《皇經集註(高上玉皇本行集經註)》Vol. 3

The Jade Emperor emitted a magnificent and wondrous Dharma voice, universally proclaiming to all the Celestial Venerables and Sacred Truths throughout the ten directions. He admonished the divine assemblies to listen attentively: These sin-creating sentient beings, throughout countless kalpas of time, have indulged their deluded nature and committed the ten evil karmas. Their six roots (eyes, ears, nose, tongue, body, and mind) are all defiled by worldly dust, while the three karmas of body, speech, and thought remain entangled—they follow their desires without awakening. Hidden transgressions and visible faults accumulate daily, leading them to deviate from the true path, violate their authentic nature, follow heretical views, and abandon the true Dharma. Every arising thought and stirring intention accumulates sinful karma, causing them to fall into the three wretched destinies (hells, hungry ghosts, and animal realms) after death, with no means of liberation. Were it not for encountering this Dharma assembly today, how could they possibly find deliverance?

The Purple Tenuity Emperor explained: When radiant light embraces sentient beings, this supremely wondrous sound emitted by the Jade Emperor—clear, resonant, and pervading the trichiliocosm—can be heard by all beings. This sound is profoundly mysterious, hence it is called "wondrous sound." The Jade Emperor universally admonished all Celestial Emperors and Sacred Truths throughout the ten directions, instructing them to listen carefully. "Attentive listening" means you must earnestly and thoroughly comprehend. The Jade Emperor taught the sacred assemblies to listen closely to his instructions before pointing out the transgressions of these evil-doing beings.

"Boundless kalpas" refers to immeasurably vast eons. These sin-creating beings, throughout countless kalpas, have indulged their ignorant nature (their originally luminous awareness obscured by desires). Indulging in passions, they become confused and inverted, following their whims while losing their innate radiant wisdom—thus termed "deluded nature." They commit the ten evil karmas: three through the body (killing, stealing, and sexual misconduct), three through the mind (greed, hatred, and delusion), and four through speech (divisive talk, harsh words, frivolous chatter, and falsehood). Accumulating these ten evil karmas creates karmic obstructions leading to retribution, hence called "evil karma."

"The six dusts" refer to the six external objects corresponding to the six roots—forms for the eyes, sounds for the ears, scents for the nose, flavors for the tongue, textures for the body, and mental phenomena for the mind. When the six roots are impure, they are called the six dusts. Some also consider wealth, lust, fame, food, sleep, and selfishness as the six dusts. In short, both inner and outer aspects of body and mind are polluted by defilements, without a trace of purity. "The three karmas" denote the three pathways of creating karma—body, speech, and thought—which are also the three poisonous evils. Others interpret this as karmic actions from past lives (ancient karma) and those created in the present life.

This scripture passage explains how humans become trapped in the cycle of suffering through creating negative karma, and the path to liberation through awakening.

The faults and misdeeds people commit entangle them like binding ropes, accumulating until they become unbreakable iron chains. When one indulges their mind without restraint, committing evils while remaining unaware, these hidden transgressions—though invisible to others—are known to one's own heart. Persistent failure to correct these errors gradually distances one from the truth of the Dao, leading down deviant paths, losing the original sincere and upright heart, and ultimately falling after death into the three wretched realms of hell, hungry ghosts, and animals, from which escape becomes difficult.

Human Qi (vital energy) inherently contains both pure and turbid aspects of Yin and Yang. If turbid and evil Qi is allowed to flourish, following wicked thoughts while abandoning the true intention (original heart), it creates karmic burdens hard to dissolve. When the primordial Shen (original consciousness) abides in the mysterious state, the spiritual Qi flows naturally throughout the body, Yang Qi increases while Yin Qi diminishes, and karmic obstacles are eliminated, merging with the Dao. This requires profound awakening to understand the root of karmic obstacles.

Human nature originally has no distinction between good and evil—both arise from the delusion or awakening of the heart. Those obscured by ignorance (avidya) remain ordinary beings, while those awakened become sages. The key lies in restraining desires, calming the heart-mind, understanding the source of cravings, and recognizing the nature of worldly evils. Only then can one suddenly break free from karmic suffering and unite with the mysterious Dao. As the Jade Emperor's revelation states, beings indulging in desires and evils can only escape the three wretched realms when encountering the opportunity of Dharma assemblies.

If one treats ignorant nature as a burden and abandons it to seek the true Dao elsewhere, they fall into the trap of dualistic opposition. Practitioners who penetrate this truth will naturally comprehend the essential method for transcending the ordinary and entering sagehood.

This passage comes from Chapter 14, "The Display of Divine Powers," in the Collected Commentaries on the Imperial Scripture, which describes how the Jade Emperor's heavenly manifestations display divine powers—transforming throughout the ten directions without moving from the original essence.

This scripture depicts the sacred scene at the Dharma assembly of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism). At that moment, all the incarnations of the Jade Emperor (Yuhuang Dadi) from the ten directions gathered at the assembly, like countless bright mirrors reflecting and merging with one another without obstruction.

All the celestial beings and cultivators present devoutly prostrated themselves, gazing upon the most venerable incarnations of the Jade Emperor. As the sovereign of all heavenly realms and the teacher of all buddhas and sages, the Jade Emperor manifested an incomparably majestic Dharma form. This deepened the attendees' faith in the Dao (the Way), filling their hearts with joy and leaving no room for regression.

Radiating great compassion, the Jade Emperor illuminated all beings with his light and employed supreme spiritual powers to guide celestial immortals and cultivators, enabling them to reach the highest heavenly realm—the Jade Pure Sacred Realm (Yuqing Shengjing) of the Qingwei Heavenly Palace (the uppermost of the Three Pure Heavens in Daoism). This sacred realm is the most authentic and pure state of wondrous existence in emptiness, a place even ordinary deities find difficult to attain.

The scripture emphasizes that these celestial beings could attend the Celestial Worthy's assembly only through the Jade Emperor's divine power, though they themselves were unaware of this connection. At the assembly, all incarnations merged seamlessly, like reflections in a mirror, without the slightest hindrance. The assembly prostrated themselves in utmost reverence, for the Jade Emperor is the teacher of all Dharma and the supreme sovereign of the heavens. He strengthens the pure faith of cultivators, deepening their aspiration for the Great Dao (Dadao) and ensuring their unwavering commitment.

(Note: The term "不退转" (bù tuì zhuǎn, "non-regression") is a Buddhist concept referring to a stage in cultivation where one no longer backslides. "五体投地" (wǔ tǐ tóu dì, "five-body prostration") denotes the highest form of reverence, with hands, knees, and forehead touching the ground. "清微天宫" (Qīngwēi Tiāngōng) is the highest of the Thirty-Six Heavens in Daoism, specifically the Jade Pure Realm of the Three Pure Ones.)

This scripture explains how practitioners attain unity with the Dao through steadfast faith. When the mind fully surrenders to the wondrous transformations of the Great Dao (the supreme truth in Daoism), it generates unwavering devotion that never regresses or changes. If thoughts remain unsettled, faith lacks firmness; without firmness, one cannot achieve genuine purity of belief.

It particularly emphasizes that when venerating the Jade Emperor (one of Daoism's highest deities) with unshakable focus, practitioners can develop the most resolute spiritual aspiration—eternal devotion to the Dao. Human shen (spirit) and qi (vital energy) originate from the same source of purity and turbidity. Though daoyin (Daoist cultivation techniques) can regulate body and mind, without true alignment with the Dao, one ultimately strays from the proper path. The spirit cannot coalesce, and spiritual awareness remains obscured.

When the yuanshen (primordial spirit, one's innate nature) genuinely consolidates, it spontaneously harmonizes with the Dao. Within this mystical state, practitioners resonate with the Jade Emperor's divine power, effortlessly achieving the unity of heaven and humanity without deliberate action. Like encountering Yuanshi Tianzun (the supreme Daoist deity) in the Qingwei Heaven (highest of Daoism's Thirty-Six Heavens), jing (essence), qi, and shen naturally fuse—reaching indescribable realms beyond conscious effort.

The scripture depicts a wondrous vision: When the assembly beholds the Jade Emperor's manifested form, it's as if facing a great mirror where radiant lights interweave and images merge. Here, jing, qi, and shen completely unite with the Dao—utterly pure, blissful, and free. Once realized, this state becomes irreversible. Practitioners who experience this realm naturally comprehend its profundity.

In the "Divine Powers" section, celestial beings of various heavens ascend to the Supreme Mystery realm through the Jade Emperor's compassion, suddenly witnessing his peerless dharma assembly. This sacred space shines with incomparable purity and majesty, where all manifestations of the Jade Emperor from the ten directions merge into one, seated upon the dharma throne. Though the assembled sages yearn to hear his enlightenment story, none dare ask directly. Zhang Guolao (one of the Eight Immortals) explains this as the rare convergence of the Jade Emperor's universal manifestations.

This scripture describes an exceptionally sublime ritual assembly (Daoist ceremonial gathering). The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, one of the highest Daoist deities) expounded the Jade Scripture during this assembly, while the Jade Emperor (Yuhuang Dadi) manifested compassionate radiance, enabling all sentient beings across the dharma realms—deities, spirits, ghosts, and humans—to receive immense benefit.

This assembly inaugurated the auspicious qi (vital energy) of the Three Teachings (likely referring to Confucianism, Buddhism, and Daoism), propagating the profound essence of all teachings. It stands as the most sublime among ritual assemblies, surpassing even those held during past kalpas (cosmic cycles). Its merit is supremely lofty and eternally enduring, hence it is called the "Victorious Assembly." During this gathering, Yuanshi Tianzun praised the Jade Emperor's virtues and transmitted the highest truth, universally liberating sentient beings and awakening them to enlightenment. Thus, it is also termed a "Dao-field" (place of spiritual practice).

This Dao-field is pure and untainted, empty yet wondrously luminous—the most immaculate of all sacred spaces. The Jade Emperor's sublime transformations manifest spontaneously; his mysterious merit of universal salvation requires no deliberate action yet benefits countless worlds like grains of sand, bestowing blessings across endless kalpas. Neither the Jade Emperor nor Yuanshi Tianzun acts with intention, yet all celestial realms and buddhas humbly defer to their merit. In this Victorious Assembly, the virtue of wuwei (non-action) shines forth naturally.

All celestial beings witnessing this scene were overcome with joy, spontaneously dancing in celebration. The assembly's participants—deities, practitioners, and others—prostrated themselves in reverence, exclaiming that never in countless kalpas had they encountered such a sublime gathering or wondrous Dao-field. At this moment, the Jade Emperor's manifestations throughout the ten directions returned to their singular essence, seated majestically upon the throne of great luminous dharma.

The term "pure assembly" refers to these participants, who—bathed in the Jade Emperor's radiance—instantly shed past karmic bonds, attaining a state of flawless purity. They beheld the Jade Emperor's manifestations appearing simultaneously in celestial palaces throughout all worlds, radiating universal light, yet now reuniting as one in Yuanshi Tianzun's assembly. This mysterious state—where division shows no diminishment and unity no increase—reveals inconceivable spiritual power.

All present longed to understand how the Jade Emperor originally cultivated and attained sainthood, yet none dared ask directly. Here, the text interweaves a principle of cultivation: The human body is nourished by shen (spirit) and qi (vital energy), with meridians connecting inner and outer realms in dynamic interplay. Though fundamentally one, it gives rise to the myriad phenomena, which ultimately return to the singular source. Ordinary people, however, become constrained by qi, obscured by material attachments, and ensnared by sensual desires and delusions, veiling their innate luminous nature.

This scripture elucidates the distinction between true and false paths of cultivation, while recounting the spiritual journey of the Jade Emperor (the supreme deity in Daoism).

Those obsessed with petty cleverness may appear to study the Dao and aid the world, yet in truth act only through selfish motives to perform minor good deeds. How can such limited benevolence be considered genuine Dao? Those who initiate virtuous acts but fail to persevere, who begin tasks without completion, or who mechanically perform superficial gestures—no matter how intelligent they seem—have not truly attained the Way.

Genuine Dao practitioners understand this profound truth: The great Dao is perfectly impartial and luminous, maintaining inner serenity whether in motion or stillness. Without forced pursuit, they naturally unite with the Dao; without laborious calculations, they spontaneously comprehend celestial mysteries. When the human mind sheds distractions, turbidity returns to clarity, and stagnation regains spiritual vitality. This state of solitary enlightenment liberates practitioners from bondage, bringing daily renewal. Celestial immortals witnessing such cultivators praise their pure and majestic virtue.

The text then recounts the spiritual origins of the Jade Emperor. In ancient times existed the kingdom of Guangyan Miaole, ruled by King Jingde and Queen Baoyueguang. The aging king, distressed by having no heir to the throne, ordered the establishment of ritual platforms in all palaces. They hung sacred banners (fangua), maintained pure offerings, and devotedly prayed for six consecutive months. At this time, the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the highest Daoist deity representing cosmic origin) addressed the assembly, revealing the Jade Emperor's original path of cultivation.

(Note: "Six periods of daily practice" refers to the six daily cultivation sessions in Daoist discipline; "ritual banners and canopies" are sacred ceremonial objects; "Yuanshi Tianzun" heads the Three Pure Ones [Sanqing], symbolizing the primordial source of the universe)

This scripture recounts the story of King Moonlight of Treasures (a sage-king in Daoist classics) who grew distressed over lacking an heir. Advanced in years, the king feared that after his passing there would be no successor to uphold the state altar (symbolizing national sovereignty) and the nine ancestral temples (imperial shrines). In ancient times, the death of a Son of Heaven was called "collapse" (bēng), likened to a mountain's fall—a catastrophic event for the nation.

The king's deepest concern lay with the foundational deities of the state: the Earth and Grain Gods (Sheji) who represented the nation's roots, and the nine temples enshrining generations of ancestors—from the progenitor, great-grandfather, and grandfather onward—arranged in nine shrines following the left Zhao-right Mu hierarchical order. If even commoners valued ancestral continuity, how much more crucial was it for a ruler.

Thus the king issued an edict commanding Daoist priests nationwide to establish altars (ritual platforms) in temples and sacred halls, performing purification rituals (Zhaijiao) according to Daoist liturgy (Keyi). They hung embroidered banners and jeweled canopies, donned purified fasting garments, and offered incense while chanting scriptures six times daily (according to the ancient six-period division of the day), praying devoutly to all celestial beings. This continued for six months, during which the king never wavered in his initial sincerity.

The scripture concludes by expounding on the preciousness of human life: Our vital nature (Xingming) receives cosmic principles from Heaven-Earth, our physical form inherits Qi from the cosmos, and we're conceived through parental essence-blood (Jing). We survive by sunlight and moonlight, dwell securely through the ruler's governance of land and water, and cultivate ourselves by sages' teachings. Those aligned with Dao (the Way) share virtue (De) with Heaven-Earth, nurture all beings, and transcend life-death cycles; those without Dao see all endeavors crumble amid karmic afflictions. Though sages' physical forms perish, their eternal truth endures with the Great Dao, and their descendants continue receiving their virtuous blessings.

This scripture recounts the story of King Guangyan's quest for an heir. Troubled by having no successor to continue ancestral sacrifices—a matter of vital importance for maintaining the lineage of worship—the king embodied the distinction between ordinary people and sages: understanding how precious life is, one should repay the Four Kindnesses (to parents, teachers, the nation, and all living beings), uphold the Five Constant Virtues (humaneness, righteousness, propriety, wisdom, and faithfulness), and strictly observe heavenly principles and human ethics.

The scripture then describes Empress Baoyueguang's divine vision of Supreme Lord Dao (one of Daoism's highest deities) in her dream. The lord arrived in a five-colored dragon chariot, surrounded by a host of serene and dignified Zhenren (Perfected Persons), holding radiant banners beneath a luminous canopy of clouds. Cradling an infant whose every pore emitted countless rays of light that illuminated the entire palace, the lord presented a miraculous sight. The empress reverently knelt and begged to receive this child as the kingdom's heir. Upon the lord's consent, she awoke to find herself with child. After a full year's pregnancy, the prince was born in the royal palace at noon on the ninth day of the first lunar month in the Bingwu year.

Through this miraculous conception by divine dream, the story illustrates the importance of sincere prayer and steadfast virtue. As Lord Guangsheng declared, King Guangyan's unwavering devotion to his quest ultimately moved heaven to grant him an heir. The entire narrative embodies the Daoist principle of "heaven-human resonance" (Tianren Ganying), emphasizing that perfect sincerity can invoke divine response—a core tenet of spiritual cultivation.

The Most High Lord of the Great Dao (a revered Taoist deity) rode in a magnificent chariot drawn by five-colored divine dragons, surrounded by resplendent light and solemn ceremonial regalia. In his arms he cradled a divine infant whose every pore radiated countless auspicious rays, illuminating the entire royal palace with the brilliance of a hundred treasures. Preceded by ritual banners and ceremonial standards (Taoist liturgical objects), the procession descended through the skies.

When Queen Moonlight beheld this divine child, joy arose in her heart. She reverently knelt before the Lord of the Dao and pleaded: "Our kingdom lacks an heir to inherit the throne. May the Lord in his compassion grant us this holy child to become our nation's future ruler." The Lord of the Dao granted the queen's request and bestowed the divine infant upon her. After expressing her gratitude, the queen received the child in her dream and immediately found herself with child.

After a full year's pregnancy, at noon on the ninth day of the first lunar month in the year of Bingwu, the Jade Emperor was born in the palace of the Kingdom of Splendid Light and Sublime Joy. The scripture reveals: Human life is not easily obtained, and should maintain its original pure nature. Yet worldly people, blinded by greed and ignorance, often disdain this heaven-given precious life, failing to comprehend the principles of divine creation. Some maintain splendid exteriors while their inner virtue decays—unable to preserve their fundamental nature, much less manifest their innate De (Virtue/Power).

Those who penetrate the mysteries of life and death, understand the secrets between heaven and humanity, thoroughly grasp the transformations of Yin-Yang and the principles of creation, and recognize their original source, may attain the realm of golden elixir refinement and jade purification in their practice. In moments of mystical trance, they may apprehend the profound mysteries of the Dao. This requires recognizing one's true "parents" (referring to the two energies of Yin and Yang), understanding that physical life originates from the Earth (Kun), while the seed of spiritual consciousness comes from Heaven (Qian).

In the elusive and wondrous realm beyond form, formless spirits gave birth to the truly subtle and real. This Qi of ultimate reality condensed into a numinous embryo, from which a sacred child was born. His birth meant that the mother who bore him had not labored in vain, nor had those who raised him done so to no purpose. He possessed sinews of gold and bones of jade, and could transcend the mortal body, transforming both form and spirit. Even when his body withered, he could renew its vitality and endure forever without decline.

This passage tells of Empress Baoyueguang, the sacred mother in Daoist legend, who dreamed that the Supreme Lord of the Dao, one of Daoism’s highest deities, and many pure perfected immortals brought her a sacred infant and foretold that the child would become ruler of the realm. In truth, all people are alike: those who awaken to the Dao can become immortals; those who do not will perish. Understanding the deeper meaning of Empress Baoyueguang’s wish for a child can lead one to grasp the truth of the Great Dao.

Chapter Eighteen, “Miraculous Powers,” records that when the Jade Emperor was born, his whole body shone with the radiance of precious jewels, illuminating the entire Jade Kingdom, the celestial realm of immortals. His appearance was majestic and beautiful, impossible to tire of looking upon. Even as a child he was exceptionally clever, and as he grew he became ever more benevolent and generous. He gave away all the gold, silver, and treasure in the state treasury to aid those who were destitute and without support, including widowers, widows, orphans, the elderly without family, and people suffering from famine, illness, or disability.

He governed with benevolence and taught the people through virtue. His reputation spread far and wide, and people throughout the realm admired him and came to follow him. The crown prince’s virtue filled his father, the king, with deep satisfaction.

The Primordial Sovereign adds that when the Jade Emperor was born, a radiance of countless treasures streamed from his body and filled every corner of the Kingdom of Majestic Light. His appearance was supremely noble and beautiful, leaving an unforgettable impression. Exceptionally clever from childhood, he grew into a person of great compassion. He used all the wealth in the state treasury to help the people. This giving was not mere charity, but a selfless offering from the heart. It is important to understand, however, that the Jade Emperor’s generosity did not disregard the foundations of the state. He gave special care to those truly in need: the poor and destitute, widowers, widows, orphans, and the elderly without family, as well as people facing famine, illness, or disability. Such giving embodies the highest benevolence: it helps the vulnerable while also preserving the stability of the realm.

The Jade Emperor (one of the supreme deities in Daoism) extends salvation and assistance to all suffering beings, whether physically disabled or living in hardship. His benevolence springs from sincere compassion, not superficial pretense. With a heart full of kindness, mercy, gentleness, and humility, he treats all under heaven with such grace that the people feel his blessings and praise him as a ruler who embodies the Dao (the Way). From the capital to remote regions, his teachings reach far and wide, inspiring reverence and devotion throughout the world.

The Analects state: "Once one restrains oneself and returns to ritual propriety, all under heaven will turn toward virtue (De)." The Jade Emperor, endowed with divine qualities from birth, grew ever more compassionate and benevolent—how could people not sincerely submit to him? His illustrious virtue (De) won the heartfelt admiration of all. Even as a prince, he demonstrated sagely governance, bringing his father joy not only at his birth but even greater delight in witnessing his profound virtue (De).

In human life, possessing this body means one is endowed with innate righteous Qi (vital energy), and only with this Qi can one truly be called human. This true Qi manifests in the cosmos as profound principles (Dao) and within the human body as vast, righteous energy—luminous and penetrating, illuminating past and present, embracing all things. Humans should naturally embody this quality, never falling into suffering or becoming despised. Yet the problem lies here: Heaven bestows goodness upon people, but they themselves discard it.

People treat the fundamental matter of inheriting goodness and fulfilling their innate nature as trivial. They neither follow the right path (Dao) to nourish their true spirit (Shen) nor cultivate the mysterious workings of internal alchemy (Neidan) to achieve spiritual transformation. Instead, they are obscured by ignorance, harboring resentment and envy, greedily pursuing fame and wealth, hoarding without restraint. They do not honor virtue (De) nor show compassion for the poor, growing arrogant and inviting slander. All this damages their righteous Qi, reducing them to ordinary foolishness, incapable of transcending the mundane to attain sagehood.

If one can maintain inner harmony, concentrate on profound states of awareness, allow the sacred embryo (the refined spiritual essence formed through cultivation) to radiate its precious light, and let the divine infant (the perfected spiritual being) reveal its wondrous form, gradually unfolding a state of unimpeded divine transformation—if one regards worldly power and profit as dust, using one's surplus to aid those in need, relieving suffering beings and widely dispensing grace—then even as cosmic cycles (kalpas) rise and fall, one's merit will never be exhausted. Such lofty virtue (De) and miraculous transformation will immortalize one's name among the immortals, spreading blessings throughout the dharma realm (all dimensions of existence). Both celestial beings and humans will joyfully revere and serve such supreme virtue (De). Such a person is truly a worthy child of Heaven and Earth, a rare marvel in the world. Parents, too, will rejoice in their reflected glory—this is the realm of the Jade Emperor.

This scripture recounts the story of the Crown Prince of Miaole Kingdom (later known as the Jade Emperor) who renounced his throne to pursue Daoist cultivation in the mountains. The prince was born with extraordinary spiritual qualities, and upon reaching adulthood, he governed with such benevolence that all people were drawn to his virtuous De (Power). When the king suddenly passed away and the prince ascended the throne, he remained deeply troubled by the transient nature of human existence ("floating life" refers to the fleeting, dreamlike quality of mortal life like drifting clouds or flowing water).

The prince eventually issued an edict commanding his ministers to transfer the throne to a virtuous sage while he himself abandoned worldly riches to retreat to Mount Puming Xiangyan (recorded in ancient texts as a stone mountain by the Eastern Sea) for dedicated spiritual practice. Through rigorous cultivation, he ultimately attained perfection of merit and transcended the mortal realm to ascend as an immortal.

The text emphasizes how human life passes as swiftly as sunlight glimpsed through a crack or lightning across the sky. Even those who become emperors or possess boundless wealth ultimately see their glory vanish like dreams after death. Most people remain trapped in worldly pleasures, with few recognizing the illusory nature of earthly existence to devote themselves to Daoist practice—let alone achieve immortal transcendence. The author reflects: When one realizes the physical body is merely temporary lodging ("a traveler's inn") and life as ephemeral as a mayfly's, the veils of worldly delusion lift, allowing genuine pursuit of the Dao's truth. Through steady cultivation without haste, when conditions ripen, one naturally attains the Dao. Just as Prince Miaole renounced his throne to cultivate, he not only achieved immortality himself but also enabled the salvation of his deceased father.

(Note: "Doumu" refers to the Daoist goddess Doumu Yuanjun; "Mount Kunlun" often symbolizes key areas of the body in internal alchemy practice.)

This scripture recounts the cultivation journey of the Jade Emperor (the supreme deity in Daoism) toward enlightenment. It first describes how he relinquished his royal throne and severed familial ties during the period of eight hundred kalpas (a Daoist unit of time to be explained later), devoting himself wholeheartedly to studying the Dao. He then underwent three additional phases of cultivation, each lasting eight hundred kalpas: the first phase involved practicing medicine to aid the world, the second focused on propagating the Daoist teachings, and the third required enduring humiliation and self-sacrifice. After a total of 3,200 kalpas, he finally attained the rank of Golden Immortal (a high celestial position) and received the revered title of "Tathagata of Pure Natural Enlightenment King."

The Perfected Lord Xu (Xu Xun, a renowned Daoist immortal) further explains that when the Jade Emperor first abandoned his throne to pursue cultivation, each stage of his practice spanned eight hundred kalpas. The term "kalpa" here has various calculations: 60 years is called a "dust-particle kalpa," 500 years a "zhenyuan kalpa," 3,000 years a "leap kalpa," 18,000 years a "minor kalpa," and 129,600 years a "wheel-turning kalpa." When the number of kalpas accumulates ten-thousandfold, it becomes a "great kalpa." However, the scripture's mention of eight hundred kalpas should not be taken as a rigid timeframe but rather as an indication of an extraordinarily long duration.

Throughout his cultivation, the Jade Emperor performed numerous virtuous deeds: renouncing his throne, severing familial attachments, practicing medicine to heal the sick, relieving suffering, spreading the Daoist teachings, and enduring humiliation while sacrificing himself. These acts of goodness began as small seeds and gradually grew into great achievements. Only after countless kalpas of cultivation did he finally attain the fruition of becoming the Jade Emperor. Upon hearing this account of his spiritual journey, the assembled immortals present at the teaching were filled with admiration and praise.

This scripture recounts the cultivation journey of the Jade Emperor (one of the highest deities in Daoism) before attaining enlightenment. The essence is as follows:

Before achieving the Dao, the Jade Emperor endured prolonged trials of spiritual practice. He renounced worldly wealth and pleasures, maintaining equanimity even when humiliated, willingly enduring all forms of suffering. The text uses the metaphor of "cutting flesh and blood" to describe his unreserved generosity—as painful as severing his own body—in giving away material possessions. Though reduced to extreme poverty and subjected to others' abuse, he never wavered in regret or retreat.

Through 3,200 kalpas (a Daoist cosmic time unit representing an immense duration) of austere cultivation—including healing the sick, expounding scriptures, practicing forbearance, and charitable giving—he ultimately attained the Golden Immortal fruition (the highest achievement in Daoist practice), receiving the sacred title "Tathagata of Serene Natural Sublime Awakening, Dharma King." Here, "Tathagata" (borrowed from Buddhist terminology) denotes one who has realized supreme truth.

The scripture explains that all beings inherently possess the potential for immortality and enlightenment, though most lose their way through indulging desires. After relinquishing his royal throne, the Jade Emperor cultivated for another 3,200 kalpas without regression, ultimately attaining the supreme status of "Sovereign Lord of Ten Thousand Heavens." At a celestial assembly, the Primordial Heavenly Worthy (Daoism's supreme deity) praised this as an unprecedented spiritual accomplishment.

Finally, it notes that humans are born with dual aspects of Yin and Yang (representing physical and spiritual dimensions), their thoughts divided between reason and desire. When Yin energy dominates, one sinks into material cravings; when Yang energy flourishes, one ascends toward illumination. Through his extraordinarily rigorous practice, the Jade Emperor completely transcended mundane desires, achieving the supreme fruit of the Dao.

Yin and Yang are mutually dependent yet wax and wane alternately, just as heavenly principle and human desires cannot coexist like light and darkness. When desires stir, Yin Qi (vital energy) congeals, while the purity of heavenly principle brings flourishing Yang Qi. When Yang Qi reaches its zenith, one attunes to creation's workings, mysteriously entering divine states—where every action becomes perfectly appropriate, free from error. This primordial Yang Qi represents supreme goodness, yet the indolent seldom attain it.

The Jade Emperor (highest Daoist deity), compassionate toward beings who fail to comprehend, widely expounded wondrous Dharma truths. His abdication was no accident—through eight hundred kalpas (cosmic cycles of spiritual cultivation), he relinquished his kingdom for all beings, severed worldly ties to cultivate the Dao (the Way). Such sublime practice generates boundless merit. Moreover, he governed the Lingtai (seat of consciousness) with his original Shen (primordial spirit), mastered sensory functions, and subdued the seven emotions—among which romantic love weighs heaviest. Only by purifying desires completely can one return to heavenly nature; only by stripping away all superficiality can profound mysteries be realized.

Like the Celestial Lord (high-ranking deity) who renounced divinity to study the Dao, the Jade Emperor underwent another eight hundred kalpas practicing medicine to relieve suffering. Ordinary people, blinded by worldly toil and deluded thoughts, lose their true essence unknowingly until death—this is life's great malady. If one can refine the three supreme "medicines"—original Shen, Jing (vital essence), and spiritual radiance—into an elixir, they achieve rebirth beyond delusion, attaining the state where "life brings no confusion, death brings no extinction." This embodies the true meaning of Neidan (internal alchemy) for universal salvation.

Through further eight hundred kalpas, the Jade Emperor expounded teachings that blessed nations and benefited both Yin and Yang realms. When adepts penetrate these mysteries, mastering cosmic transformations to become immortal sages, they naturally liberate wandering souls—this reveals how silently practicing true scriptures benefits both visible and invisible worlds. Then the Emperor endured another eight hundred kalpas relinquishing his physical form—paralleling practitioners' abandonment of defiled bodies through forbearance. Thus kalpa after kalpa, his unwavering devotion brought inexhaustible merit, purifying beings toward enlightenment (as exemplified by his cultivation spanning three thousand to countless kalpas, reaching unprecedented mystical states).

Then a Jade Maiden (female immortal) named Nocturnal Radiance rose gracefully from the assembly. Adjusting her robes with dignity, she knelt before the Celestial Worthy of Primordial Beginning (supreme Daoist divinity) and spoke: "In past eons, how privileged I was to serve and make offerings at your throne through countless kalpas. Within the golden towers and jade capitals of the Three Pure Ones' (Sanqing) sacred realms—Jade Clarity, Upper Clarity, and Supreme Clarity—I dwelt in serene bliss..."

In the sacred realms of the immortal paradise, one may wander while savoring the profound Dharma-sounds (the truth-voices of celestial venerables expounding the Dao) — such extraordinary opportunities are truly unprecedented. The ancient master Guiguzi recorded: When the pure immortal assembly collectively praised the Jade Emperor, a jade maiden named Yeguang (an honorific Daoist term for female immortals) rose from their ranks. Her dignified bearing was impeccable even in seated repose, yet when standing, her majestic solemnity became even more apparent. With measured steps, she approached the Daoist patriarch Primordial Heavenly Venerable (one of Daoism's supreme deities), and after making reverent obeisance, humbly declared: "This unworthy maiden Yeguang, through countless kalpas (a cosmic time unit shared by Buddhism and Daoism), knows not what virtuous deeds accumulated to merit serving before the Heavenly Emperor's presence."

Regarding Yeguang's identity, differing accounts exist: some consider her an attendant in the Three Pure Realms (Daoism's highest heavenly domain), while others believe she became the Heavenly Emperor's retinue after inquiring about the mysteries of divine light. In truth, when the Heavenly Emperor paid homage to the Three Pure Realms to hear scripture expositions, the Jade Emperor's extraordinary radiance rarely manifested — it was precisely this rare opportunity that made Yeguang his attendant. This jade maiden has served the supreme ones for countless eons, dwelling in the golden palaces and jade immortal capitals of the Three Pure Mysterious Realms, living the pure, carefree and blissful existence of celestial beings.

The text uses the character "feast upon" to describe hearing Dharma-sounds because the true sacred voices from the Heaven of Subtle Purity (among Daoism's thirty-six highest heavens) contain supreme mysterious principles that require careful savoring like fine cuisine. Even an immortal like Yeguang needed repeated contemplation when first hearing the Great Dao. The "feasting upon Dharma-sounds" here refers to the various mysterious teachings she routinely heard, not specifically to Primordial Heavenly Venerable's current discourse. Having long dwelled in sacred realms and constantly attended the supreme ones, Yeguang had already comprehended countless mysteries — thoroughly understanding the Jade Emperor's manifestations of compassionate light and boundless salvific deeds according to circumstances — yet this vision of extraordinary splendor remained a rare occurrence across cosmic ages.

Regarding essential cultivation principles, the yin energies within the human body (the life essence complementary to yang) actually resonate with the fundamental nature of celestial maidens.

This scripture describes how practitioners become tainted by worldly desires and the process of returning to the realm of pure Yang through cultivation.

Human nature is originally pure like flawless jade (jade essence) and clear as ice (ice bones), naturally endowed with noble radiance and bearing. But after prolonged contamination by worldly desires, the pristine primordial Qi (Zhengyin Fanqi) degenerates into defiled thoughts and evil deeds. The six Ding Yin spirits (Daoist guardian deities) that should protect cultivation instead transform into death messengers and hungry ghosts, constantly driven by scattered thoughts, behaving erratically, unable to worship the Celestial Worthy (Shangdi) and Dao Ancestor (Xuanyuan) with purity.

People chase extravagant attire, become bound by fame and profit, weighed down by worldly toils, losing carefree spontaneity, drifting in the cycle of rebirth. When indulging in sensual desires, they easily attract demonic obstacles, making it difficult to encounter true Daoist teachings. By cultivating pure Yang Qi, one can transform turbid Yin essence into radiant moonlight (haopo), allowing the jade-like nature to reveal infinite divine wonders. At this stage, the entire body becomes filled with spiritual energy, effortlessly manifesting the profound mysteries of Dao, naturally attaining sincere devotion to the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), with the mind penetrating heavenly truth.

Accomplished practitioners can witness in their Dantian (elixir platform) and Purple Mansion (upper Dantian) celestial realms adorned with seven treasures and illuminated by five lights, enjoying the carefree tranquility of emptiness. Here they roam mystical realms in spirit, listening to immortal music (qionglang) - a rare and supreme experience in the mundane world. The scripture mentions the Luminous Jade Maiden (Yeguang Yunü) reverently inquiring of the Celestial Worthy about the divine manifestations of the Jade Emperor. In truth, the principles of Yin-Yang are inherent in all people. Those who attain the Dao can transform Yin energy into divine abilities like the Jade Maidens, while ordinary people sink due to evil karma. Thus, cultivation requires understanding these truths.

The latter section describes divine manifestations: in radiance appear the sacred realms of the ten directions, all displaying emanations of the Jade Emperor, surrounded by guardian deities like the Heavenly Perfected Great Sages, Wondrous Practice Perfected Ones, and Numinous Consort Jade Maidens. These maidens possess majestic beauty and extraordinary grace, emanating sublime fragrances. The Luminous Jade Maiden marvels at having long dwelled in celestial realms yet never witnessing such miraculous transformations of the Jade Emperor, thus earnestly inquiring about their causes. This reveals the sacred scene of the Jade Emperor expounding the Dharma in the Great Brahma Heaven (Qingwei Tian), showing that only through cultivation and realization can one witness such inconceivable wondrous states.

This scripture depicts the sublime scene of the attendants surrounding the Jade Emperor (one of the highest deities in Daoism). Within this sacred and solemn realm, the Jade Emperor manifests his wondrous Dharma Body capable of subtle transformations, encircled by numerous celestial immortals, realized adepts, and exquisite Jade Maidens. These maidens possess dignified and majestic beauty, their graceful forms peerless in perfection, radiating an extraordinary fragrance that surpasses any worldly beauty.

The text explains the meaning of "the supreme form-body" (the flawless physical manifestation): Among the six realms of sentient beings, the three lower paths of hell-dwellers, hungry ghosts, and animals possess no true beauty whatsoever. The human form, composed of Jing (essence) and blood, inevitably decays with age, sickness, and death. Even the demonesses of the demonic path, though capable of shapeshifting beauty, ultimately face their karmic retribution. Only these celestial consorts and Jade Maidens possess beauty that transcends the Three Realms (Desire Realm, Form Realm, and Formless Realm), their fragrance and forms never deteriorating—this constitutes the genuine "supreme form-body."

Through the inquiry of the Luminous Night Jade Maiden (a celestial immortal), the text elucidates the principle behind this extraordinary form: all karmic blessings and retributions in the world stem from mental activity. The mind inherently contains the profound mysteries of Yin-Yang transformation, which all beings fundamentally possess. Without cultivating the Dao, Yin forces lead to degeneration; but through Daoist cultivation, Yin can transform into righteous Qi. The marvelous functions of the Six Ding (Yin spirits) and the authentic fragrance of Jade Maidens all represent wondrous applications of spiritual practice.

Finally, the text describes the attained state of cultivation: complete penetration of mystical wonders throughout the body, with the internal landscape resembling jade towers and celestial palaces. Within the secret chambers of Six Yang (pure Yang Qi), the True Sovereign (referring to the original Shen/spirit) permanently resides. The vast Dharma Body can subdue dragons and tigers while refining the Jade Nectar (a Neidan/internal alchemy term for refined essence-energy) in the Mysterious Palace (Dantian), attended by the Female Azure (celestial maidens). Gathering the secret treasures of the Elixir and radiating the fragrance of divine consorts—all these manifest the Jade Emperor's luminous presence throughout the ten directions of the celestial realms.

This passage recounts how the Jade Maidens (灵妃玉女) — the high-ranking female immortals serving the Jade Emperor — attained their spiritual powers through cultivation. These attendants of the Celestial Sovereign have all persevered in practice across countless kalpas (劫, cosmic cycles). Their shared qualities include: pure faith, pure understanding, pure thoughts, pure conduct, pure body-mind, pure intention, and pure karmic fruition. With great compassion, they protect sentient beings as tenderly as a mother cherishes her infant. These Jade Maidens strictly observe precepts while single-mindedly cultivating the Great Dao (道), maintaining devout service to the Jade Emperor through myriad cosmic cycles.

The Celestial Venerable of Primordial Beginning (元始天尊) addressed the Luminous Night Jade Maiden (夜光玉女): "Though newly entered into the ranks of sages, you must understand these attendants of the Jade Emperor did not gain their spiritual powers overnight. Through years of immaculate cultivation, they gradually attained their present state. Each practitioner's rank differs, as do their corresponding divine abilities. Just as you, Luminous Night Maiden, have recently realized sagehood, the more profound realms remain beyond your full comprehension."

This scripture particularly emphasizes that spiritual progress follows gradual stages. The miraculous powers of the Jade Maidens can only be truly understood by sages of equivalent attainment. Ordinary people cannot fathom even the Luminous Night Maiden's realm — how much less the Jade Emperor's supreme abilities! Yet the text concludes encouragingly: though vast differences separate mortals from the Celestial Sovereign, all fundamentally share the same Dao-nature (道性). Through persistent cultivation, anyone may ultimately achieve sagehood.

In kalpas (a Buddhist and Daoist term denoting immeasurably long time periods) beyond reckoning, the Jade Emperor (Yuhuang Dadi, one of Daoism's supreme deities) attained perfect wisdom transcending the cycle of rebirth through prolonged cultivation of profound methods. He endured countless tribulations yet remained unstained by worldly defilements, eternally abiding in unwavering faith.

The Jade Maidens (celestial female immortals) attending the Emperor likewise achieved purity through identical cultivation across past kalpas. Their accomplishments manifested as follows:

They detached from external forms, attaining true liberation; maintained flawless clarity of belief; realized the unborn and undying nature of all phenomena, transcending the six paths of rebirth; embodied impeccable dignity in conduct; manifested physical forms untouched by corruption; unified their hearts with the Dao in unobstructed clarity; surpassed distinctions of inner and outer, abandoning cunning schemes; and ultimately realized supreme enlightenment (spiritual attainment), accruing immeasurable merit (De).

The Jade Emperor embodies vast compassion, his benevolence pervading worlds as numerous as Ganges' sands, embracing all beings with mercy. The Jade Maidens equally embody this great compassion, guarding sentient beings with maternal devotion while reverently upholding profound precepts (Daoist cultivation disciplines) and single-mindedly taking refuge in the Dao. This refuge is not temporary—for myriad kalpas they've maintained pure fasting (religious discipline) and fulfilled mighty vows.

(Note: The recurring term "kalpa" originates from Indian religious chronology, adopted by Daoism to signify vast temporal spans; the "six paths" refer to rebirth realms—celestial, human, asura, animal, hungry ghost, and hellish—within cyclical existence.)

This scripture elucidates the true nature and spiritual attainment of the celestial beings known as "Jade Maidens" who attend upon the Jade Emperor.

It begins by explaining that when people possess sincere and upright faith, they naturally comprehend truth, eliminate distracting thoughts, maintain pure conduct, and keep their body-mind undefiled—ultimately attaining genuine realization. However, those deluded by false views, with chaotic thoughts and deviant behavior, fail in cultivation and become bound by karmic retribution—all due to lacking compassion and rejecting the true Dao.

The text then clarifies that these "Jade Maidens" serving the Jade Emperor are not actual women, but manifestations of celestial supreme truth (Tian Zhizhen), appearing in feminine form to guide sentient beings. Their physical presence, divine powers, wisdom, and transformative abilities are identical to the Jade Emperor's. Upon hearing this teaching, the cultivator Yeguang experienced profound awakening and joyfully paid reverence.

Master Guanyinzi further explains that these Jade Maidens are celestial immortals (Tianxian) of supreme truth who perfected wondrous practices over countless kalpas and manifest in feminine form to liberate beings throughout the Dharma realm. As embodiments of ultimate truth, they display extraordinary divine transformations fundamentally distinct from ordinary mortals or demonic illusions.

Mortals' physical forms are illusory and incapable of division or transformation; demonic transformations are mere trickery; even ordinary celestial beings' transformations have limitations. Yet these Jade Maidens' manifestations pervade all worlds, gathering and dispersing freely, surpassing all other existences. Their sublime appearances (miaose) remain eternally majestic and flawless—equal to the Jade Emperor's—unlike mundane beauty that inevitably fades.

All beings between heaven and earth—including celestial beings, demonic paths, and others—possess supernatural abilities, yet their transformations are limited and cannot be wielded as freely as the Jade Emperor's. Only the Jade Maidens (female deities in Daoism) can transform boundlessly like the Jade Emperor, mastering the Six Supernatural Powers (clairvoyance, clairaudience, mind-reading, knowledge of past lives, miraculous movement, and the extinction of defilements).

Ordinary divine beings may have wisdom, but they suffer from cognitive barriers, needing external aids to perceive reality. They cannot truly comprehend the Dao—their wisdom is fundamentally different from the Jade Emperor's. In contrast, the Jade Maidens can thoroughly observe all phenomena and foresee the future without obstruction, embodying wisdom equal to the Jade Emperor's. Some spirits excel at concealment, yet they inevitably leave traces. The Jade Maidens, however, dissolve completely into the Great Void (the cosmic origin) when they vanish. Not only can they hide Mount Sumeru (the sacred mountain of Buddhism) within a mustard seed, but they can also leave no trace whatsoever—this is the profound concealment equal to the Jade Emperor's.

Where there is concealment, there must also manifestation. If the radiance of manifestation is not vast enough, it cannot compare to the Jade Emperor. The Jade Maidens manifest with exquisite purity and subtlety, allowing deities of all realms to behold them—such manifestation is truly equal to the Jade Emperor's. Genuine transformation should arise spontaneously through Wuwei (non-action); deliberate artifice is inferior. The wondrous transformations of the Jade Maidens emerge naturally from their innate essence, their divine shifts seamless and unforced—this is the transformative power equal to the Jade Emperor's.

When the Perfected Being of Luminous Night (a Daoist immortal) heard the Celestial Venerable of Primordial Beginning expound on the miraculous transformations of the Jade Maidens, his mind suddenly opened to clarity. He grasped the profound mysteries of these transformations, then bowed reverently in joyful praise. In silent contemplation, he realized the ultimate truth and returned to his original nature.

In truth, the Yin and Yang within the human body are fundamentally one, not two separate forces. Yin contains Yang, and Yang gives rise to Yin—this is the most essential principle. When one attains the Dao and becomes a perfected being, the Six Yin Spirits (a term in Daoist cultivation referring to the body's yin deities) manifest as Jade Maidens. Their unfathomable transformations work in harmony with the Original Spirit (the innate spiritual nature). This divine manifestation of Yin is not merely an expression of yin substance but also the wondrous function of Yang's nurturing power, rooted in the pure Primordial Qi (Brahma Qi).

Celestial deities freely transform their forms according to the needs of liberating beings—manifesting as male when necessary, as female when required. Across countless kalpas (cosmic cycles), the world's complexity is boundless, and the beings who must be guided through female manifestations are beyond measure. These supreme deities manifest as Jade Maidens to universally deliver beings. Their forms, supernatural powers, wisdom, and capacity for concealment and manifestation far surpass those of ordinary spirits, reaching the same realm as the Jade Emperor. Though the Perfected Being of Luminous Night frequently visited the sacred realms of the Three Pure Ones (Sanqing) to listen to the Dharma, he was still new to the saintly path and had yet to fully comprehend these supreme supernatural marvels.

Immortals and ordinary humans share the same fundamental nature, thus the Dharmakaya (the eternal true form attained through cultivation) is essentially identical in all, each possessing the compassionate heart to deliver all sentient beings.

By emulating the supreme and perfect Dao in cultivation, the celestial maidens (immortal maidens) and the divine powers of the Celestial Emperor all inherently exist within every person's body. When the Radiant Moon Fairy heard this truth, she immediately comprehended its profound meaning and was filled with joy. Those who truly penetrate the Great Dao will naturally grasp its deepest mysteries.

(This concludes the third volume of the Commentary on the Imperial Scripture)