《道法會元》Vol. 2

This passage from Daofa Huiyuan (The Collected Essentials of the Dao and Its Methods) expounds the core cosmological view and cultivation system of Daoism. It begins with the concept of the "Supreme Ultimate Great Dao" (the absolute truth of self-so emptiness, provisionally termed "Dao"), from which emerges the Primordial Qi (original energy) as the source of Yin-Yang duality and the fundamental mechanism behind thunder (symbolizing cosmic power).

From the differentiation of Taiji (Supreme Ultimate), the ancient Yellow Emperor (Huangren) systematized precious scriptures containing the true essence of this Qi. When these sacred words unfold, they reveal the profundity of the Five Thunders (representing the Five Phases), while their contraction returns them to formlessness. This mystery resides within the practitioner's Lingtai (seat of consciousness), permeating the entire Dharmadhatu (manifestation of cosmic truth).

The text references three major scriptural systems: the twelve-volume Qingwei Tianbao Jing (Celestial Treasure Scripture) from the Dongzhen (Cavern of Perfection) division, the twelve-volume Yuchen Lingbao Jing (Numinous Treasure Scripture) from the Dongxuan (Cavern of Mystery) division, and the twelve-volume Daode Shenbao Jing (Divine Treasure Scripture) from the Dongshen (Cavern of Spirit) division—collectively known as the Thirty-Six Sacred Scriptures. These were transmitted jointly by the Three Pure Ones (Sanqing, the highest Daoist deities) and deities from the Ten Directions, with the Great Master of Mysterious Centrality (referring to Lord Lao, Laozi) as a key transmitter.

The origins of the Three Pure Ones differ: The Celestial Lord of Dao and De (Lord Lao) ascended from human cultivation to the realm of immortals; the Celestial Lord of Lingbao progressed from immortal cultivation to the realm of perfected beings; and the Celestial Lord of Primordial Beginning advanced from perfected cultivation to the realm of sages. They respectively preside over the Three Pure Heavens: Taiqing (Great Clarity), Shangqing (Highest Clarity), and Yuqing (Jade Clarity). The text clarifies that these "realms" are not spatial locations but encompass the Ten Directions (omnidirectional cosmic space).

Cultivation progresses through nine grades: human practitioners must advance from the first to the ninth grade to enter immortal cultivation; immortal practitioners must then ascend through another nine grades to reach the realm of the perfected; and perfected beings must similarly cultivate through nine grades to attain sagehood. Finally, progression from the first to the ninth sage requires gradual accumulation—no leap is possible.

A key clarification is made: Though folklore identifies the Celestial Lord of Lingbao as the King of Xina or equates the Celestial Lord of Dao and De with Laozi (Lao Dan), these are oversimplifications. While Laozi embodies the teachings of the Celestial Lord of Dao and De, they are not identical. The Three Pure Ones are fundamentally manifestations of the Three Qi (Mysterious, Primordial, and Beginning), with Laozi being just one incarnation of the Mysterious Qi.

The passage concludes with mention of the "August Emperor of Supreme Virtue in the Chaotic Origin," an honorific title bestowed by the Tang imperial house upon Laozi (Li Er) as their ancestral founder. This section systematically presents Daoism's integrated framework, from cosmic origins to cultivation stages, emphasizing the necessity of gradual, step-by-step progress.

This passage primarily discusses the hierarchical system of deities across various Daoist schools and their relational statuses. It first clarifies that the title "Hunyuan" (Primordial Chaos) is mistakenly attributed to Taishang (Lord Lao, the Most High Lord of the Dao) when this is incorrect.

Next, it explains that the "Xiantian Yuanhou" (Primordial Empress of the Prior Heavens) refers to Laozi’s mother, the Mysterious Jade Maiden (Xuanmiao Yunü). Just as Emperor Taizong of the Tang dynasty honored the Yellow Emperor (Xuanyuan) as the ancestral progenitor, Daoism also venerates the Yellow Emperor as the Sacred Ancestor, while the Primordial Empress is his mother. Some mistakenly assume the Sacred Mother is the wife of the Sacred Ancestor, arguing that a mother should not be placed below her son in rank—a misinterpretation. Historically, each dynasty has its own Sacred Ancestor, who is essentially its founding progenitor.

The text then lists the founding patriarchs of the four major Daoist schools:

• The Qingwei (Pure Tenuity) school venerates the Primordial Heavenly King (Yuanshi Tianwang).
• The Lingbao (Numinous Treasure) school venerates the King of the Western Land (Xina Guowang).
• The Daode (Dao and Virtue) school venerates Laozi.
• The Zhengyi (Orthodox Unity) school venerates the Celestial Master Zhang Daoling (Tianshi Zhang Daoling).

Among these, the Qingwei school corresponds to the five cosmic epochs (Dragon Han, Red Brilliance, Supreme Sovereign, Extended Peace, and Opening Majesty).

The passage details the Qingwei pantheon:

• The highest deity is the Jade Purity Primordial Marvelous Dao Celestial Emperor (Yuqing Yuanshi Miaodao Shangdi), referred to as the "Origin of the Thunderclap of Brahma Qi" and the "Ancestor of the Myriad Dao."
• Next is the Supreme Purity Numinous Treasure Jade Luminary Great Dao Lord (Shangqing Lingbao Yuchen Dadaojun), representing the ancestor of pure Qi.
• Then comes the Great Purity Dao and Virtue Five Numinous Mysterious Elder Lord (Taiqing Daode Wuling Xuan Laojun), representing the ancestor of radiant Qi.
• There is also the True Origin Marvelous Transformation Celestial Emperor (Zhenyuan Miaohua Tiandi), said to be an incarnation of the Primordial Heavenly King Pangu, who resides in multiple celestial palaces.

Further listed are several major deities and their abodes:

• The Purple Dawn Great Emperor of Grand Magnificence (Zichen Taihua Datiandi) dwells in the Grand Purple Dawn Palace (Taihua Zichen Gong).
• The Golden Tower Imperial Mystery Primordial Dao Lord (Jinque Dicheng Xuanyuan Daojun) resides in the Golden Tower Primordial Mystery Palace (Jinque Xuanyuan Gong).
• The Primordial Origin Guardian of Fortune Mysterious Han Yuanjun (Xuanchu Baoyun Daomiao Han Yuanjun) dwells in the Guardian of Fortune Mansion on Mount Linong (Linongshan Baoyun Fu).
• The Eastern Florescence Lord, the Azure Lad Dao Lord (Donghua Mugong Shangxiang Qingtong Daojun), master of male immortals, resides in the Azure Palace of Fangzhu (Fangzhu Qinggong).
• The Western Numinous Golden Mother, the Brahma Qi Ancestress Yuanjun (Xiling Jinmu Fanqi Zumuyuan Jun), master of female immortals, dwells in the Grand Magnificence Palace of the Western Numinous (Xiling Dahuagong).
• Finally, there is the Qingwei Transformation Primordial Pivot Li Yuanjun (Qingwei Yanhua Yuanshu Yuanhuang Li Yuanjun), who resides in the Purple Void Transformation and Completion of Blessings Mansion (Zixu Hehua Wanfu Fu).

This pantheon reflects Daoist cosmology and the understanding of cultivation realms, where different schools emphasize distinct aspects while sharing common principles. Concepts such as Yin-Yang energies, the Three Pure Realms (Sanqing), and others are integral to Daoist cosmology.

This scripture describes the appearances, abodes, and origins of multiple Daoist deities. Most belong to the pantheon of the Qingwei lineage (one of Daoism's major schools), wielding cosmic authority over thunder, transformation, and creation.

First mentioned is the Primordial Numinous Dragon Primordial Lord (Yuanling Long Yuanjun). She wears a yellow skirt, holds a thunder case (a ritual implement symbolizing control over lightning), and rides a blue dragon. She bears two sacred names: "Ji" and "Rui," dwelling in the Primordial Consort's Cavern of Refined Radiance (Yuanfei Hua Dongbin Fu) and the Jade Yang Cavern of Solar Radiance (Yuyang Hua Dongyang Fu). Her attendant jade maidens wear their hair in double buns, with rosy complexions, dressed in purple robes and colorful skirts, wielding axes while also astride blue dragons.

Next is the Forest Primordial Lord (Lin Yuanjun), named "Rui," residing in the Luminous Transformation Cavern of Floral Yang (Zhaoming Hua Huayang Fu, also called Yanghua Fu). Her attendants wear large topknots with fair complexions and almond-shaped eyes, clad in blue garments with golden armor, holding swords while riding black dragons.

The Myriad Transformations Jade Immortal Holy Mother of Nine Truths, Great Simplicity Stone Primordial Lord (Wanbian Jiuzhen Yuxian Shengmu Dasu Shi Yuanjun), named "Jie," dwells in the Gorge Stream Palace of Blessed Origins (Xiaxi Fuyuan Gong) as the Stream Goddess Supreme Truth (a water deity). The Numinous Harmony Pipe Primordial Lord (Linghe Guan Yuanjun), named "Jingqing," inhabits multiple palaces and mansions. Her attendants wear phoenix crowns with natural complexions and almond eyes, dressed in purple robes with green skirts, holding blue jade tablets (ceremonial implements).

The Nine Heavens' Wondrous Dao True Movement Yang Primordial Lord (Jiutian Miaodao Zhenyun Yang Yuanjun), named "Che," resides in the River Central Mansion (Hezhong Fu) and the Nine Heavens' Eternal Origin Palace (Jiutian Changyuan Gong). With a blue face and flowing hair, her dragon-body rides flowing fire, serving as commander of the Thunder Pivot. The Xu Primordial Lord, named "Lingqing," attained the Dao at twenty-three. Her attendants wear double-bun hairstyles with crescent eyebrows and phoenix eyes, dressed in green robes with red shoes while holding jade tablets.

The Zhu Perfected Being (Zhu Zhenren), named "Xuan," hails from the Eastern Capital, dwelling in the Golden Florescence Grand Clarity Palace (Jinhua Taiqing Gong). With majestic bearing and handsome beard, he's revered as the Salvation from Suffering Perfected Being. The Bian Celestial Lord (Bian Tianjun), named "Yi," originally from Suizhou, became the Great Mystery Perfected Being (Taixuan Zhenren), also known as the Solar Valley Divine King (Yanggu Shenwang, solar deity).

Others include: the Yu Primordial Lord, named "Rong," from Fengzhou, who manifested after the Han dynasty; the Qiu Primordial Lord, named "Lin," dwelling in the Jade Splendor Mansion (Yuying Fu); and the Shi Perfected Being, named "Fu," an emanation of the Emperor of Eastern Florescence (Donghua Dijun), residing in the Eastern Florescence Dragon Mound Mountain's Cavern of Penetrating Clarity (Donghua Hua Longqiu Shan Tongming Dong).

These deities display diverse appearances—some majestic, others elegant—yet all command natural forces, reflecting Daoism's anthropomorphic imagination of cosmic powers. Their abodes frequently feature terms like "cavern" (dong), "mansion" (fu), and "palace" (gong), embodying the Daoist spatial concept of grotto-heavens and blessed lands.

This scripture records the names and deeds of several important Daoist immortals. First is Lord Xie (personal name Jin'gang), who resided in the Chonghe Mansion of Qiongyao Jade Terrace located to the left of the Duyanggu Altar. His official title was "Pure Subtlety Cavern-Light Treasure Guardian Purple Splendor Primordial Harmony Illumined Dao Supreme Unity Divine Radiance King."

Next is Lord Wang (personal name Zhenghong), who dwelled in the Purple Radiance Palace to the right of the Xuandu Supreme Chong Tower in the Cavern-Light Treasure Guardian Mansion. His distinctive appearance featured a full-moon face with single-line eyebrows and phoenix eyes, wearing his hair loose while holding a sword and red shoes, embodying the characteristics of Yuebo (a Daoist constellation deity).

Lord Peng (personal name Hanyuan) resided in the Danzhao Mansion within the Well and Ghost constellations. He appeared as a smiling jade maiden with double-coiled hair, moon-shaped eyebrows and phoenix eyes, dressed in plain robes with crimson skirts, wielding a sword while riding a fire dragon, commanding thirty thousand wind-fire thunder deities.

Perfected Lord Wang (personal name Bao, courtesy name Zideng) lived in the Boguang Central Mansion of the Xiaoyou Cavern Heaven, maintaining a teacher-disciple friendship with Lady Wei. Lady Wei (personal name Huacun, courtesy name Xian'an), daughter of Wei Shu of the Jin dynasty, married into the Liu family and bore children before devoting herself to Daoist cultivation. She received teachings from four Perfected Ones and was later enfeoffed as Lady of Southern Peak, residing in the Gaoyuan Purple Emptiness Palace.

Lady Pang (personal name Qiao) hailed from Hanzhou and dwelled in the Miaoyuan Palace of Xihua Broad Truth Palace. Lady Wen (personal name Yong) resided in the Jinghui Great Harmony Palace, renowned for her beauty. She once met Lady Zu on a famous mountain in the Western Capital. Together they sailed upstream on a wooden raft, where Lady Wen transformed between male and female forms to transmit the orthodox methods of Dao-De before vanishing.

Finally, there was Lady Zu (personal name Shu, also known as Fangzhong, courtesy name Suidao), a native of Qiyang in Yongzhou, Guangxi during the Tang dynasty, bearing the title "Golden Tower Luminous Coagulation Cavern-Pure Penetrating Transformation." These records reveal the transmission relationships within the Daoist pantheon and their cultivation achievements.

This scripture records the biographical accounts and lineage transmissions of several important Daoist figures. First is a middle-aged seeker from Lingling County who traveled extensively to sacred mountains, successively receiving authentic transmissions from the four major schools: Qingwei, Daode, Lingbao, and Zhengyi. He attained the Dao at the age of 132, achieving immortality and becoming the grand patriarch of these four schools at the Dongzhao Prefecture of Guangchang Palace on the Eastern Peak Guanghao Mountain overseas. His Daoist name was "Qingwei Wushang Shichen" (Supreme Attendant of Qingwei), residing in the celestial jade chamber corresponding with Dongqing Guo Yuanjun (also known as Qingwei Daxia Shichen Shangjing Yuanjun, the Great Radiance Attendant of Qingwei).

The text then enumerates several Yuanjun (honorific title for female immortals) and Zhenren (title for realized beings):

Ziguang Yaozhen Fuhe Fu Yuanjun, originally named Fu Yi with the courtesy name Zifang, from Fengzhou, held the celestial position of "Three Heavens' Superior Assistant" residing in Changyao Palace.

Longguang Daoming Yao Yuanjun, originally named Yao Zhuang with the courtesy name Shuqi, from Xijing, also called Guangchang Yuanjun, served as "Three Heavens' Scripture Attendant" residing in Longhui Palace.

Ziying Yuhui Gao Yuanjun, originally named Gao Shi, resided in Dongyao Jingfeng Palace.

Several male Zhenren follow:

Xihua Qingxu Hua Zhenren, originally named Hua Ying from Fengxiang Prefecture, served as "Qingwei Mingyuan Right Minister Dongyang High Chancellor," born on the 3rd day of the third lunar month.

Qingcheng Tonghui Zhu Zhenren, originally named Zhu Dongyuan from Chengdu, formerly a Pacification Commissioner before becoming "Qingwei Dongwei High Minister Shenxiao Jade Pivot Envoy," born on the 1st day of the third lunar month.

Yunshan Baoyi Li Zhenren, originally named Li Shaowei with the sobriquet Zhuyin from Fangzhou, served as "Qingwei Duyuan Left Minister Five Thunder Court Envoy," born on the 5th day of the third lunar month. After attaining the Dao, he retreated into seclusion before reappearing to transmit teachings to Nan Zhenren.

The account culminates with Meishan Hunyin Nan Zhenren: originally named Nan Bidao with the sobriquet Xibin from Meizhou, first appointed as "Qingwei Baoming Immortal Minister" then reassigned as "Qingming Immortal Minister," serving as the "Six Penetrations Messenger in the Dipper" governing water realms, born on the 3rd day of the tenth lunar month. In youth, he dreamed of a vermilion-robed numinous official, and upon waking met an injured man outside his gate who paid him disciple's respects. After repeated trials by Li Zhenren, Nan Bidao received secret transmissions from all four major schools. During a thanksgiving altar ceremony, he discovered the injured man was actually an immortal in disguise.

This master (referring to Huang Shunshen), after following the sacred immortals (Daoist honorific for enlightened beings) into the profound and unfathomable realms, initially served as an official in the western coastal regions before taking a position at the Guangxi Judicial Office (a Song Dynasty local judicial institution). After retiring from office, he secluded himself on Mount Qingcheng (a renowned Daoist mountain). His original surname was Dong, given name Nangui, with the Daoist name Jade Peak Plum Moon.

At that time, the Thunder Envoy (a celestial official overseeing thunder rituals) served the Perfected Huang (referring to Huang Shunshen). Huang Shunshen’s birth name was Shunshen, while his secular name was Yingyan. A native of Fujian, he was born in the year of Jiashen (specific year requires verification) on the fifth day of the intercalary eighth month during the hour of Wei (1–3 PM). Originally the son of Huang Jietui (a Song Dynasty official title) of Yongfu County, he was adopted twenty days after birth by Huang Tongzhen (Daoist name Yiqing) of Nanjian Prefecture (modern-day Nanping, Fujian).

At fourteen, he followed his adoptive father to Rongzhou (modern-day Rongshui, Guangxi) to serve as an instructor. When his adoptive father suddenly suffered a seizure, he wrote a petition seeking help from the Southern Judicial Office (possibly referring to the judicial office of Nanjian). The master transmitted three talismans (fulu), and upon burning them, the official residence suddenly became cool and serene. The longan and lychee trees in the courtyard were struck by wind and thunder, and his adoptive father’s illness was instantly cured. His adoptive father dressed formally to thank the Southern Judicial Officer, who, upon seeing Huang Shunshen, took an immediate liking to him and kept him by his side, their bond growing ever closer.

Later, Huang Shunshen obtained the essential teachings of the Four Thunder Schools (Shenxiao, Qingwei, Tianxin, and Zhengyi), all personally transmitted by the Perfected Thunder Huang (the great synthesizer of thunder rituals and the Huang lineage’s Daoist methods).