators will have their immortal registers erased by the Palace of the Supreme Ultimate (the celestial administrative body).

2. Practitioners of this method must avoid unclean settings such as funerals or mourning rituals. Violators will likewise be stripped of their immortal status.

3. When wearing the sacred texts, whether day or night, awake or resting, one must never bare the head (always wearing a headscarf) or expose the body, as this insults the sacred texts and drives away the divine spirits. Violators will have their lifespans shortened and their immortal registries revoked.

4. Cultivators must not share beds or seats with those heavy in yin qi, nor share clothing, bedding, footwear, or other personal items with those whose qi is incompatible. Violators will suffer shortened lifespans.

(Note: The "Six Heavens" refers to the six realms of desire; the "Three Officials" are the Great Emperors of Heaven, Earth, and Water, who oversee merit and demerit; "Great One" is one of the highest deities in Daoism; "Jade Purity" is the highest of the Three Pure Realms.)

The Scripture of the Orthodox Dharma of the Three Heavens (Taishang Santian Zhengfa Jing) explains how practitioners who receive Daoist talismans (fulu, ritual texts used to summon deities and repel evil) of different ranks will be protected by corresponding guardian spirits. Here is a simplified interpretation:

The Supreme Dao Lord (Taishang Daojun) admonishes future practitioners: Those who cultivate the "Orthodox Dharma of the Three Heavens" (the highest Daoist practice) to command divine beings and pacify the "Six Heavens" (referring to six types of demonic qi) must first maintain purity of body and mind while strictly observing precepts. Only then will true spirits offer protection, and the myriad deities guard your form. Through this practice, the malign influences of the Six Heavens will naturally dissipate, unable to disrupt your righteous path. But if one's cultivation is impure, all manner of demonic forces will exploit this weakness—when calamity strikes, do not regret ignoring this warning. Practitioners of this method must be vigilant!

The Supreme Dao Lord continues: These five precepts originate from the eleventh chapter of the Scripture of the Four Poles (Siji Mingke). The middle section records that those who carry talismans will be guarded by jade youths (yutong, Daoist guardian attendants). Violating the precepts will prompt these youths to report to the celestial court, subjecting the practitioner to underworld interrogation, with misfortunes extending to seven generations of ancestors. This is excerpted here as a solemn warning for future disciples.

The text then details the number of guardian spirits corresponding to different ranks of talismans:

• Those carrying the "Purple Script of the Three Primes" (Sanyuan Dajun Ziwen) receive protection from twelve jade youths and maidens.
• Those carrying the "Threefold Script of the Subtle Numinous Capital" (Taiwei Lingdu Wanzhuan Zhen Sanfangwen) are guarded by thirty divine marshals and twelve jade maidens.
• Those carrying the "Imperial True Script of the Celestial Lord" (Tiandi Jun Huangxu Zhenshu) receive ten jade youths.
• Those carrying the "True Script of the Supreme Primordial Lord" (Taishang Yuanjun Zhenwen) are protected by twelve jade maidens.
• The highest-ranking "True Script of the Primordial Heavenly King" (Yuanshi Tianwang Zhenshu) enables passage between realms of existence and non-existence, also guarded by twelve jade youths and maidens.

The passage concludes: Those with extraordinary destiny whose names are recorded in the Shangqing registers of the Eastern Florescence Immortal Court (the celestial administration) will receive protection from jade youths and maidens when carrying these sacred talismans.

This scripture emphasizes the necessity of pure cultivation and precept observance, with higher-ranking talismans granting more numerous guardian spirits. It also sternly warns of severe consequences for violating the precepts.

This passage discusses the transmission taboos and cultivation requirements of the Taishang Santian Zhengfa Jing (Scripture of the Orthodox Dharma of the Three Heavens):

On Scripture Transmission:

Practitioners who record merits must strictly guard these secrets and cannot casually transmit them. If the scripture is given to unworthy recipients, or if transmission occurs outside the prescribed time limits, recklessly revealing these precious texts will bring severe consequences. The violator will suffer the "Wind-Blade Punishment" (a harsh Daoist disciplinary measure) and after death fall under the jurisdiction of ghost officials. Moreover, this offense will implicate seven generations of ancestors, with deities blocking the Nine-Source River with Mount Meng stones (a metaphor for heavy punishment).

Scripture Background:

This is a Shangqing (Highest Clarity) School text for purging the Six Heavens (referring to demonic forces). It was received by the "Later Sage Lord" from the "Great Purity Void Minor Heaven King" and compiles the registers of high-ranking immortals, collectively called the Six Heavens' Orthodox Dharma of the Three Heavens. It possesses formidable power to subdue ten thousand ghosts and restrain all evil.

Transmission Rules:

1. Transmission is permitted only three times every seven hundred years, with suitable candidates sought every century.

2. Required ritual objects:

• Thirty feet of vermillion-blue silk as proof
• Forty-three feet of blue cloth for secret oaths
• Five pairs of gold rings for swearing to heaven

3. Male recipients need no sacrificial offerings; female recipients do.

4. Three to seven days of purification fasting (zhaijiao) precede transmission.

5. The master must receive ten taels of gold as a divine covenant token.

Violation Consequences:

• Offenders face seven generations of punishment.
• Judgment follows the Four Extremes Code (Daoist disciplinary law).
• Contact with impure Yin-Qi while wearing the scripture invites calamity.
• Grave sinners become lowly ghosts after death.

Cultivation Benefits:

• Proper practitioners will ascend to the Shangqing (Highest Purity) realm.
• The Eight August Ones (high-ranking celestial officials) recognize this achievement.
• Successful adepts have their names inscribed on jade tablets (immortal registers) in the Great Yin (lunar palace).

(Note: The "Six Heavens" refer to the desire-realm heavens, often representing demonic forces in Daoism; "Wind-Blade Punishment" denotes a severe Daoist disciplinary measure; "Seven Mysteries" indicates seven ancestral generations; "Eight August Ones" are high-ranking celestial officials.)