Dongxuan Lingbao Duren Jing Dafan Yinyu Shuyi — a commentary on the celestial sounds of the Scripture of Salvation

This is a work of Daoist scriptural philology, most likely compiled sometime in the Sui–Tang period (581–907 CE), though its author is not recorded and its date cannot be fixed more closely than that. It belongs to the vast commentarial penumbra that grew up around the Duren jing (度人經, the "Scripture on Limitless Salvation," DZ 1) — the founding scripture of the Lingbao ("Numinous Treasure") tradition and the first text in the entire printed Daoist Canon. Near its opening, the Duren jing lists the "hidden names" of the Thirty-Two Heavens: two hundred fifty-six characters, eight to a heaven, presented as transliterations of a celestial "Brahma" language rather than as ordinary Chinese words. This commentary — a Shuyi, an "explanation of the meaning" — takes up those two hundred fifty-six characters one heaven at a time and explains, syllable by syllable, what each is supposed to mean, whom or what it names, and where within the sacred geography of each heaven it is inscribed.

Its form is continuous exegetical prose: three short opening essays (on the phrase "Great Brahma amid all the heavens," on the term "hidden language" itself, and on "measureless sounds"), a note on the Middle Chapter of the Numinous Writs of Primordial Beginning, then the thirty-two heavens in order — eight for each of the four directions — and finally two afterwords drawn from older prefatory material. We give it no Daozang catalogue number here, not having confirmed one to our own satisfaction; better an honest gap than a guessed digit.

The text is deliberately obscure — commentary on names that were already presented, inside their own scripture, as sounds rather than sense. Where the Chinese explains a syllable by giving it a place, a title, or a deity's hidden name, the translation keeps that syllable transliterated in pinyin and renders the explanation as plainly as the source allows; it does not try to make the syllables mean more than the commentary claims for them.

Translated for the Good Works Library directly from the classical Chinese of the Daoist Canon, which is printed in full below the translation. To our knowledge, this is the first complete published English translation of this commentary.

Translation

The Measureless Sounds of the Great Brahma's Hidden Language Amid All Heavens

I. Explaining "the Great Brahma amid All the Heavens"

First topic: "amid all the heavens" means the thirty-two heavens, each of which has eight characters set in the eight directions of that heaven. "The Great Brahma" is the pneuma of Primordial Beginning's Great Brahma, joining and dividing to form sound. The Celestial Perfected August Man long ago wrote down this text, transmitted and rendered its arcane chapters, and expounded upon it — in all, four matters. First, a Brahma sound is used to name a thing. Second, a Brahma sound is used to mark a Brahma name. Third, one spirit is treated as two spirits. Fourth, two matters are treated as one matter.

"A Brahma sound naming a thing" — for example, the sound "Tianlou" (Heaven's Tower) is not the sound that names an ordinary earthly watchtower; but now, following the earthly sound for "watchtower," it is used to name the towers of the Mysterious Capital.

"A Brahma sound marking a Brahma name" — for example, the Brahma sound that names the King amid the Heavens is "Yimiao," and here, too, the king is still called Yimiao.

"One spirit as two spirits" — for example, "Xuyuan" is originally one spirit, but here it is explained as two names, "Xu" and "Yuan."

"Two matters as one matter" — for example, "Brahma Conduct" and "Great Brahma" are originally two matters, but here they are joined into a single "Great Brahma."

The rest may be inferred by this pattern.

Question: "The sounds of the Western Regions and India for the most part agree with the Brahma sounds, while the sounds of China differ — why is this?" Answer: "The sound is simply the sound of the True Writs; the Dao transforms those lands by sound, and transforms this land by writing." Further question: "Sound is speech; writing is script. Writing does not exhaust speech, so writing is the lesser." Answer: "Not so. That writing does not exhaust speech is true only of worldly writing. The True Writs are the root of the Three Powers — Heaven, Earth, and Man; spoken teaching belongs to the branch-end of their diffusion and transformation. The root surpasses the branch."

II. Explaining "Hidden Language"

Second topic: the two characters "hidden language." The sounds of the Great Brahma differ from those of the earth, and are sometimes used and sometimes not used; hence the matter of concealment and manifestation arises. "Hidden" means concealed, secret, not manifest outwardly. Within this there is also concealment and manifestation. Now, in speaking simply of "hidden language," there are two matters. First, the script is Brahma script and the sound is Brahma sound, yet it follows earthly usage. The earthly sound manifests its exterior; the Great Brahma's sound is hidden within its center. Because this thing covers over the Brahma sound, the Brahma sound is stored away unused, hidden within — hence it is called "hidden language," to make clear the matter of responding to change. Second, within a single character there is now contained a multitude of matters and meanings; if one sought the matter and meaning straight from the single character, it could not be seen — without the explanatory key, its purport would not be manifest. Hence it is called "hidden language," to make clear the principle of the arcane and profound. Within "hidden language" there are four things: first, hidden names; second, hidden taboo-names; third, hidden matters; fourth, hidden meanings.

Why, instead of saying "names, taboo-names, matters, meanings," does it say "hidden language"? "Language" means "awakening"; its graph contains "I" and "speech." By means of my speech, showing forth language, it opens and awakens the human heart — hence it is styled "language."

III. Explaining "Measureless Sounds"

Third topic: "measureless sounds" has two meanings. First, measureless in transformation and penetration; second, measureless in teaching and transformation. "Measureless in transformation and penetration" means that although, within the Inner Sounds, the Celestial Perfected August Man only explained the correct sounds for China, yet the use of these sounds penetrates measureless lands: in different regions and among different kinds of beings, all obtain names for things, each obtaining its own explanation; the sound penetrates without measure — hence it is called "measureless." Second, "measureless in teaching and transformation": since different regions and different kinds of beings each name their things, all become good words, universally attaining their wondrous meaning, without limit or bound, without evil speech, transforming all around without measure, their voices complete in the Five Scripts — hence they are called the "measureless sounds."

The Lord of the Dao's Explanation of the Middle Chapter of the Numinous Writs of Primordial Beginning

This is the source of the title above; it speaks of this Middle Chapter of the Numinous Writs. This text has in all two hundred fifty-six characters; each character is a full zhang square, its eight corners blazing with light. The use of this Middle Chapter rests in three things. First, it is distributed among the thirty-two heavens, eight characters to each heaven, to ward off inauspiciousness and bring all things to completion and salvation. Second, it also inscribes the Mysterious Capital and the palaces, towers, gate-towers, and doors of all the heavens; if one cultivates and wears these luminous characters, then, following what each person has practiced, one rides the pneuma and ascends, each to his own place. Third, it gathers and summons, regulates and restrains, governing all together the Ten Directions.

East, First Heaven — Dan-lou-a-hui-wu-he-guan-yin

This is the sound of the East's first heaven, the Yellow-Zeng Heaven. Dan is the aspect of the Celestial Prime's guiding thread — vast, spreading far, netting and encircling the Eight Ultimates. Lou is Loudu, the name of the long central tower amid the heavens at the Mysterious Capital: when the six Brahma pneumas of the Jade Capital above have completed their circuit, this tower's drum is struck, and the Ten Directions come to court. A is the god of Ana at the Mysterious Capital, who presides over the six Brahma pneumas and, when their circuit is complete, strikes the drum. These three characters are inscribed above the long tower of the Mysterious Capital. Cang [as the source text glosses the next syllable] is Cangxiu, the roaming terrace of the Lord Sovereign, luxuriant and flourishing — hence called "flourishing splendor." Wu is "measureless"; the measureless sound lies above the roaming terrace. These two characters are inscribed above the Lord Sovereign's roaming terrace. He is Heda, the name of the gate of the sun and moon. Guan is "watchful awareness," presiding over the recorded sounds of the long night — likewise the measureless sound of the Cavern Chapters within sun and moon. These three characters are inscribed at the gate of the sun and moon.

East, Second Heaven — Xu-yan-ming-shou-fa-lan-pu-tan

This is the sound of the second heaven, the Jade Completion Heaven. Xuyan is the name of the northwestern gate-tower of Jade Completion; these two characters are inscribed on that gate-tower. Mingshou is the Watchman of the Capital of Primordial Beginning; at the opening of fate, Mingshou opens the Dao, and the many pneumas of Brahma Conduct suddenly grow bright. These two characters are inscribed on the jade leaves of the Gate of the Three Realms. Fa is the Wheel of the Dharma; Lan is "grasping awareness." The Wheel of the Dharma is the field of sin and blessing; grasping awareness is the starting-point of life and death. These two characters are inscribed at the Upper Lodge of Purple Tenuity. Pu is bodhi; Tan is Tanyi. Bodhi is the Three High Perfected who preside over the turning wheel of rebirth; Tanyi presides over the halting of kalpas. These two characters are inscribed within the Mysterious Dipper of the Northern Prime.

East, Third Heaven — Jia-na-a-yi-hu-he-liu-yin

This is the sound of the third heaven, the Hetong Heaven. Jiana is the Registrar-Elder Who Presides over the Charts amid the heavens, who governs the Palace of Golden Splendor; these two characters are inscribed on that palace. Ayi is the name of a tree within the Grove of the Seven Treasures, its branches spreading to cover the four directions; these two characters are inscribed on the Mysterious Terrace of the Seven Treasures at the Jade Capital. Hu is "sudden awakening" — the Flying Celestial Divine Man of Primordial Beginning, who presides over the assemblies of the greater and lesser kalpas. He is Hemo, a title of the Lord of No Name, who presides over the opening of fate and the teaching and salvation of beings — another name for the Celestial Worthy of Primordial Beginning; these two characters are inscribed at the Fastening of the Nine Numina. Liuyin — it is this Flying Celestial Divine Man who makes this "flowing chant"; whoever hears this sound has his name struck from the register of sin by the Registrar-Elder, and his name is entered at the Southern Palace. These two characters are inscribed above the Mysterious Gate-Tower of the Northern Prime.

East, Fourth Heaven — Hua-du-qu-li-xian-pu-yu-zhen

This is the sound of the fourth heaven, the Level Nurture Heaven. Huadu is another name for the Gate of Blue Splendor of the Palace of the Great Ultimate amid the heavens. Qu is the bright, brisk pneuma of the numinous wind, having the melody of the Cavern Chapters. Li is "lovely and graceful" — the Jade Maiden of Great Harmony, who at the Gate of Huadu harmonizes this melody. These four characters are inscribed on the Gate of Blue Splendor of the Upper Palace of the Great Ultimate. Xian is "auspicious cloud," the cloud of blessing, scattered above the Eight Sounds. Pu is Pulou; these two characters are inscribed on the Terrace of the Cavern-Prime. Yu is the hidden name of the Celestial Emperor, King Yu, who rides the wheel of the Eight Effulgences, journeying and surveying the Eight Ultimates, reaching even to the households of ghosts and spirits, and, following his mandate, raises them to salvation. These two characters are inscribed at the Upper Lodge of the Cavern Numen.

East, Fifth Heaven — Da-luo-da-fan-san-yan-qing-yun

This is the sound of the fifth heaven, the Yuanming Wenju Heaven. Da is the Gate-Tower of Answering Harmony, which marks the boundary of the Three Convenient Gates. Luo is the encircling net of the palace gate-towers. Great Brahma is the pneuma of the Great Brahma, which opens the fate of the Longhan era. These four characters are inscribed on the Three Convenient Gates. "Scattering Incense" — the Perfected scatter fragrant smoke in the jade courtyard; these two characters are inscribed on the Terrace of Fused Life, the roaming terrace of the Upper Prime of the Southern Ultimate, presiding over the fivefold-harmonized incense of all the Perfected and Jade Maidens, by which they scatter the writs amid the heavens. Qingyun is auspicious cloud; when the Great Cycle first opens, the auspicious cloud whirls and dances upon the wind. These two characters are inscribed at the Lodge of Purple Yang.

East, Sixth Heaven — Fei-sa-yu-du-ming-mo-shang-men

This is the sound of the sixth heaven, the Shangming Qiyao Heaven. Fei is the title of the Flying Celestial Divine Man; at the first opening of Primordial Beginning, the Flying Celestials opened forth their light. Sa is the scattering of natural dew at the very inception of Primordial Beginning, when the True Writs blazed down; these two characters are inscribed above the Jade Gate-Tower of the Mysterious Capital. Yu is Jade Perfection, who presides over the opening of the long night. Du is Fengdu; at that time he delivers beings from the Eight Difficulties — all matters of the Longhan era. These two characters are inscribed on the Terrace of Purple Tenuity. Ming is "illuminating the Dao," the title borne by these eight characters. Mo is the Demon King, subdued at that time; these two characters are inscribed at the Fastening of the Northern Numen. Shang is the Sovereign on High. Men is "under the gate" — a subordinate office. The Sovereign on High nurtures and rears the newly born spirits; the officer under his gate, Lord Han, Controller of Destinies, reckons and delivers them to the Southern Palace. These two characters are inscribed at the Gate of Good Life at the Southern Ultimate.

East, Seventh Heaven — Wu-xing-shang-shou-hui-zhi-liu-xuan

This is the sound of the seventh heaven, the Xuwu Yueheng Heaven. Wu is the pneuma of Primordial Beginning, opening and illumining the peerless Dao. Xing is the guiding thread of the Celestial Prime, netting and encircling the Eight Ultimates; these two characters are inscribed above the Mysterious Terrace of Primordial Beginning. Shangshou is the encircling palace of the Northern Dipper; it turns the celestial pivot, and when the celestial numbers reach their limit, the Great Kalpa arrives; these two characters are inscribed at the Mysterious Gate above the North. Huizhi is treading upon emptiness and turning — the great cycle wheels round, and the Five Chapters of the True Writs shine forth; these two characters are inscribed at the northwest gate of Heaven. Liu is the flowing light of dawn, governing the long night. Xuan is the metropolis of the Mysterious Capital, where there is the Mountain of the Empty Peak, the roaming-place of the myriad sages, to which life and death return; when one's study of the Dao is complete, one ascends to the top of the Empty Peak, receives one's title, and mounts into the void. These two characters are inscribed on the Terrace of the Nine Nights.

East, Eighth Heaven — A-tuo-long-luo-si-xiang-xu-yuan

This is the sound of the eighth heaven, the Taiji Mengyi Heaven. A is the Mountain of the Nine Bends amid the heavens, its ridges linked one after another. Tuo is the tower atop that mountain, which reaches up to the pneuma of Jade Clarity, from which one gazes upon the townships of the Three Realms; the Lord Sovereign constantly ascends here to oversee sin and blessing. Long is Dragon Mountain, nine hundred million li from A-tuo, its ranges interlocking with it. The Original Register of Turtle Mountain says: "The mountain of the Western Tortoise, also called Dragon Mountain, is the root and knot of the Nine Heavens, the cavern-mansion of the myriad pneumas." Luo is "net-shine," a name for the sun and moon, whose net-radiance dazzles the clouds — hence "net-shine." These four characters are inscribed above the long tower of Dragon Mountain. Si is the Palace of the Four Ultimates, within which are the Perfected of the Four Ultimates, who preside over the registers of human life-spans. Xiang is the Elephant Chariot; the Perfected constantly ride the wheeled chariot of the elephant, journeying through the Three Realms, collating the records of people's life, death, and sin, and opening the way of salvation for students of the Dao. These two characters are inscribed at the Mysterious Terrace of the Northern Dipper. Xu is Xuyuan, the Lord Who Delivers Life within the Palace of Long Life. Yuan is Yuantong, the Living Lad within the sun, who presides over pouring forth the sap of life to celestial beings, delivering the living into covenant at the Four Ultimates. These two characters are inscribed within the Palace of Long Life of the Southern Dipper.

South, First Heaven — Nan-yan-dong-fu-yu-mou-shen-shen

This is the sound of the South's first heaven, the Chiming Heyang Heaven. Nanyan — within the Harmonious Yang Heaven there is a courtyard of flowing fire, its blazing light shining across the eight directions. Dongfu is the office of Cavern Yang, governed by the Perfected of the Southern Ultimate, the place where students undergo refinement. These four characters are inscribed at the Lodge of Cavern Yang. Yumou is the ointment of flowing fire; when it refines a person's body, jade-light is born; it washes away the dust and grime of this world, and through the turning wheel one is born anew. Shen is the aspect of a great multitude; whoever obtains this ointment of jade-eyes, refining his substance into perfection, becomes a companion to the multitude of transcendent perfected, walking, thronging, among the Three Numina. These four characters are inscribed at the Upper Palace of the Southern Ultimate.

South, Second Heaven — Fan-xing-luo-kong-jiu-ling-tui-qian

This is the sound of the second heaven, the Yuanming Gonghua Heaven. Fanxing is the title of Primordial Beginning during the Longhan era. Luokong — Primordial Beginning emerged out of emptiness; once Heaven, Earth, sun, moon and the Three Luminaries existed, it was known that the true pneuma within emptiness scatters and falls throughout the void. These four characters are inscribed above the Mysterious Terrace of the Jade Capital. Jiuling are the Nine-Florescence Perfected, who govern within the Upper Southern Palace and preside over the souls of the Nine Shades, distinguishing merit from fault. Tui is "collating and examining the Celestial Prime." Qian is "souls of those already dead." Amid the heavens there is a Terrace of Scattered Splendor, governed by the Perfected of the Four Dippers. The Nine Numina collate and examine the Celestial Prime, checking and reckoning the merits and faults of those already dead; the Perfected of the Four Dippers inscribe talismans of welcome and extension, bestowing them and drawing the dead up to salvation. These four characters are inscribed within the Upper Prime Palace of the Southern Ultimate.

South, Third Heaven — Zhuo-luo-pu-tai-lu-luo-da-qian

This is the sound of the third heaven, the Yaoming Zongpiao Heaven. Zhuo names a mountain amid the heavens, dug out by the assembled dragons; on that mountain is the Chamber of the Yellow Room, also called the Hall of the Jade Guest. Luo is Luojue, the inner name of the Lord of the Dao of True Dawn, who governs within the Chamber of the Yellow Room. The Record of the Nine Heavens says: "Jade Emptiness, Primordial Numen, the Yellow Room." Pu is bodhi, the title of the Flying Celestial Perfected, whose multitude is reckoned in the Prime Numbers. Tai is the Jade Terrace, on the sunlit side of the Jade Mountain, where thirty thousand suns and moons shine on either hand; once the Great Kalpa has crossed over, the suns and moons of all the heavens gather at the Jade Terrace. These four characters are inscribed within the Chamber of the Yellow Room in the southwest of Heaven. Lü is "green cape and blue robe," the garb worn by all celestial perfected. Luo is Luoying, the inner name of the Lady within the Moon. These two characters are inscribed at the Upper Lodge of the Sun and Moon. Daqian, "Great Thousand," is a division of the world-realms. The Scripture of the Right and Mysterious says: "Three thousand realms make a Great Thousand; two thousand realms make a Middle Thousand; one thousand realms make a Small Thousand" — meaning that though Heaven and Earth change and are replaced, the Great Thousand alone remains unified and abiding. These two characters are inscribed above the Mysterious Gate-Tower at the very center of Heaven. Master Lu explains it differently: one thousand, ten thousand, or a hundred thousand realms make a Small Thousand; a thousand times a thousand, ten thousand times a thousand, a hundred thousand times a thousand, or a thousand times a thousand times a thousand make a Middle Thousand; a thousand times a thousand times a thousand, ten thousand times a thousand times a thousand, or a hundred thousand times a thousand times a thousand make a Great Thousand. Taken together, these three counts make the Three Thousand Great Thousand worlds.

South, Fourth Heaven — Miao-mang-jiu-chou-shao-yao-yuan-zao

This is the sound of the fourth heaven, the Zhuluo Huangjia Heaven. Miao — Primordial Beginning sank into the Yankang era, when the celestial writs and jade graphs were shrouded and unmanifest, dim and distant. Mang — when Longhan opened its fate, its writs spread out vast and boundless; the age passed and the Dao became real, and all then lived thirty-six thousand years. These two characters are inscribed at the Upper Office of Purple Tenuity. Jiuchou, the "Nine Uglinesses" — through one small kalpa of the Longhan era, nine pneumas each gave birth to a beast, to harm the wicked among the people. Once that kalpa opened, the nine beasts were titled the Nine Ugly Demons; the Sovereign of the North, the Highest Perfected, presides over the charts and registers of life and death, and so established the Nine Uglinesses to assist the Three Offices; when their number reaches its limit at nine times nine times eighty-one myriad degrees, at the crossing of the celestial pneuma, the Nine Uglinesses are due to be transformed into the Nine Envoys of the Metropolis. These two characters are inscribed at the Cold Numen Window of the Sovereign of the North. Shao is the inner name of the King of Divine Empyrean, master over the Demon King. Yao is "following songs" — the Demon King and his fellows make up mutual songs and ditties, to confuse the hearts of students; those whose hearts are firm are recommended and lifted out of the Three Realms. These two characters are inscribed at the Three Convenient Gates. Yuanzao is the inner taboo-name of the two Lords of the Southern and Northern Dippers. When a person has good merit, it is registered with the Southern Dipper, and his name is entered for continued life; if he has sin, it is registered with the Northern Dipper, which reports it below to the Demon King, who destroys him, and his soul is consigned beneath the Nine Shades. These two characters are inscribed at the Gate of the Southern and Northern Dippers.

South, Fifth Heaven — Yun-shang-jiu-du-fei-sheng-zi-qian

This is the sound of the fifth heaven, the Xuming Tangyao Heaven. Yunshang is the inner taboo-name of the Flying Celestial Divine Man, who presides over the celestial writs and establishes the Root of Heaven. Jiu is the Nine-Storied Terrace. Du is the Mysterious Capital. The Lord of the Flying Celestials established this Nine-Storied Terrace, together with the Mysterious Capital, as the root of Heaven and Earth. These four characters are inscribed on the Nine-Storied Terrace of the Jade Capital. Feisheng is the Spirit of Renewed Life from the Upper South, who presides over opening the road of deathlessness and pouring forth the pneuma of long life. Zi means "following." Qian is the Grove of Qian. The pneuma of long life refines the souls below; having undergone refinement, the Eight Effulgences are stored complete, together raising up the person's body; from this one ascends to the Nine-Storied Terrace, roaming within the Grove of Qian. These four characters are inscribed at the Upper Lodge of the Floating Cavern (the source gives the third syllable of this place-name as "Shang," wound or injury — an obscure reading, kept as written).

South, Sixth Heaven — Na-yu-yu-fu-mo-luo-fa-lun

This is the sound of the sixth heaven, the Guanming Duanjing Heaven. Na is the inner name of the Celestial King's Attendant Gentleman, who presides over the pneumas of the Four Seasons, correcting Heaven's divisions and degrees. This one character is inscribed above the Gate-Tower of Heaven. Yu is the empty wheel of the Celestial Pivot. Yufu is the name of the Numinous Lad of the Middle Dipper, who constantly turns the Wheel of Nurture at the Great Prime, revolving it ten turns to summon the transcendents; when the Celestial Pivot turns ten times, the Great Sages of the Ten Directions come to court at the Jade Palace, the myriad spirits are made equally perfect, and Yufu intones the rites. These three characters are inscribed above the Mysterious Pivot of the Northern Dipper. Moluo is the inner taboo-name of the Great Demon amid the heavens; when the numinous writs open and transform, the Demon King binds himself; these two characters are inscribed at the Gate of the Wheel of the Dharma on the northern wall of the Golden Gate-Tower, to deliver the bodies of students in the world below. When a student knows the pneuma of the Four Seasons and the pivot of the ten turnings, he enters the Gate of the Wheel of the Dharma. These two characters are inscribed at the Three Convenient Gates.

South, Seventh Heaven — Wu-chi-wu-jing-lan-zi-yun-rong

This is the sound of the seventh heaven, the Xuanming Gongqing Heaven. Wu is the inner name of the Chief Overseeing Spirit of Heaven Above, who commands the myriad spirits (the commentary's own graph for this syllable differs slightly from the heading's — kept as written in each place). This one character is inscribed on the northern wall of the Purple Tenuity Palace. Chi is the name of the Dragon Stable, where the assembled dragons coil, constantly harnessing their team and turning the splendor of the Eastern Well, to water the celestial perfected. Hua is the essence of the yellow splendor within the moon, watering the boundless spring that flows within the Eastern Well. This one character is inscribed at the Eastern Splendor Palace. Wujing — the Flying Celestial Spirit-King roams at the Great Web, gathering the registers of life and death, opening the way of salvation for students. Lanzi is the Gate of the Three Realms; when a person knows it, the Spirit-King delivers him through that gate. These four characters are inscribed at the Three Convenient Gates. Yunrong is the Jade Maiden of Mysterious Harmony; when a person crosses over the Three Realms, she guides him with the pneuma of vermilion numen, watering him with the fluid of Great Harmony. These two characters are inscribed within the Southern Ultimate Palace.

South, Eighth Heaven — Fu-lang-kuo-yi-shen-ying-zi-gong

This is the sound of the eighth heaven, the Taihuan Jiyao Heaven. Fulang is another name for the Jade Capital amid the heavens. Kuoyi is the inner name of the Celestial Lord Spirit, born together with Primordial Beginning, the very model of the mysterious, who opens the way of salvation for students. These four characters are inscribed on the Terrace of the Seven Treasures at the Jade Capital. Shenying is the Numinous Lad within the Purple Tenuity Palace, who sings the chapters of the measureless, to deliver students. Zi means "spontaneous, of itself." Gong is the Purple Tenuity Palace. This says: when Shenying delivers a person, that joy lies within the spontaneous Purple Tenuity Palace. These four characters are inscribed within the Purple Tenuity Palace.

West, First Heaven — Dao-li-chan-you-po-ni-jiu-tong

This is the sound of the West's first heaven, the Yuanzai Kongsheng Heaven. Daoli is the name of a limitless world-realm to the south. Chan is the country of Daoli, also called Chanli; above it is the Palace of Cavern Yang. This realm was originally a realm of suffering; once the numinous writs had become manifest, the country of Daoli was transformed into a Hall of Blessing and Virtue. You is the inner name of the Lord Who Loves Life, of the Upper South. These four characters are together inscribed above the Mysterious Window of the Southern Ultimate. As for why these eight characters of the West concern matters of the South — the position of the Taiming Yuwan Heaven, above, is in the East, yet it is bound to a lodge of the North; reasoning by this, since yang is born from yin, the East is bound to a lodge of the North, the South to a lodge of the East, the West to a lodge of the South, and the North to a lodge of the West. In reciting the cavernous numinous chapters, all the heavens chant them cross-correlated in just this way; the rest all follow this pattern. Poni is the Numinous Lad of the Refining Pool; these two characters are inscribed at the Lodge of Cavern Yang. Jiutong is the Demon Spirit of the world of Daoli, who constantly blocks the road of human life; if he comes before the Numinous Lad and undergoes the refining of demon spirits, he then submits. These two characters are inscribed at the northern window of the Upper South.

West, Second Heaven — Wan-sou-di-se-tai-miao-zhi-tang

This is the sound of the second heaven, the Tai'an Huangyai Heaven. Wansou is the Overseer of Sovereigns and Kings amid the heavens, who presides over the opening of the eight characters of the Great Han; this character is inscribed south of the Golden Gate-Tower. Dise is the Flying Celestial Perfected of the Primordial Color Realm, who presides over the removal of impure pneumas and opens the way of salvation for good people; these two characters are inscribed at the Chamber of Penetrating Perfection at the Great Web. Taimiao is the spontaneous chapter of empty cavernousness, laying open the Upper Realm to deliver the myriad living. Zhi means "to pass through." Tang is the Hall of Transformed Life. When a student attains salvation, he rides the chariot of bright cloud, passes through the place of the Flying Celestials, and ascends into the Hall of Transformed Life. These four characters are inscribed above the Hall of Blessing of the Southern Palace.

West, Third Heaven — Liu-luo-fan-meng-jing-wei-xiao-yu

This is the sound of the third heaven, the Xianding Jifeng Heaven. Liu is the inner name of the Celestial King. Luo is the taboo-name of the Moon Maiden, who presides over the rites of the Celestial King's banquets. These two characters are inscribed on the shaded side of the Moon Palace. Fan is the name of a Flying Celestial Divine Man. Meng is the Great Spirit of Primordial Beginning, who presides over the turning of the Celestial Pivot. These two characters are inscribed in the Purple Chamber of the Mysterious Capital. Jing is Jinghuang, one of the Four Upper Perfected. Wei is "luxuriant splendor," also the name of the transcendent Xiaowei of the Cloud-Empyrean of Jing; together they govern the Jade Capital, presiding over the reckoning of life and death and the opening of salvation. Xiao is Xiaoren, the palace of the Lady of White Simplicity. Yu is Xiaoren's hillside dwelling, the place for receiving guests. These four characters are together inscribed on the Mysterious Terrace of the Jade Capital.

West, Fourth Heaven — Yi-miao-wu-ji-wan-shou-shao-du

This is the sound of the fourth heaven, the Shihuang Xiaomang Heaven. Yimiao is the title of the Great King amid the heavens. Wu is "empty nonbeing." Ji is the courtyard of utter stillness. This says: this Celestial King, in the era of Red Brightness, emerged from within empty nonbeing and dwells in the courtyard of utter stillness. These four characters are inscribed on the Gate-Tower of Vermilion Mound. Wanshou is a title of the Most High Lord of the Dao. Shaodu is the name of the Numinous Lad within the sun. These four characters are inscribed at the Upper Lodge of the Sun.

West, Fifth Heaven — A-[…]-yu-zhu-hua-mo-yan-you

This is the sound of the fifth heaven, the Taihuang Wengzhong Heaven. A-[…] (the second syllable is an unencodable character in the transcription) is the hidden name of the Celestial King; these two characters are inscribed at the Three Convenient Gates. Yu is Yumo, the hidden name of the Demon King amid the heavens. Zhu is Zhushuo, the elder brother of the Demon King; these two characters are inscribed at the Three Convenient Gates. Hua is the Realm of Splendor. Mo is "vast and boundless": the Realm of Splendor has many gates of desire, vast and boundless, whose principle cannot be traced out. Yan is "stretching and unfolding," the courtyard where demons are bound. You is the chamber where demons are forbidden. When the Celestial King ascends the Cloud Tower and intones the chapters, the celestial demons bind themselves, and the host of ghosts come before You and prostrate their forms. These four characters are inscribed at the Upper Lodge of the Northern Numen.

West, Sixth Heaven — Jiu-kai-zi-bian-a-na-pin-shou

This is the sound of the sixth heaven, the Wusi Jiangyou Heaven. Jiukai, "Nine Openings," is the Number of the Great Expansion. Before Heaven and Earth had opened, there was a pivot of nine divisions; the Three Pneumas turned the wheel, and through nine measures the Nine and the Five arrayed their places, opening and fixing yin and yang. Zibian, "self-evident distinction," means that from the assembly of numinous fate onward, the myriad things are distinguished and made clear, and the Great Transformation attains penetration. These four characters are inscribed above the Jade Pivot of the Nine Heavens. A is A-qiu, the inner name of the Celestial King. Na is Naye, the hidden taboo-name of the Flying Celestial Divine Man. Pin is "to grade and deliver celestial beings." Shou is "to lead in transforming the dead bones of celestial beings back into childhood." These four characters are inscribed on the Terrace of Illumined Perfection.

West, Seventh Heaven — Wu-liang-fu-gai-fu-luo-he-shen

This is the sound of the seventh heaven, the Shangdie Ruanle Heaven. Wuliang, "measureless," is the Measureless Rank, the Beginning Spirit of the Great Assembly, who overall commands the Flying Celestial people; all receive their rank and measure and thereby ascend and are transferred upward. These two characters are inscribed above the Northern Veranda of Purple Tenuity. Fu is Fuxi, the inner name of the Perfected of Renewed Life, who presides over the reckoning of good and evil. Gai is the grand title of the Hall of Blessing within the mysterious. Fu is "the souls of the dark night, who, receiving the Perfected's deliverance, are said to float." These five characters are inscribed on the Terrace of Nanyang. Luo is the Great Web. He is "joined felicity." Shen is the Lord Spirit — the Chief Minister of the Great Web Heaven, who, upon knowing the sound of these eight characters, joins in felicity with the Lord Spirit, receives deliverance, and becomes a guest of renewed life — hence "joined with the spirit." These three characters are inscribed on the Terrace of Initial Yang at the Great Web.

West, Eighth Heaven — Yu-dan-chang-sang-bai-kong-du-xian

This is the sound of the eighth heaven, the Wuji Tanshi Heaven. Yudan is the metropolis-name within the Tanshi Heaven. Above it is the Grove of Qian, corresponding to and covering the Palace of Eastern Splendor; the leaves of the Grove of Qian bear the chapters of the Great Cavern, written in purple with jade graphs, blazing bright in Highest Clarity. Below it is the Tree of the Leaning Mulberry; a blue-jade cock crows upon its canopy, blue-green mists deepen its peak, and a divine wind moves the fragrant grasses, sounding the pan-pipe notes of mulberry grove and cypress — with one stroke of the divine wind, the Cavern Chapters are born out of emptiness. Changsang is the Leaning Mulberry itself. Bai is Bailing. Kong is the Chapter of Cavernous Emptiness itself. These six characters are together inscribed on the blue-forest trees of the Palace of Eastern Splendor. Duxian, "delivering transcendents," are the Flying Celestial Divine Men amid the heavens, who constantly select the registers of life and death of students. These two characters are inscribed above the Jade Terrace of the Mysterious Capital. This is the division of the West's Seven Pneumas, yet all speak of matters of the East — this makes clear that all the world-realms, in their divided regions, correspond to one another, and each possesses the palaces of the Three Purities: Eastern Splendor, Southern Ultimate, Western Numen, and Northern Perfection. What is west of this world-realm is east of that world-realm; hence Heaven wheels and Earth turns, not fixed to any single direction — the principle lies precisely here. All that remains may be inferred by this pattern.

North, First Heaven — Jue-wu-zi-yu-jiu-ri-dao-qian

This is the sound of the North's first heaven, the Haoting Xiaodu Heaven. Juewu is the Flying Celestial Divine Man of the Longhan era; at the moment when the Beginningless first opened, he rode the turning of fate and emerged, establishing this heaven. These two characters are inscribed above the long tower of the Mysterious Capital. Zi means that this heaven, of itself, withstands the kalpa that has no end, never toppling or collapsing — this is a borrowed manner of speech, to guide people; what is truly meant, in the end, is a matter of the Three Purities. All the rest follow this pattern. Yu is the inner name of the Celestial King. Jiu is the Gate of the Nine Mysteries. Ri is the Sun Lad. King Yu rides the elephant-wheeled chariot, journeying through the Gate of the Nine Mysteries, turning the measure of the Nine Mechanisms, in response to the appointed time of the kalpa's assembly and the ending of Heaven's fate; and the Sun Lad halts his light, draws students up to salvation, and pours forth the essence of the Water Mother. These four characters are together inscribed above the Spirit Tower. Dao — the Sun Lad guides with the pneuma of Great Harmony. Qian is the Gate of Heaven. Having attained the Dao and undergone the refining of substance by Great Harmony, one ascends to the Gate of Heaven. These two characters are inscribed on the leaves of the Gate of Heaven.

North, Second Heaven — Kun-mu-dong-fu-xing-she-shang-xuan

This is the sound of the second heaven, the Yuantong Yuandong Heaven. Kunmu is the Mother of the Nine Numina, the Metropolis-Watchman of Supreme Yin, who governs at the abyss of Fusang and the Valley of Sunlight in the Eastern Sea, constantly commanding the turning wheel of the earthly mechanism and the primordial pneuma, corresponding above to the Celestial Pivot. When the Celestial Pivot turns, the earthly mechanism moves; for every one degree the heavens complete, the waters surge three thousand three hundred degrees, the Nine Seas swell and overflow, and the waters fill the heavens. When the kalpa is about to cross over, the Mother of Kun emerges above the Eastern Slope, summons the Bird Mother, and proclaims the assembly of the kalpa, to deliver those who study transcendence. These two characters are inscribed at the Lodge of the Numen-Overseer of Fusang. Dong is the Long Source of the Eastern Well. Fu is the Spirit that Covers the Waters, governing at Mount Sumeru, filling and stabilizing the great sea; by damming off the Long Source of the Eastern Well, the earthly mechanism does not sink into ruin. This means that Mount Sumeru, though not directly in the East, gathers up its guiding thread and controls it through the pivot-mechanism. These two characters are inscribed at the Hall of the Flowery Grove of the Eastern Well. Xingshe means that the Mother of Kun's form emerges of itself above the Eastern Slope, summoning the Bird Mother. Shang is "the Upper Selection" — the Sovereign on High's Controller of Destinies. Xuan is the Mysterious Capital. When the waters are about to emerge, the Controller of Destinies reckons and collates the names of those who study transcendence, referring them up to the Mysterious Capital. These four characters are inscribed within the Palace of the Great Ultimate.

North, Third Heaven — Tuo-luo-yu-miao-miao-qi-he-yun

This is the sound of the third heaven, the Hanchong Miaocheng Heaven. Tuo is the inner taboo-name of the Celestial Sovereign. Luo is the name given at the moon's first birth. Tuo dwells above the Cloud Ridge, embracing the moon and giving it light. These two characters are inscribed at the Upper Lodge of the Moon. Yu is a Spirit-King amid the heavens, styled Yusheng, who commands overall the Flying Celestial Spirits of the Ten Directions. Miao is a Spirit-King amid the heavens, the Overseeing Spirit-King of the Feathered Forest, who constantly sends forth officers to correct and govern above the Three Realms, selecting the registers of people's life and death. These two characters are inscribed at the Three Convenient Gates. Miao means "dim and distant." Qi means "binding the numinous pneuma into a garment." He means "joining radiance with the Flying Celestials." Yun means "flying above the clouds." Students of the mysterious, having received the talisman of the Feathered Overseer, travel dim and distant through the cloud-empyrean; the Feathered Forest binds cloud-pneuma into a garment for them, and they enter the Palace of Vermilion Mound, joining radiance with the Flying Celestial King above the clouds and flying. These four characters are inscribed at the Cloud Palace of Purple Tenuity.

North, Fourth Heaven — Fei-tian-da-chou-zong-jian-shang-tian

This is the sound of the fourth heaven, the Xiule Jinshang Heaven. "Flying Celestial" is the title of the Flying Celestial Spirit-Kings of the Ten Directions; these two characters are inscribed above the Jade Terrace. Da is Dachen, the Metropolis-Registrar of the Three Realms, who presides over the charts and registers of life and death. Chou is Choubo, the Demon King of the Three Realms, who constantly receives his charge from Dachen; these two characters are inscribed at the Three Convenient Gates. Zong is the Flying Celestial's Overseeing and Commanding Officer, who constantly gathers the pneuma of the Eight Assemblies, to hasten the fated cycle of Heaven and Earth. Jian is the Celestial King's Officer Who Oversees and Commands the Long Night. Shang is "the upper southern office." Tian is "a guest of Heaven." When a student learns this sound, the Celestial King's Overseer registers him at the Great Court, he ascends to the Southern Palace, and becomes a guest together with Heaven itself. These four characters are inscribed on the Long Tower of Purple Tenuity.

North, Fifth Heaven — Sha-tuo-jie-liang-long-han-ying-xian

This is the sound of the fifth heaven, the Yuanshang Changrong Heaven. Sha is the Palace of Shalan, a separate lodge of Purple Tenuity, situated above Jade Clarity, blazing bright within the Purple Void. Tuo is the multitude of the Tuo Mound; within the Palace of Shalan there is the multitude of the Tuo Mound, numbering in the hundreds of millions — people newly attaining deliverance and receiving numinous life, whose merit and virtue are not yet complete and who are therefore stationed and dispersed within it; once the fated kalpa crosses over, the multitude of the Tuo Mound, according to the weight of their reckoned merit, ascend and are delivered to the Palace of Vermilion Mound, receiving blessing and becoming transcendent. Jieliang, "the measure of the kalpa," means that this multitude, at the crossing of the kalpa's fate, receive their rank and measure and become transcendent. These four characters are inscribed at the Upper Palace of Purple Tenuity, the Lodge of Penetrating Yang. Longhan is the kalpa of Longhan. Ying, at that time, was a Flying Celestial Divine Man. Xian is a Lad of the Southern Palace; both preside over opening fate, refining souls, and delivering to transcendence. These four characters are inscribed within the Mysterious Dipper of the Northern Prime of Heaven.

North, Sixth Heaven — Bi-luo-fu-li-kong-ge-bao-zhen

This is the sound of the sixth heaven, the Tengsheng Yulong Heaven. Bi is the cloud of blue-green mist. Luo is the Flying Celestial Spirit within the clouds, who rides the blue-green mist to court at the Palace of the Seven Treasures. Fuli is the inner name of the Celestial King. These four characters are inscribed at the Cloud Office of Jade Clarity. As for why this North heaven speaks of matters of the East — each single heaven has eight directions of its own, and the eight characters each illumine their own direction, which becomes the East within that heaven. Kong is the Attendant of Dawn amid the heavens; with a single reverent stir of the numinous wind, incense gathers, and once the numinous wind has stirred, its sound becomes the Cavern Chapters. Ge, "song," is the Cavern Chapters themselves. Bao is "to preserve, so that the kalpa does not come to its end." Zhen is "the precious, spontaneous chapters, by which people are delivered." These four characters are inscribed at the Upper Lodge of Purple Yang.

North, Seventh Heaven — E-yi-wu-pin-dong-miao-zi-zhen

This is the sound of the seventh heaven, the Longbian Fandu Heaven. Eyi is the inner name of the Celestial King; in the Longhan era he underwent the refining of the Nine Transcendents and thereby advanced to the title of Great Sage, presiding over those who ascend to deliverance. These two characters are inscribed at the Fastening of the Great Void of Purple Tenuity. Yuan is the Perfected of the Great Prime, who presides over the register of the merit and virtue of souls in the long night. Pin means that the Perfected grades and measures the sin and blessing of dark souls. Dong means "illumining thoroughly the karmic recompense of past lives." Miao is the Hall of Wondrous Transformation. Zi means "to enter." Zhen means "to join with the perfected." This says: when a student thoroughly illumines his past karmic recompense, he is able to enter the Hall of Wondrous Transformation, entering of himself into the dwelling of awe and joy, and joins with Heaven in perfection. These six characters are inscribed at the Veranda of the Purple Terrace in the Upper Palace of Nanyang.

North, Eighth Heaven — Yuan-fan-hui-mo-you-ji-du-ren

This is the sound of the eighth heaven, the Taiji Pingyu Jiayi Heaven. Yuanfan is the pneuma of Primordial Beginning's Brahma-wind and moistening, raised aloft as the essence of Clear Han, high and cavern-floating, suspended without falling. "Clear Han," in one version written "Ascending Han" — both come from the Inner Sounds. Huimo means "far-reaching and without obstruction, existing and yet not existing" — a name for what is subtle, wondrous, and cannot be named. These four characters are inscribed at the Yang Terrace of the Great Ultimate, in the Upper Palace of Jade Clarity. Youji means that within the dark and still there is the Real. Duren, "delivering people," means that those who receive deliverance are delivered by the numinous writs. When a person cultivates the practice of the Six Dragons of Brahma, he thereby attains the transformation of his form, emerging above the Three Realms. These four characters are inscribed at the Gate of the Mysterious Female at the Northern Gate-Tower.

Afterword, Section One

This section is the Lord of the Dao's renewed preface to the scripture. It clarifies the beginning and end of the hidden language, and what its merit and fruit bring about. "A zhang square" means ten chi, encircling the Ten Directions. The use of the zhang as a measure means "long" — the elder of the myriad forms of goodness. "Correct" means the correct sound of the sounds of China. When the Celestial Perfected August Man of old wrote down this text to serve as the correct sound, he took Brahma sounds to name things of the earth, and thereby made them the correct sounds of China. Considered as sound in Heaven above, it is the correct sound of Heaven above, the name of the Most High's wondrous things, and it may likewise be used in other regions and realms. Naming the strange things of border countries, it is nowhere fixed or obstructed; this is uniformly the correct sound, only the names of things differ — just as foreign countries also use the five tones and four notes, and the Middle Kingdom likewise uses the five tones and four notes: the names of things differ, but the sounds that come forth are the same. All the myriad things are thus. What the Celestial Perfected August Man explained on that day was only the correct sound for China, not extending to the outlying border regions.

Within the correct sound there is both sameness and difference. As for sameness: just as Heaven above says "A-na," this land also says "A-na" — no different from a foreign country calling a bowl "bo" and calling "sulao" "sulao," while this land still uses the same name. As for difference: Heaven above calls "bodhi" "the Dao," while this land calls it "the High Perfected" — just as a foreign country names "writing" "ru," while this land simply says "writing." In this case, though the sounds differ, both become good words, and neither becomes an evil word — this is precisely why it alone is called the true, wondrous, measureless sound. Now, using "bodhi" for "the High Perfected," the sound "Dao" is hidden; using "writing" for "writing," the sound "ru" is submerged — hence, generally, it is called "hidden language."

"All the heavens" means that within all the heavens there are the Numinous Treasure, the Great Dao, the August Emperors, and all the sages. "Merit" means that as merit turns and grows great, when it is great, the Demon King recommends and promotes the practitioner. "The upper transcendents, their Dao complete" means their merit and practice are full and entire. "Journeying through the Three Realms" means not dwelling fixed within the Three Realms. "The Golden Gate" is the Golden Gate of the Nine Palaces of Great Rosy Cloud, situated in the western pass, in the Heaven of Great Simplicity, above the dark and mysterious. Within the gate there is the Tree of Qian; above it are birds with golden wings; below it is a pool for smelting and refining, in which are the essence of Stone Radiance, the marrow of gold, and the ointment of jade. All those who study and complete transcendence, whether ascending to Heaven or transforming their corpse, pass through the Golden Gate and undergo its refining; the golden-winged birds bind their feathers into transcendent robes, by which they ascend to the Upper Palace, it is said.

"This Sound Opens All Things, Reaching to Mystery upon Mystery"

This is the old preface within the Middle Chapter of the Numinous Writs of Primordial Beginning, summing up the abundant virtue of the hidden language expounded above. Linlang is the sound made by pearls and jade; this says that once the jade sound has issued forth, it is like the ringing echo of linlang chimes. One account says: when the Cavern Chapters are performed, linlang chimes answer in response. Ming means "still." Hui means "wisdom." Dong means "mutually penetrating." Qing means "clear and thoroughgoing." Wuliang, "measureless," means equally and impartially saving all, delivering people without measure. Xuanxuan, "mystery upon mystery," means that its meaning reaches the utmost of mystery upon mystery, mysterious beyond the mystery of scriptural learning. These six matters together sum up its merit and virtue. "Measureless" in one version is written "great measure" — meaning that the great encompasses all, measuring and gauging all things. This text originally issued from the Inner Sounds, and its title is given as "The Great Brahma's Hidden Language, the Sound of the Primordial Measure." Yet the scripture text itself says: "this is called the measureless" — universally delivering without end — not "the great measure."

Here ends the Commentary on the Hidden Language of the Great Brahma of the Scripture on Limitless Salvation of the Mysterious Cavern's Numinous Treasure.

Colophon

This Good Works Translation was prepared for the Lingbao Salvation Scriptures shelf of the Good Works Library. The English was translated independently from the classical Chinese text printed below. The source is continuous exegetical prose rather than lemma-and-commentary alternation, so it is rendered as prose throughout; the thirty-two heaven-by-heaven sections, each opening with an eight-character transliterated "Brahma name," are given their own headings (East/South/West/North, First through Eighth Heaven) with that name transliterated in pinyin, followed by the commentary's explanation. Deity titles, place-names, and other technical terms native to this text's own cosmological system (Longhan, Yankang, the Nine Uglinesses, the Tuo Mound, and the like) are translated where the source itself glosses their sense, and transliterated where the source treats them as bare names.

Before the claim below was written, a genuine translation-status check was performed: the two local bibliographies of Daoist texts in Western translation (Komjathy's Daoist Texts in Translation and the Purple Cloud 2023 survey) were grepped for this commentary's Chinese title, its pinyin, and its parent scripture, the Duren jing; both record substantial translation activity around the Duren jing itself but no entry for this particular commentary on its hidden language. Two web searches were then run — one on the Chinese title together with "English translation," one on the phrase "Great Brahma Hidden Words" together with the Duren jing and Bokenkamp's name, since Bokenkamp is the scholar most associated with the celestial-script material in English. The searches turned up scholarly articles that discuss this commentary's existence and content in English prose (including one blog post from Longhu Mountain's online encyclopedia that summarizes it) but no complete English rendering of the commentary's own text. On that basis, and stated as the limit of our knowledge rather than a certainty: to our knowledge, this is the first complete published English translation of this commentary.

A note on the hard passages. In several places the commentary's own prose does not cleanly match the eight characters of the heading it is explaining — most visibly in the very first heaven, where a character "蒼" appears in the running explanation with no exact counterpart in the heading "亶樓阿薈无惒觀音," and again in the seventh heaven of the South, where the heading's "霧" is explained under a variant graph "霐." These mismatches most likely reflect corruption already present in the text's transmission history rather than any error introduced here; they are translated as written, with the discrepancy noted rather than silently smoothed over. One character in the fifth heaven of the West is unencodable in the source transcription and appears there as "＠"; it is kept as such in the Source Text below and rendered as "[…]" in the translation, per house convention. A handful of place- and deity-names (for instance the "Shang" of "Floating Cavern Shang" in the fifth heaven of the South) resist confident translation into sense at all and are left as bare transliteration, since the commentary itself gives no gloss for them.

Prepared for the Good Work Library by the Tianmu Anglican Church with AI-assisted translation and editorial work.

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Source Text: 洞玄靈寶度人經大梵隱語疏義

Classical Chinese text of the Daoist Canon, in the Chinese Wikisource transcription. Presented complete for reference, study, and verification alongside the English translation above. ＠ marks a character unencodable in this transcription.

諸天中大梵隱語无量音

第一解諸天中大梵

　　第一科諸天中者，三十二天，各有八字，在諸天中之八方。大梵者，元始大梵之炁，合離以成音也。天真皇人昔書其文，敷譯洞章，申以解說，凡有四事。一者以梵音名此物，二者還以梵音標梵名，三者以一神為兩神，四者以兩事為一事也。梵音名此物者，如天樓音，非是名樓觀之樓音，而今隨地上樓觀音，用以名玄都之樓觀也。梵音標梵名者，如梵音名天中王為易邈，而今此猶謂王為易邈也。一神為兩神者，如吁員本是一神，而今解為吁員、員音，二號也。兩事為一事者，如梵行、大梵本是兩事，而今合為一大梵也。其餘以例推之。

　　問曰：西域天竺之音，多與梵音同，而中國音異，何也。答曰：音故是真文之音耳，道以音化彼，以文化此故也。又問：音者，言也。文者，書也。書不盡言，文則為劣。答曰：不然。書不盡言，是世間之文耳。真文為三才之本，言教在布化之末，本勝末也。

第二解隱語

　　第二科隱語二字者，大梵之音，與地上不同，而有用與不用，故隱顯之事生也。隱者，隱秘不顯於外也。此中亦有隱顯。今但言隱語者，有二種事。一者書是梵書，音是梵音，而隨地上之用。地上之音顯其外，大梵之音隱其中，以此物覆梵音，梵音蘊不用，隱在於內，故言隱語，以明應變之事也。二者今以一字之中，含眾多事義，若直就一字而求事義，不可見，自非解訣，其旨不顯，故言隱語，以明玄奧之理也。隱語之中有四，一者隱名，二者隱諱，三者隱事，四者隱義也。不言名諱事義，而言隱語者，何也。語者，悟也，其字吾言。以吾之言而示語，開悟人心，故以語為稱也。

第三解无量音

　　第三科无量音者，有二義。一者變通无量，二者教化无量也。變通无量者，內音中天真皇人，雖止解為中國之正音，然此音之用，通无量國土，異方殊類，皆得名物，各得其解，音通元量，故曰无量也。第二教化无量者，既異方殊類，各名其物，皆成善語，普得妙義，无有限極，无有惡言，周化无量，聲備五文，故曰无量音也。

道君撰元始靈書中篇解

　　上題之所出也，言此靈書中篇也。此書凡有二百五十六字，字方一丈，八角煥明。此中篇之用存三，一者分置三十二天，天各八字，以禳不祥，成濟一切。二者又書玄都及諸天宮闕門戶樓觀，若脩服其字明，則隨人所習，乘炁各昇其處。三者攝召制勒，總御十方也。

亶樓阿薈无惒觀音解義

　　此東方第一黃曾天音也。亶者，天元綱紀之貌。亶然廣遠，以維羅八極也。樓者，樓都也。樓都者，玄都天中心長樓之名。上乘玉京六梵炁周，則鳴此樓都之鼓，則十方上朝也。阿者，即玄都阿那之神，主六梵之炁，數周鳴鼓者也。此三字，書玄都長樓之上。蒼者，蒼秀是帝君之遊臺也。薈蔚華秀，故曰薈秀也。无者，无量也。无量之音在遊臺之上也。此二字書帝君遊臺之上。惒者，惒答，是日月門戶之名也。觀者，觀覺也。主長夜之錄音者，亦日月中无量洞章之音也。此三字書日月之門戶。

須延明首法攬菩曇解義

　　此第二玉完天音也。須延者，玉完西北闕之號也。即此二字書此闕。明首，元始之都候也。開運之時，明首啟道，梵行諸炁，倏忽而朗也。此二字書三界門玉扉上。法者，法輪也。攬者，攬覺也。法輪為罪福之場，攬覺則生死之端。此二字書紫微上館也。菩者，菩提也。曇者，曇頤也。菩提是三上真，主於輪運，曇頤主駐劫。此二字書北元玄斗中。

稼那阿奕忽訶流吟解義

　　此第三何童天音也。稼那者，天中主圖先生也，治金華宮。此二字即書其宮也。阿奕者，七寶林中樹名也，樹彌覆四方。此二字書玉京七寶玄臺。忽者，忽覺也。是元始飛天神人，主大小劫會。訶者，訶摩也。是无名君之號，主開運及教化度人，即元始天尊之別號也。此二字書九靈之綰。流吟者，即是此飛天神人為此流吟，得聞此音，則主圖先生削其罪錄，注名南宮。此二字題北元玄闕之上。

華都曲麗鮮菩育臻解義

此第四平育天音也。華都者，天中太極宮青華門之別名也。曲者，曲爽靈風之炁，有洞章之曲也。麗者，麗婉也。是太和玉女於華都之門而和此曲也。此四字題太極上宮青華之門也。鮮者，鮮雲，即慶雲也。散八音之上。菩者，菩樓也。此二字題洞元之臺也。育者，天帝育王隱名也。育王乘八景之輪，遊觀八極，至鬼神之家，隨使昇度也。此二字書洞靈上館也。

答落大梵散煙慶雲解義

　　此第五元明文舉天音也。答者，答和闕以界三便門也。落者，宮闕羅落也。大梵者，大梵之炁，開龍漢之運也。此四字書三便之門。散煙者，真人散香煙於玉庭也。此二字書融生之臺，是南極上元之遊臺也。主諸真人玉女五和之香，以散天中之文也。慶雲，瑞雲也。大運初開，慶雲隨風而迴舞也。此二字書紫陽之館。

飛灑玉都明魔上門解義

　　此第六上明七耀天音也。飛者，飛天神人之號。元始初開，飛天啟光也。灑者，灑自然之露於元始之初，而真文煥落也。此二字書玄都玉闕之上。玉者，玉真也，主開長夜。都者，酆都也。爾時度八難也。皆龍漢時事。此二字題紫微臺。明者，明道，即八字之號也。魔者，魔王也。爾時降伏也。此二字書北靈之綰。上者，上帝也。門者，門下也。上帝育養始生之神，門下韓君司命，度算南宮也。此二字書南極好生之門。

无行上首迴蹠流玄解義

　　此第七虛无越衡天音也。无者，元始之炁，開明无上之道也。行者，天元之綱紀，維羅八極也。此二字書元始玄臺之上。上首者，北斗之羅宮也。運轉天關，天數極則大劫交也。此二字書北上玄闕之門。迴蹠者，蹠空而轉，迴轉大運而五篇真文明也。此二字書天西北門。流者，流晨之光，制於長夜也。玄者，玄都之京也。有空峰之山，萬聖所遊，生死所歸，學道得成，則昇空峰之上，受號而騰空也。此二字題九夜之臺。

阿陀龍羅四象吁員解義

　　此第八太極濛翳天音也。阿者，天中九折之山，連阿相屬。陀者，山上之樓，上通玉清之炁，以望三界之鄉，帝君常昇此而監罪福也。龍者，龍山也。與阿陀相去九億萬里而山勢相交也。《龜山元籙》云：西龜之山，一曰龍山，乃九天之根紐，萬炁之洞府也。羅者，羅映也。日月之名，羅映耀雲，故曰羅映。此四字書龍山長樓之上。四者，四極之宮，中有四極真人，主人命籍。象者，象車也。真人常乘象輪之車，遊行三界，校人生死罪錄，開度學人也。此二字書北斗玄臺。吁者，吁員，是長生宮中度命之君。員者，員童也，是日中之生童，主灌津於天人，度生契於四極也。此二字書南斗長生宮中。

南爓洞浮玉眸詵詵解義

　　此南方第一赤明和陽天音也。南爓者，和陽天中有流火之庭，爓光煥乎八方也。洞浮者，則洞陽之官，南極真人所治，學人受鍊之處也。此四字書洞陽之館。玉眸者，流火之膏也。鍊人身體，則生玉光也。洗塵垢，輪轉更生也。詵者，詵詵眾多之貌也。言得此玉眸之膏，鍊質成真，則與眾多仙真為侶，詵詵然步三靈也。此四字書南極上宮。

梵形落空九靈推前解義

　　此第二元明恭華天音也。梵形者，元始在龍漢之號也。落空者，元始空中而出，既有天地日月三光，而知空中真炁羅落虛空也。此四字書玉京玄臺之上。九靈者，九華真人，治南上宮中，主九幽之魂，分別功過。推者，推校天元也。前者，前死之魂也。天中有散華之臺，四斗真人所治。九靈推校天元，檢算前死之功過，四斗真人書迎延之符，授而拔度之也。此四字書南極上元宮中。

凙洛菩臺綠羅大千解義

　　此第三耀明宗飄天音也。凙者，天中也。名其山上眾龍所掘，山有黃房之室，一名玉客之堂也。洛者，洛覺，真晨道君之內名也。治於黃房之室。《九天錄》云：玉虛元靈黃房。菩者，菩提，飛天真人之號也。有元數之眾。臺者，玉臺也。處於玉山之陽，三萬日月明其左右。大劫既交，諸天日月會於玉臺也。此四字書天西南黃房之室。綠者，綠帔青衣，皆天真所服也。羅者，羅英，月中夫人內名也。此二字書於日月上館。大千者，世界之分也。《右玄經》云：三千國土為大千，二千國土為中千，一千國土為小千也。言天地改易，則大千同一而存立也。此二字書天中心玄闕之上。陸先生解一千、十千、百千國土為小千；一千千、十千千、百千千、千千千為中千；一千千千、十千千千、百千千千為大千。總此三數，為三千大千，。

渺莽九醜韶謠緣遭解義

　　此第四竺落皇笳天音也。渺者，元始淪於延康，天書玉字翳而不彰，渺渺然也。莽者，龍漢開運，其文莽莽然，世過道真，皆壽三萬六千歲也。此二字書紫微上官。九醜者，龍漢經一小劫，九炁各生一獸，以害惡民。其劫既開而九獸號為九醜之鬼，北帝上真主生死圖錄，故立九醜以輔三官，數極九九八十一萬度，天炁之交，九醜當得轉為九都使者也。此二字書北帝寒靈之窗。韶者，神霄王之內名，是魔王之主。謠者，從歌也。魔王互作謠歌，以亂學人之心。心固者則保舉出三界也。此二字書三便之門。緣遭，南北二斗君之內諱。人有善功則列言南斗，上生名，若有罪則列言北斗，北斗即告下魔王而滅之，魂付九幽之下也。此二字書南北二斗之門。

雲上九都飛生自騫解義

　　此第五虛明堂耀天音也。雲上者，飛天神人內諱也。主天書，立天根。九者，九層臺也。都者，玄都也。飛天人主立此九層臺，及玄都為天地之根也。此四字書玉京九層臺。飛生者，南上更生之神也。主開不死之路，流長生之炁。自者，從也。騫者，騫林也。長生之炁下鍊魂神，受鍊八景存備，共舉人身，從此上昇九層之臺，遊騫林之中也。此四字書浮洞傷上館。

那育郁馥摩羅法輪解義

　　此第六觀明端靜天音也。那者，天王侍郎之內名，主四時之炁，正天分度。此一字書天闕之上。育者，天關之空輪也。郁馥者，中斗靈童之名也。常運育輪於太元，迴十轉以召仙，天關十轉則十方大聖上朝玉宮，萬神齊真，郁馥唱禮也。此三字書北斗玄關之上。摩羅者，天中大魔之內諱，靈文開化，則魔王束身，此二字書金闕北壁法輪之門，以度下世學者之身。學者知四時之炁，十轉之關，則入法輪之門。此二字書三便之門。

霧持无鏡攬資運容解義

　　此第七玄明恭慶天音也。霐者，天上都監神內名也，主領萬神。此一字書紫微宮北壁。持者，龍廄之名。眾龍盤乎其中，常御嬰而運東井之華，以灌諸天真人。華者，月中黃華之精，沃注東井中流津无窮之源也。此一字書東華宮。无鏡者，飛天神王遊於大羅，總生死之籍，開度學人也。攬資是三界之門，人知之則神王度之於三界之門也。此四字書三便之門。運容者，玄和玉女也。人度三界則玉女導以朱靈之炁，灌以太和之津，此二字書南極宮中。

馥朗廓奕神纓自宮解義

　　此第八太煥極瑤天音也。馥朗是天中玉京之別號。廓奕是天中神公之內名，與元始同生，為玄之範，開度學人。此四字書玉京七寶臺上。神纓者，紫微宮中靈童也。歌无量之章，以度學人。自者，自然也。宮者，紫微宮也。言神纓度人，則歡樂在自然紫微之宮。此四字書紫微宮中。

刀利禪猷婆泥咎通解義

　　此西方第一元載孔昇天音也。刀利者，南方无極世界之號。禪是刀利之國，亦曰禪黎。上有洞陽之宮。此國本是苦界，靈文既明，刀利之國改為福德之堂。猷者，南上好生君內名也。此四字並書南極玄窗之上。此西方八字而事是南方者，太明玉完天位是東方，而係北方壁宿，以此而推，陽生於陰，則東方係北方宿，南方係東方宿，西方係南方宿，北方係西方宿。改空洞靈章，諸天誦詠，皆相推如此也，他皆效之。婆泥者，鍊池之靈童也。此二字書洞陽之館。咎通者，刀利世界之魔神，常遏人生路，若詣靈童，受鍊魔神，即奉之。此二字書南上北窗。

宛藪滌色太渺之堂解義

　　此第二太安皇崖天音也。宛藪者，天中帝王監也，主開大漢八字之文。此字書金闕之南。滌色者，元色界上飛天真人也，主除穢炁，開度善人，此二字書大羅通真之房。太渺者，空洞自然之章，坦明上界以度萬生也。之者，之歷也。堂也，化生之堂也。學人得度則乘景雲之車，之歷飛天之所，昇入化生之堂也。此四字書南宮福堂之上。

流羅梵萌景蔚蕭嵎解義

　　此第三顯定極風天音也。流者，天王之內名。羅者，月女之諱也，主天王遊宴之儀。二字書月宮之陰。梵者，飛天神人名也。萌者，元始大神，主迴天關。此二字書玄都紫房。景者，景皇四上真人也。蔚者，蔚秀也，亦是景霄仙人蕭蔚也。並治玉京，主料生死開度也。蕭者，蕭刃也，是白素元君之宮。嵎者，蕭刃之嵎，對賓之所也。此四字並書玉京玄臺。

易邈无寂宛首少都解義

　　此第四始黃孝芒天音也。易邈者，天中大王號也。无者，虛无也。寂者，寂寂之庭也。言此天王赤明時，出虛无之內，處寂寂之庭也。此四字題朱陵之闕。宛首者，太上道君之號。少都者，日中靈童名也。此四字書日之上館。

阿＠郁竺華莫延由解義

　　此第五太黃翁重天音也。阿繿者，天王之隱名也。此二字書三便之門。郁者，郁默也。天中魔王之隱名。竺者，竺碩，是魔王之郁伯也。此二字書三便之門。華者，華界也。莫者，莫莫也。言華界多慾門，莫莫不可尋理也。延者，延演也，是束鬼之庭。由者，禁鬼之房也。天王登雲樓誦章則天魔束身，羣鬼詣由而伏形也。此四字書北靈上館。

九開自辯阿那品首解義

　　此第六无思江由天音也。九開者，大演之數。天地未開，有九分之關，轉輪三炁，九度明九五列位，開定陰陽也。自辯者，自從靈運之會而辯明萬物，大化得通也。此四字書九天玉關之上。阿者，阿丘也，是天王之內名。那者，那耶也，是飛天神人之隱諱。品者，品度天人。首者，首化天人死骸還童也。此四字書明真之臺。

无量扶蓋浮羅合神解義

　　此第七上揲阮樂天音也。无量者，无量品。大眾之始神，總領飛天之人，皆受其品量而得遷昇也。此二字書紫微北軒之上。扶者，扶羲也，是更生真人之內名，主善惡之對。蓋者，玄中福堂大號也。浮者，幽夜之魂，受真人開度，謂之浮。此五字書南陽之臺。羅者，大羅。合者，合慶。神者，神公也。是大羅天丞相能知八字之音，則與神公合慶，受度為更生之賓，故曰合神也。此三字書大羅始陽之臺。

玉誕長桑栢空度仙解義

　　此第八无極曇誓天音也。玉誕者，曇誓天中都名也。上有騫林應覆東華之宮，騫林之葉有大洞之章，紫書玉字，煥乎上清。下有扶桑之樹，碧雞嗚其蓋，青霞翠其峰，神風流反香之草，以鼓桑林栢籟之音，神風一鼓，空生洞章也。長桑，即扶桑也。栢者，栢陵也。空者，即空洞之章也。此六字並書東華宮青林之樹。度仙者，天中飛天神人也，常簡學人生死錄籍。二字書玄都玉臺之上。此是西方七氣之分，而皆言東方之事者，明一切世界分域相待，皆有東華、南極、西靈、北真三清之宮也。此世界之西則為彼世界之東，故所以天迴地旋，不專一向，正在此也。餘者皆以此推之。

玃无自育九日道乾解義

　　此北方第一皓庭霄度天音也。玃无者，龍漢之飛天神人也。无始始開之際，乘運而出，立此天也。二字書玄都長樓之上。自者，此天自抗不終之劫，不傾壞也。此假言以引導人耳，所言終是三清事也。他皆效之。育者，天王之內名。九者，九玄之門也。日者，日童也。育王乘象輪車遊行九玄之門，轉九機之度，以應劫會之期、天運之終，而日童停光，拔度學人，灌水母之精也。此四字並書神樓之上。道者，日童導以太和之炁。乾者，天門也。得道受太和鍊質，上昇天門也。此二字書天門之扉。

坤母東覆形攝上玄解義

　　此第二淵通元洞天音也。坤母者，太陰都候九靈之母，治在東海扶桑暘谷之淵，常總地機轉輪元炁，上應天關。天關轉，地機動，周天一度，水則涌三千三百度，九海涌溢，水則彌天。劫之欲交，則坤母出東阿之上，攝召鳥母，申劫會以度學仙之人也。此二字書扶桑司靈之館。東者，東井長源，覆者，覆水神也，治於須彌之山，以填固於巨海，遏斷東井長源則地機不淪也。謂須彌山不在東正，以總其綱紀，以關機制御之耳。此二字書東井華林之堂。形攝者，坤母形自出東阿之上，攝召鳥母也。上者，上選也。是上帝司命。玄者，玄都也。水之欲出，司命料校學仙人名，言上玄都也。此四字書太極宮中。

陀羅育邈渺炁合雲解義

　　此第三翰寵妙成天音也。陀者，天帝之內諱。羅者，月始生之名。陀在雲嶺之上，抱月而明也。此二字書月之上館。育者，天中神王，字育生。總十方飛天神也。邈是天中神王，羽林監神王，恒使匡御三界之上，簡人生死之籍。此二字書三便之門。渺者，渺渺也。炁者，結靈炁以為衣。合者，與飛天合景也。雲者，飛在雲上也。玄學者，受羽監符渺渺行雲霄之中，羽林結雲炁以成衣，入朱陵之宮，與飛天王合景雲上而飛也。此四字書紫微雲宮。

飛天大醜總監上天解義

　　此第四秀樂禁上天音也。飛天音是十方飛天神王也。此二字書玉臺之上。大者，大陳也。是三界之都錄，主生死圖籍。醜者，醜伯也，是三界之魔王，常受事於大陳。此二字書三便之門。總是飛天都統之官，常攝八會之炁，以促天地之運。監者，天王之監領長夜之官。上者，上南官也。天者，天賓也。學知此音，則天王監列言大院，上昇南宮，與天同賓也。此四字書紫微長樓。

沙陀劫量龍漢瑛鮮解義

　　此第五元上常融天音也。沙者，沙蘭宮也。是紫微之別館，在玉清之上，煥乎紫虛之中。陀者，陀丘之眾也，沙蘭宮中有陀丘之眾，巨億萬人。陀丘者，是新得度受靈之人也。功德未備，故停散其中，劫運一交，則陀丘之眾，計功之重而得昇度朱陵之宮，受福而仙也。劫量者，此阿丘之眾運劫之交，則受品量而仙也。此四字書紫微上宮，通陽之館。龍漢者，龍漢之劫也。瑛者，爾時飛天神人也。鮮者，南宮之童也，皆主開運鍊魂度仙之事。此四字書天北元玄斗之中。

碧落浮黎空歌保珍解義

　　此第六騰勝玉隆天音也。碧者，碧霞之雲也。落者，雲中飛天之神，乘碧霞朝七寶宮也。浮黎，天王之內名也。此四字書玉清雲官。此北方而言東方之事者，一天各有八方，八字各明其方，則為天中之東方也。空者，天中侍晨也。一肅靈風聚煙，靈風既鼓音成洞章。歌，洞章也。保者，保不終劫也。珍者，珍自然之篇，以度人也。此四字書紫陽上館。

惡奕无品洞妙自真解義

　　此第七龍變梵度天音也。惡奕，天王之內名也。龍漢受九仙之鍊而得進大聖之號，主昇度之人。此二字書紫微太虛之綰。元者，大元真人，主長夜魂功德之錄。品者，真人品量幽魂之罪福也。洞者，洞明宿對也。妙者，妙化之堂也。自者，入也。真者，合真也。言學人洞明宿對，得入妙化之堂，自入懼樂之舍，而與天合真也。此六字書南陽上宮紫臺之軒。

元梵恢漠幽寂度人解義

　　此第八太極平育賈奕天音也。元梵者，元始梵風澤之炁，抗舉澄漢之精，高而洞浮，懸而不落也。澄漢，一本作登漢，皆出內音。恢漠者，遠而無礙，有而且无，微妙不可名之稱也。此四字書玉清上宮太極之陽臺。幽寂者，幽寂中有真也。度人者，受度之人為靈文所度也。人修六龍梵之行，即得化形出於三界之上也。此四字書北闕玄牝之戶。

後序一科

　　此科道君重序經也。此明隱語之始末，功果之所致也。方一丈者，十尺，周十方也。用丈者，長也，萬善之長者也。正者，音中國之音也。天真皇人昔書其文以為正音者，以梵音名地上物，仍以為中國之正音也。論其音在天上，則為天上之正音，名太上之妙物，在他方國土亦得通用。名邊國之異物，无所偏滯，此同是正音，但名物異耳。猶如外國亦用五音四聲，中華亦用五音四聲，物名不同而出聲者同也。一切萬物皆然。天真皇人今日所解，止為中國之正音，不及邊方異域也。正音之中，有同有異。同者，如上天曰阿那，此問亦曰阿那，无異外國，呼缽為缽，蘇勞為蘇勞，而此間仍以為名也。異者，天上呼菩提曰道，此間呼為上真，如外國名文為儒，此間直言為文，此則音雖為異而皆成好語，不成惡言，所以獨為真妙无量之音也。今用菩提為上真，則道音隱，文為文，則儒音沒，故通曰隱語也。諸天者，諸天中有靈寶大道皇帝眾聖也。勳者，功勳轉大，大則魔王保舉也。上仙道備者，功行周也。遊行三界者，不住三界也。金門者，太霞九宮金門也。在西關之分，太素之天，幽玄之上，門內有騫樹，上有金翅之鳥，下有冶鍊池，池有石景金髓玉膏，諸學成仙者，昇天及尸化，皆經金門受鍊，金翅鳥以毛羽結為仙服，以登上宮云。

此音无不辟至玄玄也

　　此是元始靈書中篇經中舊序，總結前隱語之盛德也。琳琅者，珠玉之有聲者也。言玉音既發，如琳琅之振響也。一說洞章奏則琳琅嚮應也。冥，寂也。慧者，智慧也。洞者，相通也。清者，澄徹也。无量者，平等兼濟，度人无量也。玄玄者，義極玄玄，玄於經術之玄也。此六事總結之功德也。无量一本作大量。言大无不包，量度一切也。此本出內音，題云大梵隱語元量音。經文云是謂无量，普度无窮，非大量也。

洞玄靈寶度人經大梵隱語疏義竟

Source Colophon

The Chinese text follows the Chinese Wikisource transcription of the Daoist Canon edition of this text (article 洞玄靈寶度人經大梵隱語疏義, revision of 13 July 2009), inspected from a witness copy captured on 8 August 2026. Chinese Wikisource transcriptions are published under CC BY-SA 4.0 and the GFDL; the text itself is ancient and in the public domain. The wiki header and license templates have been removed; the text is otherwise complete and unaltered.

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