《太上无极大道自然真一五称符上经》

This scripture is a treasured text kept by the Most High within the Purple Tenuity Terrace. The Perfected Ones stored it in a cave chamber on a famous mountain. Another account says it was secretly kept north of Mount Lao.

Laojun said: “Before chaos first opened, there was a subtle source. Before Heaven and Earth were formed, the naturally occurring revealed text of Lingbao already existed, preceding all things with form and name. I am the profound gateway of the Great Dao of Lingbao. Having received its subtle essence, I became a deity of the three realms—Heaven, Earth, and humanity. The five talismans divide clear Qi from turbid Qi. I am about to depart. This talisman scripture is secretly kept within the Purple Chamber; its transmission will never end.”

Ge Xuan said: “The movement of the Great Dao has no end.”

Laojun said: “The Most High Lingbao came into being before Heaven, Earth, and the myriad things. It dwells within the constant principle of the Great Dao, which is formless and imageless, empty, still, and boundless. It moves through the realm of the Non-ultimate and Wuwei (non-action), blending and generating all things naturally. Revered and secretly kept within the Purple Chamber, it will be transmitted without end.”

Ge Xuan said: “The movement of the Great Dao has no end.”

Here, “Purple Chamber” refers to a mysterious and revered place for storing scriptures. The “five talismans” are the talismanic symbols mentioned in the text, associated with the division of clear and turbid Qi in Heaven and Earth.

Laojun said: The Supreme Lingbao, the highest way of the Numinous Treasure, existed before heaven, earth, and all things came into being. Rooted in the formless, still, and everlasting Great Dao, it moves within boundless non-action and naturally brings all things into existence. Its worth cannot be measured and its rank is supreme; for this reason, it is called “Supreme.” It is so vast that nothing lies beyond its embrace, and so subtle that nothing lies beyond its reach. Its principles are wondrous and difficult to fathom, and they are the foundation followed by heaven, earth, and humanity alike.

In heaven, it sets the five planets in motion and makes the sun and moon shine. On earth, it causes the Five Peaks to guard the four directions, gives rise to towering mountains and deep seas, and plays a part in the rule of lords and princes over the Central Plain. In the human body, it keeps the five limbs healthy. Without Lingbao, how could heaven reveal its light? Without Lingbao, how could earth reveal its form? Without Lingbao, how could spirits enter the netherworld? Without Lingbao, how could people survive? Thus, heaven, earth, and humanity accord and connect through the numbers three and five, ultimately returning to unity.

All things flourish and grow by taking me as their root and their gateway. Why do they call me their root and gateway? Because I possess the Lingbao scriptures. Carry this text to the Court of Penglai, the legendary abode of immortals, and pay your respects: you may then become a perfected person, one who has attained the Dao. Enter the Bright Hall at the center of the various heavens, pass through the Jade Pivot, the star or celestial palace symbolizing the hub of the heavens’ movements, and ascend to the Purple Palace of Boundlessness; there, you may be honored as a Dao Lord. This text can also govern the myriad things below, come to the Central Plain, and be kept in secret on the northern slopes of Mount Lao. When the Five Emperors pass the throne to one another in succession, it must not be transmitted casually. Anyone who transmits it without authorization will suffer death and calamity.

Laojun also said: When a snake obtains Lingbao, it transforms into a divine dragon; when a bird obtains it, it becomes a phoenix. Beasts of the mortal world obtain Lingbao on the northern slopes of Mount Lao. When the Five Emperors pass the throne to one another in succession, it must not be transmitted casually. Anyone who transmits it without authorization will suffer death and calamity.

Laojun said: When a snake obtains the numinous treasure—a precious Daoist teaching or ritual object—it transforms into a divine dragon. When a bird obtains it, it becomes a phoenix; when an ordinary beast obtains it, it becomes a qilin; and when a mortal obtains it, that person is called a sage.

What is a sage? If you possess this true text that opens the way to the divine, and often recite and uphold it, you can travel freely among the Five Great Mountains and roam at ease through the vastness of space. You can transform your internal organs and change your appearance; accumulate deep and pure Daoist virtue and vital energy; command ghosts and spirits; reach in every direction; appear and disappear unpredictably; ascend high, riding the clouds; journey far to the lofty realm of emptiness and purity; go to the immortal palaces of Penglai; meet the perfected immortals and become one of them; attend court in the Purple Palace, the celestial palace; and, together with the great sage and revered spirits, accomplish merit.

In ancient times, after the Yellow Emperor obtained this scripture, he rose to become the Lord Emperor of Great Unity and ascended to Heaven together with the Five Emperors. This is the method for becoming an immortal and ascending to Heaven. Anyone who can uphold this scripture and devotedly make offerings to it is said to have entered the Supreme One’s Golden Palace in Heaven and is titled an immortal, a perfected being.

Laojun also said: Ascending to Heaven together with the Five Emperors is the method for becoming an immortal and ascending to Heaven. Anyone who can uphold this scripture and devotedly make offerings to it is said to have entered the Supreme One’s Golden Palace in Heaven and is titled an immortal, a perfected being.

The Lord Lao said: When a state is about to prosper, it should study and pass down this scripture. Anyone who wishes to attain wealth and rank, prolong life, and remain youthful may seek the sacred treasure revered in Daoism, the Lingbao.

If the Son of Heaven obtains this scripture, phoenixes will come to pay homage, the Five Planets will follow their proper courses, and the sun and moon will shine brightly. The four quarters will submit, and all under Heaven will be peaceful and calm. Calamities and evil will not arise; the feudal lords will join in allegiance, the ruler’s life will be long, and the people will flourish without decline.

If a feudal lord obtains it, the stars will shine brightly. It will bring benefit to the state and household, raise his rank, and allow him to live long and endure, ultimately preserving him in peace and free from calamity.

If a senior official obtains it, his life will be prolonged, and he will enjoy honored status and generous emoluments. He will advance in office, attaining the rank of a marquis, a king, or an official drawing two thousand bushels in salary. If a minor official or even an ordinary person obtains it, they will be able to observe the heavens above and examine the earth below, understand the affairs of spirits, open their hearts and reveal their spiritual nature, and foresee events before they occur. They will gain high office and generous rewards, wear jade ornaments that chime as they move, live longer, and have descendants in abundance.

If a woman obtains it, she may become a consort, empress, or companion to a ruler. Jade youths—attendants who serve immortals—will accompany her, and Qingyao, a title of a female immortal, will attend at her side. She will bear noble sons, have a face as beautiful as a jade flower, live as long as the sun and moon, and shine with radiant beauty.

The Immortal Lord said: Since ancient times, the highest methods of the Dao have been transmitted to kings. Only those whose names are recorded among the immortals and who are destined to cultivate the Dao will encounter this scripture. Honor and uphold it, and you will surely become an immortal and ascend to Heaven in broad daylight. You may also receive offerings from kings and marquises, preserve your life and increase your years, protect the ancestral temple and secure the state, and enjoy great good fortune for a long time. My words are now complete.

Laojun said, “‘Numinous’ means communicating with the Dao. One who reaches the utmost numinous state and accesses the Great Dao can command the myriad spirits. ‘Treasure’ means being able to preserve oneself in harmony with Heaven and Earth; hence it is called the Numinous Treasure. ‘Supreme One’ is the most exalted state within the Dao. ‘Five’ refers to Heaven, Earth, humanity, and talismanic mandates. ‘Cavern Mystery’ means communicating with the true Dao within the empty cavern. It is the foundation of the Five Phases, and so it is called the Natural Talisman of the Fivefold Designation.

“This talisman corresponds above to the Five Stars and can harmonize the covenant of the Five Dippers. Below, it corresponds to the Five Sacred Peaks, with the Five Phases sharing a common root. Within, it is stored in the human five viscera: it is the foundation of five paths and can also harmonize the five tones. A Daoist who obtains it can harmonize the five viscera, reach the numinous powers of the celestial realm, and command the myriad spirits. While seated, one can summon a kitchen that provides food; one can ride clouds and dragons and ascend to Heaven in broad daylight. One can ascend to Heaven or descend to Earth, transform without limit, and act according to one’s will.

“The methods of the Dao are not difficult, but they should be carefully stored in a jade coffer and treated with caution; they must not be passed on lightly. They can endure through countless kalpas without ever coming to an end.”

The Immortal Lord said, “Heaven and Earth have their cycles of tribulation and times of ending, but the Dao has no end.”

The Old Lord says: Goumang, the Great Emperor of the Year Star in the East, governs the Year Star and the East. He holds the Lingbao Eastern Title Talisman and bears the courtesy name Tongming. He is a divine official of Mount Tai in the Eastern Marchmount, commands four thousand three hundred subordinates, and has the surname Liu and the courtesy name Gaiqing. The Jade Maiden of the Azure Waist is the talisman’s presiding deity and governs the liver. In terms of the body, the talisman corresponds to the two eyes, the left hand, and the ribs.

The East belongs to the royal phase and its season is spring. Its phase among the Five Phases is Wood, its musical note is jue, its color is azure, and its number is nine. It takes its model from the celestial Qi of lesser Yang. Its divine beast is the Azure Dragon, and its corresponding Heavenly Stems are Jia and Yi. If Daoists wish to attain immortality, enjoy long life, and command the gods, they may use azure silk as a base, write the talisman with a cinnabar brush, place it in an azure pouch, and wear it at the left elbow. By cultivating De and practicing the Dao, the spirits will come of their own accord. Ordinary people may carve the talisman on blue stone and use it to guard the East.

The Immortal Lord says: Each of the Five Emperors received one section of the Supreme Lord’s Lingbao Natural True Writ. Later, the scripture was divided into five sections. Originally, they all belonged to a single section: this section is the Dao’s True Writ, spread throughout and encompassing the four quarters of Heaven and Earth.

The Old Lord says: If someone’s complexion suddenly changes and their mouth turns blue-green, the liver must be diseased. This is because Wood is being overcome by Metal. One should quickly wear the Southern Title Talisman in the West and place the Northern Title Talisman in the East, then make and ingest the Eastern Title Talisman to calm the spirit, prolong life, and cure illness. Persevere for twenty-seven days, the number of three nines, and no illness will remain incurable. This is what is meant by being saved from danger and returning to life after death.

The Old Lord says: If people wish to gain wealth or marry a woman, make an agreement or swear an oath, plan a good undertaking and hope it succeeds, or submit a memorial seeking help from influential people, a favorable resolution to a lawsuit, or redress for an injustice, all these matters are governed by the Jade Maiden of the Azure Waist. Those who wish to receive these blessings and fulfill their desires should first practice the Eastern Title Talisman for forty-five days, the number of five nines, and then practice the Northern Title Talisman to bring them to completion.

Laojun said: When people struggle to make a living, their money gathers and then slips away, and despite planning projects and calculating again and again, they cannot accomplish what they set out to do. Others also come to hate them. These troubles are governed by the Jade Maiden Qingyao, a spirit in charge of related misfortunes and blessings. Those who seek blessings should first use the Eastern Weighing Talisman for forty-five days, then use the Northern Weighing Talisman.

Laojun said: When people struggle to make a living, their money gathers and then slips away, and nothing goes right with their plans and projects. Others also come to hate them; they are repeatedly falsely accused, have grievances they cannot voice, and find themselves trapped with nowhere to turn for help. Those who wish to dispel these calamities and be freed from blame should first use the Eastern Weighing Talisman for ninety days, then use the Northern Weighing Talisman for fifty days.

Laojun said: The south is governed by the Red Emperor Taihao of the Planet Mars, and the Southern Weighing Talisman belongs to the Lingbao tradition. Its talismanic characters are called “Yang-Opening.” The divine officials of Mount Heng, the Southern Peak, number nine hundred and ninety. Their surname is Huang, though some say it is Chen; their courtesy name is Youlin. The Red Jade Maiden, the goddess who presides over this talisman, directly governs it and is associated with the human heart. In the body, it is connected to the mouth, lips, tongue, and chest. The south corresponds to summer, Fire among the Five Phases (Wood, Fire, Earth, Metal, Water), the “zhi” note among the five musical notes, the color red, the number three, sunlight and the Qi of the sun. Its sacred beast is the Vermilion Bird, and its calendrical stems are Bing and Ding.

A Daoist who seeks the way of the immortals, longevity, and the power to command spirits may use red silk as the talisman paper and write the talismanic characters in yellow ink. Place it in a red talisman pouch and wear it over the heart. At the same time, cultivate De and practice the Dao; the spirits will naturally come. Ordinary people may take a red stone and inscribe the talismanic characters on it in yellow, using it to guard the south. The Immortal Lord said, “The Southern Emperor bestowed this scripture.”

Laojun said: If a person’s complexion suddenly changes and the inside of the mouth turns red, this may be taken as a sign of heart disease. It is caused by Fire Qi injuring Water. One should promptly cultivate De and practice the Dao; the spirits will naturally come. Ordinary people may take a red stone and inscribe the talismanic characters on it in yellow, using it to guard the south. The Immortal Lord said, “The Southern Emperor bestowed this scripture.”

The Old Lord says: If people’s faces suddenly change color and their lips turn red, this may indicate heart disease, caused by Fire Qi injuring Water Qi. Immediately perform the “Central Chencheng Talisman” while facing north; then perform the “Eastern Chencheng Talisman” while facing south. After that, perform the “Southern Chencheng Talisman” and take it, to calm the spirit, prolong life, and treat illness. Continue for forty-two days, and every kind of illness can be cured. Even if the breath has stopped, it can be restored; if the jaws are clenched shut, they can be opened again.

The Old Lord says: If people wish to avoid injury from weapons and attacks by tigers and wolves, preserve themselves, protect their homes, and shelter their descendants, bringing harmony within and beyond the household, they may follow this method. The scripture says that after performing it, those who see you will be glad, and those who do not see you will think of you. It is suitable for military service and long journeys, and can avert calamity. Others’ plots to harm you will fail, and misfortune will not befall you. This method can also block the path of treachery and keep demons from entering the home. Curses, spells, and harmful witchcraft will rebound upon those who practice them, while calamities from lawsuits and disputes will be brought to an end. The Vermilion Jade Maiden is the presiding deity of this method. Those who seek these blessings should first perform the “Southern Chencheng Talisman” for twenty-seven days, then continue with the “Eastern Chencheng Talisman.”

The Old Lord says: Some people suffer from sores and calamities brought by livestock; they are often ill, their descendants repeatedly die young, and their households are discordant, with strife within and beyond the family. Some curse one another and cry out to Heaven in grievance; others harbor resentment or secretly use harmful witchcraft against one another. As a result, their protective spirits scatter and cease their watch, treachery enters the home, and demons cause trouble inside it. Those who set out on campaigns cannot return, and those who travel far cannot come home. They are also beset by disputes and lawsuits. Those who wish to dispel these calamities and clear away these offenses should first perform the “Southern Chencheng Talisman” for thirty days, then perform the “Eastern Chencheng Talisman” for ninety days.

The Lord Lao says: The West corresponds to the planet Venus and is governed by the White Emperor Shaohao, the legendary celestial ruler of the West. The West’s precious talisman is called the “Western Correspondence Talisman,” and its characters read “Communicating with Yin.” The divine official of Mount Hua, the sacred mountain of the West, commands a thousand attendants. His surname is Zhou and his courtesy name is Yuanqi. The one in charge of talismans and registers is the Direct Talisman, the White Plain Jade Maiden, who governs the lungs. In the human body, the lungs also correspond to the two ears, the right hand, and the sides of the torso.

The West belongs to Metal; its season is autumn, its note is Shang, its color is white, and its number is seven, corresponding to the Qi of the seven stars and Lesser Yin. Its symbolic divine beast is the White Tiger, and it corresponds to the days of Geng and Xin. A Daoist who wishes to attain the Dao of the immortals, live long without aging, and command the myriad spirits may use white silk as the talisman’s backing and write the talismanic text in black ink. Place it in a white pouch and wear it at the right elbow. If one cultivates De and practices the Dao, the deity one invokes will come of its own accord. Ordinary people may also take a white stone, inscribe the talismanic text in black, and use it to guard the West. The Immortal Lord says, “The Western Emperor has received this text.”

The Lord Lao further says: If someone’s complexion suddenly changes and their mouth turns pale, this indicates that the lungs may be ill: Metal Qi has been harmed by Fire Qi. One should promptly use the Northern Correspondence Talisman and wear it on the south side, then use the Central Correspondence Talisman and wear it on the west side. Afterward, make another Western Correspondence Talisman and swallow it to calm the spirit, prolong life, and treat illness. Persevere for thirty-five days, and every kind of illness can be cured. The scripture says that this practice can revive someone whose breath is nearly gone and bring the dead back to life, without the need to trouble physicians or medicines.

The Venerable Lord said: If people wish to serve their ruler with loyalty and attend to their teachers and elders, win their favor and approval, and receive special care and respect; if they wish to deepen their learning, become clever, and rise to prominence in official life; if they wish to cross rivers and seas safely, enter mountains, forests, lakes, and marshes, and fulfill their desires; or if they wish to profit in business and avoid illness and death in the family, these matters are all governed by the White Plain Jade Maiden. Those who seek such blessings and fulfillments should practice the “Western Cheng Talisman” (a Daoist talisman method) for forty-nine days, then practice in conjunction with the “Central Cheng Talisman.”

The Venerable Lord said: When serving a ruler, one may incur blame and be cast out; when honoring a teacher or elder, one may make a mistake and be dismissed. One may find no way forward or back in one’s affairs, lose one’s office and status, and see one’s intentions thwarted. While crossing a river, one may repeatedly face danger and nearly drown; upon entering mountains, forests, lakes, or marshes, one may encounter hardship and alarm. One may lose money in business, suffer persistent illness, and face repeated deaths. Those who wish to dispel these calamities and be released from blame should first practice the Western Cheng Talisman for seventy days, then practice the Central Cheng Talisman for ten days.

The Venerable Lord said: The Star of the Northern Dipper’s handle (that is, Mercury) and the Dark Emperor (a northern deity revered in Daoism) bring calamities such as repeated danger of drowning, hardship and alarm in mountains, forests, lakes, and marshes, business losses, persistent illness, and repeated deaths. Those who wish to dispel these calamities and be released from blame should first practice the Western Cheng Talisman for seventy days, then practice the Central Cheng Talisman for ten days.

The Old Lord said: The North corresponds to the Star of the Year and is governed by the Northern talisman of the Numinous Treasure, under the Black Emperor Zhuanxu. The characters of the talisman can communicate with the spirits. The divine officials of Mount Heng, the Northern Peak, command two thousand attendants. Their surname is Xu and their courtesy name is Ziya. The Straight Talisman’s Great Mystery Jade Maiden oversees them and governs the kidneys in the human body. Their bodily correspondences are the waist, navel, genitals, and both feet.

The North belongs to winter and to Water among the Five Phases (Wood, Fire, Earth, Metal, Water). Its tone is yu, its color is black, and its number is five. It takes its model from the Qi of Great Yin. Its corresponding divine beast is the Black Tortoise, and its associated day stems are ren and gui. A Daoist who wishes to attain the way of the immortals, live forever, and command the myriad spirits may use black silk as a base and write the talisman with a blue brush. Place it in a black pouch and wear it on the back, directly opposite the heart. As long as one cultivates De and practices the Dao, the spirits one invokes will naturally come. Ordinary people may take a black stone and carve the talismanic writing on it in blue, using it to guard the North. The Immortal Lord said: The Northern Emperor received this talismanic text.

The Old Lord said: If someone’s complexion suddenly changes and their mouth turns black, the kidneys must be ill: Water Qi has damaged the Earth of the spleen. The Eastern talisman should be made at once and placed in the center; next, make the Western talisman and place it in the North; then make and take the Northern talisman to calm the spirit, prolong life, and cure illness. After five times nine, or forty-five days, every illness can be cured. The scripture describes cases in which breathing stops and then resumes, dimmed eyes regain their sight, and a scattered pulse and cold body grow warm again. There is no need to summon a shaman to perform rites or to use acupuncture and moxibustion.

The Old Lord said: If one wishes to draw worthy people to oneself and repel the vicious, flattering, and rebellious; win the favor of spirits and the goodwill of the people; be loved by both men and women; and obtain whatever one hopes for and desires; if one wishes to resolve people’s troubles and help them through hardship, and to succeed in every undertaking; to receive a response to every request and understanding when asking to borrow; and to prevent theft and the loss of property, these matters are governed by the Great Mystery Jade Maiden. Those who seek these blessings should practice the Northern talisman for twenty-five days, then combine it with the Western talisman.

The Old Lord said: The people have been abandoned by many worthy ones, and the spirits have also suffered harm. Their joy and anger have no constancy; they suddenly seem to go mad, and people’s hearts grow estranged. The Great Mystery Jade Maiden oversees this condition. Those who wish to receive blessings and fulfill their wishes should wear and carry out the Northern Invocation Talisman for twenty-five days, then wear and carry out the Western Invocation Talisman.

The Old Lord also said: The people have been abandoned by many worthy ones, and the spirits have also suffered harm. Their joy and anger are unpredictable; they suddenly seem to go mad, and people’s hearts grow estranged. Children and parents are no longer close, while foolishness, stubbornness, and delusion become more severe. People wish in their hearts to fulfill their desires, but find them increasingly impossible to achieve. They worry over other people’s affairs, then are convicted when those matters are exposed. They incur resentment from others, and their troubles grow heavier. Thieves repeatedly come to their doors, and their possessions are continually lost. Those who wish to dispel these calamities and remove their offenses should first wear and carry out the Northern Invocation Talisman for fifty days, then wear and carry out the Western Invocation Talisman for seventy days.

The Old Lord said: The central Star of Suppression, which guards the center, corresponds to the Yellow Emperor, Wenchang, and the Invocation Talisman in the Lingbao tradition. The talisman is called “Myriad Blessings.” The mountain official of Mount Songgao in the Central Peak commands nine hundred men. His surname is Wu, and his courtesy name is Great Granary. The Yellow Silk Jade Maiden who attends the talisman oversees the spleen; in the human body, she corresponds to the abdomen. The center belongs to Earth and governs the four seasons. In the Five Phases it is Earth; its musical note is Gong, its color is yellow, and its number is one. This direction takes its model from the harmonizing Qi of the earth at the center. Its spirit creature is the serpent-tortoise, and its corresponding days are Wù and Jǐ.

A Daoist who wishes to seek the immortals, attain longevity, and command the myriad spirits may use yellow silk as the talisman’s base and write the talismanic text with a white brush. Place it in a yellow pouch and tuck it inside the collar, wearing the pouch along the collar; it may also be worn on the head. Cultivate De and practice the Dao on Wù and Jǐ days. Once De has been cultivated and the Dao practiced, the spirits under one’s charge will come of their own accord.

The people may take a yellow stone and engrave the talismanic text on it in white, using it to guard the center.

The Immortal Lord said: The Central Emperor received a scripture.

The Lord Lao says: If people’s complexion suddenly changes and their mouths turn yellow, the spleen may be diseased. This happens when the spleen, associated with Earth, is overcome by the liver, associated with Wood. They should promptly use the Western Measure Talisman and affix it in the east. Then they should place the Southern Measure Talisman at the center. After that, they should make and swallow the Central Measure Talisman to settle the spirit, prolong life, and treat illness. After using it continuously for twenty-one days, all kinds of illness can be cured. The phrase “the Hun departs and returns, the Po leaves and comes back” means that the Hun and Po can be settled and restored. There is no need to petition Heaven; calamities and malevolent forces can be dispelled.

The Lord Lao says: If people wish for abundant harvests, thriving livestock, servants who remain settled and do not flee, recovery from illness, the resolution of legal disputes, victory in conflict, and success in all affairs, they may use these talismans. Those who hate me will suffer heartache and dry mouths; those who love me will receive blessings and remain free of calamity. Those who praise me and speak well of me will receive ever greater protection, while those who speak ill of me will face one lawsuit after another. In this way, the household’s decline and extinction can be ended and the gate of blessing opened, under the direction of the Yellow-Silk Jade Maiden, the goddess named in the scripture. Those who wish to bring about these outcomes should use the Central Measure Talisman continuously for twenty-seven days, then use the Southern Measure Talisman alongside it.

The Lord Lao says: If people’s fields yield poor harvests and suffer insect or locust infestations, leaving crops withered; if silkworms die in large numbers, livestock fail to breed, and servants flee; if they themselves suffer from hidden ailments that worsen after treatment; if others despise them, minor quarrels lead to lawsuits, calamities abound while blessings are few, and losses in the household steadily mount, then to dispel these calamities and release themselves from these offenses, they should first use the Central Measure Talisman continuously for ten days, then use the Southern Measure Talisman continuously for thirty days.

The Lord Lao said: “The Supreme Spirit Treasure Fivefold Natural Talisman came into being before Heaven and Earth took shape. It transformed into being along with the Qi of the Dao and is the true meaning of the Dao I transmit. Heaven and Earth came into being from it, and all the gods between Heaven and Earth belong to the Spirit Treasure.

“If you wish to purify the quiet chamber where you live and cultivate, to dwell in the mountains and summon divine beings, to avert disasters and avoid harm, and to unite with the Dao and realize the truth, you should obtain the True Writ of the Spirit Treasure, for it is the root of the Dao. Immortals and celestial gods from the ten directions, along with all the gods between Heaven and Earth, will come to pay their respects; mountain spirits and earth deities will also come to worship.

“If you wish to practice the profound methods of the Great Way of the Spirit Treasure, wear five talismans on your body, and the gods will gather to serve you. But you must be fated to cultivate immortality and already be registered in the Immortal Registers and the rolls of the Shangqing Palace. Such a person should obtain the Spirit Treasure Scripture, observe purification and abstinence, and wear the talismans according to the prescribed rules. Then you can live forever, free from death and aging.

“Before beginning cultivation, first determine the location of your quiet chamber or mountain dwelling, which mountain it stands on, and which star corresponds to that region. If your dwelling belongs to the Eastern Peak—the region of the eastern mountains—begin by practicing the Eastern Calling-Forth Radiance Talisman. At the start of spring, choose an auspicious, vigorous day such as a jia or yi day. Enter the purification hall and wear the talisman according to the ritual.

“Close your eyes and hold your hands in the firm-grip posture, clasping your thumbs and curling your fingers as in seated meditation. In your mind, summon the Azure Emperor of the East, riding a Green Dragon, to welcome you and travel with you to Mount Tai, the Eastern Peak. Visualize the mountain deity coming to protect you, with the Azure-Waisted Jade Maiden standing at your left. Keep a calm expression and gaze straight ahead, rejoicing as though you were seeing the divine beings with your own eyes.

“Next, visualize your liver as a deep, true green, like an egg, rising from your abdomen and emerging through your mouth. Then visualize the Eastern Year Star, Jupiter, as a deep, true green. A threadlike green radiance descends from the star, enters your mouth, and joins with your liver. Then swallow it as though swallowing food. Practice this for three sets of nine days, twenty-seven days in all. During this time, visualize the Eastern officials on duty that day, Riyuan and Taixuan, along with the qi of jia-yin and jia-chen, rising from your abdomen and emerging through your mouth. Then visualize the Eastern Year Star as a deep, true green. A threadlike green radiance descends from the star, enters your mouth, and joins with your liver; swallow it as though swallowing food.”

On every twenty-seventh day of the month, the Eastern officials on duty—the Historian Spirit Yuánrì, the Great Mystery Spirit, and the Jia Yin and Jia Chen Spirits—arrive, along with the officials of the Eastern Peak and the Jade Maiden of the Green Waist. The immortals of the limitless East also arrive.

Next, on days when the energies of Bing and Ding are strong, or at the Beginning of Summer, the practitioner performs the Eastern “Talisman for Opening Communication with Yang.” In the mind, the practitioner summons the Red Emperor of the South, riding a red dragon, to come and receive them, and travel together to Mount Heng, the Southern Peak. They visualize the spirit of the mountain arriving to protect them, while the Jade Maiden of the Red Scepter stands constantly before them. Then they visualize the heart, vivid red and egg-shaped, rising from the abdomen and emerging through the mouth. Next they visualize the planet Yinghuo (Mars) in the south, bright and scarlet. A threadlike red beam descends from the planet and enters the mouth, joining with the heart. Then they swallow it as they would food.

On every twenty-fourth day of the month, the Southern officials on duty—the Spirit Lin Gang, the Pillar Historian Spirit, and the Jia Wu Spirit—arrive, along with the officials of the Southern Peak and the Jade Maiden of the Red Scepter. The immortals of the limitless South also arrive.

Next, on days when the energies of Geng and Xin are strong, or at the Beginning of Autumn, the practitioner performs the Western “Talisman for Opening Communication with Yin.” In the mind, the practitioner summons the White Emperor of the West, riding a white dragon, to come and receive them, and travel together to Mount Hua, the Western Peak. They visualize the spirit of the mountain arriving to protect them, while the Jade Maiden of White Silk stands constantly at their right side. Then they visualize the lungs, pure white and egg-shaped, rising from the abdomen and emerging through the mouth. Next they visualize the planet Taibai (Venus) in the west, bright and white. A threadlike white beam descends from the planet and enters the mouth, joining with the lungs. Then they swallow it as they would food.

On every twenty-first day of the month, the Western officials on duty—the Spirit Jian Gang, the Mystery Essence Spirit, and the Jia Shen and Jia Xu Spirits—arrive, along with the officials of the Western Peak and the Jade Maiden of White Silk. The immortals of the limitless West also arrive.

Next, on days when the energies of Ren and Gui are strong, or at the Beginning of Winter, the practitioner performs the Northern “Talisman for Opening Communication with the Spirits.” In the mind, the practitioner summons the Black Emperor of the North, riding a black dragon, to come and receive them, and travel together to Mount Heng, the Northern Peak. They visualize the spirit of the mountain arriving to protect them, while the Jade Maiden of Great Mystery stands constantly behind them.

Visualize the kidneys as pure black and egg-shaped, rising from the abdomen into the mouth. Next, visualize the Northern Star (the stars of the north) as pure black. A fine black thread hangs down from the star and enters the mouth, joining with the kidneys. Then swallow it, as if truly taking it into the body. After practicing this way for fifteen days, the Northern deities Zhishi, Tianjian, and the Lunar Essence, the Jiazi deity, the officials of the Northern Peak, the Mysterious Great Jade Maiden, and the immortals of the boundless north will all arrive.

Next, choose a suitable day for practice among the days of Wu or Ji, when Earth Qi circulates in the months of the four seasons, and perform the “Ten Thousand Blessings Talisman of the Center” (the talisman method used for the central direction). Inwardly summon the central deities Jian and the Lunar Essence, the Jiazi deity, the officials of the Northern Peak, the Mysterious Great Jade Maiden, and the immortals of the boundless north. Then visualize the Yellow Emperor of the Center riding a yellow dragon to welcome you, and traveling together to the summit of Mount Song, the Central Peak. Visualize the mountain deities protecting you, with the Yellow-Silk Jade Maiden constantly at your side.

Then visualize the spleen as pure yellow and egg-shaped, rising from the abdomen into the mouth. Next, visualize the Central Star, that is, Saturn, as pure yellow. A fine yellow thread hangs down from the star and enters the mouth, joining with the spleen. Then swallow it, as if truly taking it into the body. After practicing this way for eighteen days, the deities of the boundless Great Dao will all arrive. The Ten Directions’ Eight Historians, the Parents of the Six Jia, the Jade Maidens of the Six Yin and Six Yang, the celestial officials and ranked stars, and the Four Seasons and Five Phases will all arrive as well, along with immortals from above and below, the four directions, the eight extremities, and the ten directions. Mountain spirits, earth numina, and a million divine officials will all come to protect you.

From then on, the practitioner is said to have entered the realm of immortals. Old ailments and every illness will heal of their own accord; the body will become healthy and clear, the eyes bright, and one will be able to perceive in all four directions. By cultivating De and practicing the methods according to the illustrated text, in the first year the Qi changes; in the second, the blood; in the third, the flesh; in the fourth, the skin; in the fifth, the bone marrow; in the sixth, the sinews; in the seventh, the bones; in the eighth, the hair; and in the ninth, the body’s form. When the substance and form of the whole body have changed, the cultivation of the Great Dao is complete.

The gods came forward to pay homage. Lingbao Huangzhang (a divine title and personal name) formed an alliance with the four seasons, making the radiance of the sun and moon shine in harmony. Above, he became a guest and friend of the Heavenly Emperor. He went to the deity Siming, who governs human lifespans, life, and death, to remove names from the register of the dead—the list of those destined to die—and to guard the Gate of Destiny, the threshold on which life’s continuance depends.

The Upper Volume of the Supreme Scripture of the Five Emblems of the Natural, True One of the Great Dao without Limit concludes here.

Editorial note: Several words and phrases in the scripture are written differently in the Dunhuang manuscripts. For example, “those who have the name of immortals in the Dao” appears as “Daoist practitioners who have the name of immortals,” and “Eastern Emblem” appears as “Eastern Victory Emblem.” In the names of the talismans, the character cheng is often written as sheng or teng in the Dunhuang manuscripts. Some other words and phrases have also been corrected on the basis of those manuscripts.

Notes on textual variants and editorial emendations:

• Item 15: “Hengshan” appears as “Qianshan” throughout the Dunhuang version.
• Item 16: “Chigui” was mistakenly written as “Zhigui” in the original and has now been corrected on the basis of the Dunhuang version.
• Item 17: “six times seven, forty-two days” has been corrected on the basis of the Dunhuang version. The character “Hao” may also be written “Hao.” Another record states that the Dunhuang version reads “one times three, forty-three days.”
• Item 18: “Turn back his heart” appears as “@ his heart” in the Dunhuang version.
• Item 19: “Respect and love” was originally written as “respect and receive” and has now been corrected on the basis of the Dunhuang version.
• Item 20: “Learning” was mistakenly written as “school” in the original and has now been corrected on the basis of the Dunhuang version.
• Items 21 and 23: “Mountains and marshes” appears as “mountains and forests” in the Dunhuang version.
• Item 22: “Seek profit” appears as “convenient and easy” in the Dunhuang version.
• Item 24: “With wishes and desires, what one hopes for becomes even less attainable” appears in the Dunhuang version as “With wishes and desires, what one hopes for repeatedly becomes unattainable.”
• Item 25: “Come to realize one’s guilt” appears as “instead incur one’s guilt” in the Dunhuang version.
• Item 26: “Make the circumstances favorable” appears as “convenient and easy” in the Dunhuang version. Another record states that the Dunhuang version reads “make the circumstances favorable at the beginning.”
• Item 27: “three times seven, twenty-one days” appears as “one times four, seven times twenty-nine days” in the Dunhuang version.
• Item 28: “All matters are auspicious” was mistakenly written as “every matter is beneficial” in the original and has now been corrected on the basis of the Dunhuang version.
• Item 29: “Speak of me” appears as “slander me” in the Dunhuang version.
• Item 30: “Decline and end” appears as “decline and calamity” in the Dunhuang version.

“Bring blessings and protection”: the Dunhuang manuscript reads “blessings and virtue.”

“Three times nine is twenty-seven days”: the Dunhuang manuscript reads “one, four, nine, thirty-six days.”

“Insects and locusts”: the original reads “insects and snails”; corrected according to the Dunhuang manuscript.

“Decline and ruin”: the Dunhuang manuscript reads “decline and calamity.”

“Purity and stillness”: the original reads “cleanness”; corrected according to the Dunhuang manuscript.

“Immortals”: the Dunhuang manuscript reads “Buddhas.”

The character “begin” has been supplied from the Dunhuang manuscript.

“Calm appearance”: the original reads “calm and settled”; corrected according to the Dunhuang manuscript.

In several places, “immortals of the limitless” is written in the Dunhuang manuscript as “Buddhas of the limitless.”

“Attending”: the original reads “being there”; corrected according to the Dunhuang manuscript.

“Immortals of the ten directions”: the Dunhuang manuscript reads “Buddhas of the ten directions.”

“Changing the skin”: the Dunhuang manuscript reads “changing the bones,” referring to replacing one’s bodily form.

“Imperial Zhang”: the Dunhuang manuscript reads “life and ability.”

“Controller of Destiny”: the original mistakenly reads “may command”; corrected according to the Dunhuang manuscript.

The Upper Scripture of the Supreme One on the Limitless Great Dao, Natural True Unity, and the Fivefold Talisman, Lower Scroll.

Laojun says: By practicing and wearing the Five Lingbao Talismans, the essences of the Eight Trigrams can remain permanently before the door pivot of the main room. Above, they govern the Taiwei Canopy, the region of celestial offices; within, they can discern the good and ill fortune of a household. If you wish to seek the Way of the immortals, you should first understand the Eight Essences. The Eight Essences are eight divine beings governed by the Dao, and all know the Mandate of Heaven.

To make the power of Lingbao appear continually, install eight divine officers. In the home, mark out positions according to the eight directions and the twelve earthly branches. Plant fourteen stalks of spirit-communing zhi grass at each branch position and on both sides outside the door. Also draw the Eight Trigrams, place numinous-through-the-darkness talismans in the eight directions, and paste the Five-Scale Talisman on the beam at the center of the main room. This will enable people to communicate with the spirits. Everyone in the household, young and old, men and women, will understand together, as if illuminated by the sun and moon. Sitting at home, they will know what is happening in the four directions, live long without growing old, and ultimately become immortals.

Clear out the main room and use it as a purification chamber. It should measure two zhang and four chi in both length and width, with positions arranged according to the eight directions and the twelve earthly branches. Take fourteen Zhangju, specific divine images or ritual objects referred to in the scripture. First take the one directly opposite the door and place it outside the main room’s door pivot, to bar all manner of evil spirits from entering. Then take the Zhangju for the twelve branch positions, beginning at Yin, and carve human figures in front of the main room. Carve male figures for the Yang positions and female figures for the Yin positions, then set them in their respective places in the room. At each branch position, dig the earth to make a level altar, with its surface flush with the ground.

At the spring equinox, boil orchids and mugwort in water gathered on five Yin days, then bathe and cleanse yourself. On the Mao day, draw water and brew chrysanthemum wine, placing it in the Yin and Mao directions. The following day, take the Zhangju. Before taking them, sweep the surrounding area and use small mats as seats, laying out fourteen places. Burn incense, offer wine and dried meat at each place, then bow twice and recite the invocation, saying:

If you can uphold the right Dao and remain honest and upright, guard the twelve palaces, and bring your breath into communication with the spirits, then I will now join with you in accord with the divine lord. We will become friends and travel together south of a certain sacred mountain. Call to me, and I will answer; ask me, and I will reply. We pledge not to deceive one another and form an alliance through a tally of written charms.

After offering the wine three times, put away the sacrificial offerings. Hold the root of the zhangju and carve it into a human figure. Once it is carved, give it a name and distinguish whether it is male or female. At dawn the next day, when the day is governed by the Eastern Well mansion, kneel at the gate and say: “Your descendant, so-and-so, has completed the ritual bathing today and will enter the room to install the zhangju.” Then, on the day of the five designations, each person takes a brush and writes the talismans on the corresponding days. Wear these five talismans in accordance with the prescribed rules. When ten days have passed, burn incense at once. On the appointed day, at the hour of Chen, make an offering to the zhangju. First call it by name, then recite the incantation: “So-and-so, you are conversant with the spirits. Now you and I share a name. When the twelve double-hours and the sixty-year cycle have turned, you should answer me in the human world on the twelfth day.” After the offering, you need only burn incense on your own, visualize the Eight Scribes—the spirits who convey news from the immortal realms—and remember their names. Then take baihua, dry and grind it, and each time ingest one cunbi, a measure of about one spoonful. In the main hall, visualize the spirits within yourself and become friends with the Eight Scribes.

Thereafter, whenever a day is governed by the Eastern Well mansion, remove the talismans, bathe, and put them on again; do the same on the subsequent appointed days. Bathe in this way five times, bringing the total number of days to 124, and all the spirits will have descended. Sometimes you may hear their voices; at other times you may see their forms, as depicted in pictures. At dawn the next day, make an offering beneath the main hall’s door pivot, and the spirits will speak with you.

The Six Jia Jade Maidens, Qingyao, Chengyi, and the other spirits will also have descended, but they do not speak with people. Therefore, first have the Eight Scribes attend you. Once you understand affairs in the human world, ask the Eight Scribes about the immortals’ methods for attaining longevity. They will enter Heaven on a person’s behalf to consult the registers of past destinies, then report what they find. If you were not originally entered in the registers of immortals and the living, you are still far from becoming an immortal. At most, through cultivation and service to the Dao, you may gain wealth and honor and extend your life to three or four hundred years. Even if you take only medicines such as divine elixirs and golden liquid, you will still stray from the Great Dao.

If you seek long life, command the Eight Historians—the eight spirits responsible for conveying messages and bringing about transformations—to alter their forms and bring you various objects. Untie and set out the appellation talisman used to command spirits, place it in a pouch of five-colored cloth, and hang it inside your sleeping tent. Then, with a vermilion brush, draw on white silk the talisman of the Eight Awe-Inspiring Spirits of the Mysterious Cavern, which connects with spirits through the Eight Trigrams (Bagua). Affix it to your chest to command the Eight Historians.

Frequently use the Five Talismans and the restraining seals—ritual objects described in the scriptures for binding spirits and preventing them from leaving—to summon the Eight Historians and keep them from departing. The eight talismans display authority and direct the Eight Historians, but cannot make them stay for long. So put away the restraining seals, placing each in its own leather pouch. Then make a bamboo cage-shaped box like a jar to hold the articles used by the twelve attendants. Cover it inside and out with leather. This is called the “Secret Chamber of Harmony and Unity for Communicating with Spirits” and should be kept inside the sleeping tent.

Each morning, bow twice and recite the incantation: “Spirit-Communicating Lord So-and-so, please remain in constant communication with the spirits of your descendants. May you today ride with Historian Jia on a blue dragon, entering and leaving the hidden realm. As for what is said today, heed the commands of the two people beneath the household gate, and follow the household with which you have communicated, settling there in peace.”

When going out, call upon Lord So-and-so, who guards the doorway and communicates with spirits, and forbid the five kinds of evil spirits and demons from entering the Jade Chamber, the purified inner room in Daoist practice. Let immortals, the Radiant Dao Jade Maidens, and the various spirits of the Six Jia enter. When dressing, carry the talisman on your person and visualize the Eight Historians accompanying you; they will follow wherever you go.

If you wish to become invisible and change your form, visualize the Eight Historians at your left elbow. Then, as you walk among a crowd, you can become invisible and unseen. If you wish to bring auspicious or uncanny omens to passersby, simply tell them what to do and direct them to remain at a specified place. People will hear the sounds, while the Eight Historians bring about the transformations; almost nothing will be beyond their power.

After mastering this kind of magical art through cultivation, one can gather up and record all things, meet with ghosts and spirits, and see distant places in all eight directions while seated. One can also make the sun and moon suddenly dim or brighten, throw the five colors—green, yellow, and the rest—into disarray, send the stars off their regular courses, and set the Five Peaks turning and shifting across the land. One can alter the seasons and reverse Yin-Yang, causing plants to grow in winter and frost to form in summer, while thunder and lightning roar and dense clouds and mist churn.

When blessings and De accumulate, calamities can be dispelled. A practitioner who cultivates this Way may be invested as an Immortal King. Once the powers of transformation have been attained, all things become accessible. One can save the living, lengthen lives cut short, offer aid widely to the people, and protect all beings with compassion.

Yet one must never slight the people of the world, nor recklessly act against the right Way and fill them with fear. If the people are driven by this to pray and make offerings to the heavenly gods, the stars in the heavens will bring punishment upon the offender, and the path of cultivation will grow more distant. Take care. If one can go three years without offending the spirits, then even without an original allotment for long life in the registers of fate, a ritual master can petition Heaven on one’s behalf for an additional thousand years. The Immortal Duke said, “Cultivate good deeds diligently; when your accumulated merit reaches three hundred, you can extend your life by a thousand years.” Good deeds means rescuing those in danger and saving lives. There is no need to command the Six Jia, the divine generals mobilized through Daoist talismans and registers. The most important aim in studying to become an immortal is to seek long life, ascend beyond the world, and deliver oneself from it. Human life is limited, so one must strive at every moment. Do not let the years slip by and the opportunity for cultivation pass; perhaps then you may escape death.

The Lord Lao said, “Wearing the Lingbao Fivefold Tally (a tally used in Lingbao purification rites) and entering the purification hall can summon the spirits of Yin and Yang among the Six Jia. The method follows the prescribed rules, though it differs from the practice of the Eight Historians. The required period of a hundred days and the ‘spirit-communicating herb’ also differ.

The Six Jia purification rite calls for wearing the tally on days corresponding to the four seasons, and is completed within a year. The Six Jia are exalted and dwell in the celestial realm; the spirits of the Five Dippers are merely their subordinate officials. Only after 1,240 days should one receive the Parents of the Six Jia, the Spirit-Communicating Diagram of the Six Jia, the Spirit-Communicating Tally, and the Diagram of the Treasure Register. Only then may one summon the spirits and command them.

The Parents of the Six Jia must be obtained from the sunny side of the mountain to which the mountain in question belongs. Each mountain also has its own mountain spirit. One must first determine which mountain a spirit belongs to before taking it. This herb has several names: Ghost Arrow, Ghost Courier, and Solitary Shake. Take its root, which bears thirteen nodules. The largest, at the center, is called the Parents of the Six Jia; the other twelve are arranged around it and correspond to the directions of the twelve Earthly Branches. Those in the yang positions are called the Six Jia, and those in the yin positions the Six Ding. Bing, Wu, Geng, and Ren accompany Jia; Yi, Si, Xin, and Gui accompany Ding. This is the correspondence between Yin and Yang.

Carve each of these nodules into a human figure, following the forms shown in the illustrations. After identifying the hours to which they correspond, place them indoors. The figure inscribed with characters at the center represents the sacred lord Kui Gang; the other twelve figures represent the Parents of the Six Jia. Each is assigned its corresponding hour and represents one of the Six Jia. On every Jia day, offer wine and meat in sacrifice.

Before the third day of the third month, take hair from a tiger’s head and plant it in the center of a courtyard, then water it with sheep’s blood and crow’s blood. Afterward, the herb corresponding to the Parents of the Six Jia will grow, in thirteen stalks. Nodules will form beneath the roots; they will be blue-green, and their juice will also be blue. Use the juice to write the Spirit-Communicating Tally, as well as every other tally that the instructions require. Once the writing is complete, grind the roots into powder and place it in the hall. On the days assigned to each, take it with “well-flower water,” water drawn from a well at dawn. At sunrise, take the tally; at midday, take the powdered herb. In both cases, follow the ritual shown in the illustrations.

After three years, affix the five talismans to the four walls of the purification hall, and place the Yellow Emperor’s talisman on the central beam. Once your practice has borne fruit, put the talismans into pouches of five colors and store them in a secret chamber.

The Immortal Lord said: When the Way has been successfully cultivated, the spirits of Heaven and Earth, together with the officials of the great demons of the Three Realms, will all come to heed your commands. Why, then, deliberately summon them? It is therefore not essential to perform the Six Jia jiao ritual. Those who seek immortality should make their foremost aim ascending into the clouds and riding in a dragon chariot.”

The Lord Lao says: The Supreme Lingbao, the highest Way of the Numinous Treasure, has always existed before Heaven and Earth took shape. Since its original source, it has passed through countless kalpas, spans of time beyond measure. It abides within the spontaneous chaos and is the true Great Dao. Within the Dao, it is the Dao’s foundation; within the teachings, it is the source of instruction. The teachings of the ten directions—the above and below and the four quarters—begin with Lingbao.

If you cultivate the five kinds of talismans, you can connect with many Perfected Ones. In the east, Lingbao’s residence is called the Fragrant Grove Lodge. Its Perfected One is named Entering Diligent Cultivation, with the courtesy name Reverent Foremost. He governs the Zhen trigram of the Bagua (Eight Trigrams), and the deity assigned to him is named Firmness Established. In the south, Lingbao’s residence is called the Joyful Grove Lodge. Its Perfected One is named Unceasing Diligent Cultivation, with the courtesy name Awakened Foremost. He governs the Li trigram, and the deity assigned to him is named Moon Essence. In the west, Lingbao’s residence is called the Flowery Grove Lodge. Its Perfected One is named Practicing Diligent Cultivation, with the courtesy name Treasure Foremost. He governs the Dui trigram, and the deity assigned to him is named Great Mystery. In the north, Lingbao’s residence is called the Foremost Grove Lodge. Its Perfected One is named Walking in Diligent Cultivation, with the courtesy name Beneficent Foremost. He governs the Kan trigram, and the deity assigned to him is named Heaven’s Foundation.

In the northeast, Lingbao’s residence is called the Lotus Grove Lodge. Its Perfected One is named Compassionate Diligent Cultivation, with the courtesy name Virtue Foremost. He governs the Gen trigram, and the deity assigned to him is named Sun’s Origin. In the southeast, Lingbao’s residence is called the Golden Grove Lodge. Its Perfected One is named Exhaustive Diligent Cultivation, with the courtesy name Eye Foremost. He governs the Xun trigram, and the deity assigned to him is named Mysterious Essence. In the southwest, Lingbao’s residence is called the Treasure Grove Lodge. Its Perfected One is named Superior Diligent Cultivation, with the courtesy name Bright Foremost. He governs the Kun trigram, and the deity assigned to him is named Pillar Scribe. In the northwest, Lingbao’s residence is called the Vajra Lodge. Its Perfected One is named Diligent Cultivation in a Single Realm, with the courtesy name Dharma Foremost. He governs the Qian trigram, and the deity assigned to him is named Firmness Approached.

Above, Lingbao’s palace is called the Treasure Grove Palace. Its Perfected One is named Ultimate Diligent Cultivation, with the courtesy name Worthy Foremost. He governs the Floral Canopy, and the deity assigned to him is named the Eight Essences. Below, Lingbao’s palace is called the Water Essence Palace. Its Perfected One is named Brahma Diligent Cultivation, with the courtesy name Wisdom Foremost. He governs the Water Court of the Five Tones, a divine realm associated with the five tones and the waters. The deity assigned to him is named the Eight Scribes. The Eight Scribes are the eight numinous spirits between Heaven and Earth, who often enable people to communicate with the spirits.

Any Daoist, aspiring immortal, or commoner’s child who wishes to uphold the true Dao I have transmitted throughout the ten directions—the true Dao made universal—and attain the immortal state of ageless longevity should take the Lingbao (Numinous Treasure) and first summon the “Eight Scribes,” the names of divine beings or immortal officials mentioned in the scripture. Plant spirit-communing mushrooms in meditation chambers, palaces, and sacred halls; conduct the observances according to the twelve double-hours; and, following the ritual rules, wear Lingbao texts on the appropriate days of the four seasons.

On the fifteenth day of the first month or the seventh day of the seventh month, make the five Lingbao seals in a meditation chamber or palace and place them at the four sides and in the center. In a splendid meditation chamber, affix the seals to the four walls and place the central seal on the main beam. Conceal them all from ordinary people. Burn incense and perform the rites; hold in focused contemplation the names of the Supreme One’s true Lingbao teachings of the ten directions; recite Daoist scriptures; pray for and call to mind the high immortals ascending to the Palace of Taiji (the immortal realm), along with the Eight Scribes; and keep the body and mind pure.

The scripture repeats this rite of placing the seals, burning incense, and contemplation: make the five Lingbao seals and place them at the four sides and in the center of a meditation chamber or palace, concealing them from ordinary people. Burn incense and perform the rites; hold in focused contemplation the names of the Supreme One’s true Lingbao teachings of the ten directions; recite Daoist scriptures; pray for and call to mind the high immortals traveling to the Palace of Taiji and the Eight Scribes; and keep the body and mind pure.

On the day of Beginning of Spring, the hosts of the Northeast—the many deities and immortals who come from that direction—and the Perfected One of Compassionate Vigor, De Shou, arrive together at the place of the Great Dao Perfected One, the Gen spirit Ri Yuan, and all begin the rite together. Then your body manifests a radiance like blue-green jade and gold. If you can take it, you will live for ten thousand kalpas.

On the day of the Spring Equinox, the hosts of the East and the Vigorously Cultivating Perfected One, Jing Shou, arrive together at the place of the Perfected One, the Zhen spirit Jian Gang, and begin the rite together. Then your body manifests a blue color like indigo. If you can take it, you will live for twenty thousand kalpas.

On the day of Beginning of Summer, the hosts of the Southeast and the Vigorously Cultivating Perfected One, Mu Shou, arrive together at the place of the Perfected One, the Xun spirit Xuan Jing, and begin the rite together. Then your body manifests radiance in blue-green, red, and yellow. If you can take it, you will live for thirty thousand kalpas.

On the day of the Summer Solstice, the hosts of the South and the Vigorously Cultivating Perfected One, Jue Shou, arrive together at the place of the Perfected One, the Li spirit Yue Jing, and begin the rite together. Then your relic—the spiritual essence gained through cultivation—appears in a cinnabar-red color. If you can take it, you will live for forty thousand kalpas.

On the day Autumn Begins, beings from the Limitless World of the Southwest and the Perfected One Ming Shou, who practices the Highest Diligence, come together to the Kun Deity Zhu Shi, the divine official corresponding to the southwest and the Kun position. They jointly open the talisman registers, and relics red as cinnabar appear. Whoever can ingest them will extend their life by forty thousand kalpas.

On the day Autumn Begins, beings from the Limitless World of the Southwest and the Perfected One Ming Shou, who practices the Highest Diligence, once again come together to the Kun Deity Zhu Shi. They jointly open the talisman registers, and relics yellow as gold appear. Whoever can ingest them will extend their life by fifty thousand kalpas.

On the day of the Autumn Equinox, beings from the Limitless World of the West and the Perfected One Bao Shou, who practices the Habitual Diligence, come together to the Dui Deity Tai Xuan, the divine spirit corresponding to the west and the Dui position. They jointly open the talisman registers, and relics white as silver appear. Whoever can ingest them will extend their life by sixty thousand kalpas.

On the day Winter Begins, beings from the Limitless World of the Northwest and the Perfected One Fa Shou, who practices the Diligence of One Realm, come together to the Qian Deity Lin Gang, the divine spirit corresponding to the northwest and the Qian position. They jointly open the talisman registers, and relics mottled blue and yellow appear. Whoever can ingest them will extend their life by seventy thousand kalpas.

On the day of the Winter Solstice, beings from the Limitless World of the North and the Perfected One Hui Shou, who practices the Diligence of Action, come together to the Kan Deity Tian Jian, the divine spirit corresponding to the north and the Kan position. They jointly open the talisman registers, and water-blue relics appear. Whoever can ingest them will extend their life by eighty thousand kalpas.

At the turning of the seasons, on the days of Wu and Ji (days marked by the heavenly stems Wu and Ji), beings from the Upper and Lower Limitless Worlds, together with the Perfected Ones Xian Shou and Zhi Shou, who practice the Utmost Diligence and Brahmic Diligence, come together before the Eight Essences and Eight Officials (eight numinous beings and eight divine officials). They jointly open the talisman registers, and bodily radiance in five colors—blue-green, red, white, black, and yellow—appears. Whoever can ingest it will become fully aligned with the Great Dao and endure forever.

After one year of ingesting the talisman registers, beings from the Limitless Worlds of the Ten Directions and the Perfected Ones of the Ten Directions who have already attained the Dao will all come together. Before the Eight Officials open the talisman registers, the radiance of the talisman recipient will appear, allowing him to meet the Perfected Ones. In this way, the immortal Dao and long life are achieved.

Those who cultivate the Dao, as well as ordinary people, may be unable to practice the Way according to a method of cultivation. But if they keep this talisman scripture in their home, carve its talismans into stone and set them in place as guardians, and carry out the prescribed rites, they can receive the protection of divine light. This will prolong life, bring clarity of mind, and produce effects as evident as the sun and moon. Every illness will be cured; mountain and river spirits, ghosts, demons, and calamities will disperse. It can also bring people high office and generous stipends, abundant wealth, virtuous men and chaste women, and a house full of descendants. Its beneficence will extend to all living beings, and its blessings and De will be profound.

The Old Master said: From the Son of Heaven down to the common people, those who were not Daoist priests to begin with can all naturally extend their lives if they have good karmic ties from previous lives and obtain my Lingbao scripture. To practice the talisman method, take five large stones, each of a pure color and weighing at least seventy jin but no more than one hundred. Take one pure blue-green stone and carve “Eastern Direction Talisman” on it in vermilion; one pure red stone and carve “Southern Direction Talisman” in yellow; one pure white stone and carve “Western Direction Talisman” in black; one pure black stone and carve “Northern Direction Talisman” in blue-green; and one pure yellow stone and carve “Central Direction Talisman” in white. As the scripture instructs, place the five stone talismans at the five directions of the residence to guard the dwelling.

In this way, the Five Phases will generate one another and will not overcome or harm one another. Every illness will heal of its own accord; the Five Evils and Six Harms, together with unexpected calamities, will vanish. Those in office will attain high rank and generous stipends, remain untouched by the calamities of war, and see their wealth and honor grow steadily. Their money will be abundant, their family line will continue through generations, their lives will be prolonged, and their descendants will flourish without end.

Draw the “Eight Trigrams, Mysterious Cavern, Spirit-Connecting, Eightfold Might Spirit Talisman” in the eight directions, and plant the “Spirit-Connecting, Longevity-Giving Herb” at the Twelve Earthly Branches (the directions or times corresponding to the twelve branches). It is said that this can open the mind, make one conversant with affairs in all directions, and enable one to foresee the future, shining brightly like the sun and moon.

When traveling by boat or carriage, doing business, or crossing lakes and rivers or entering rivers and seas, it is said that this can help one avoid storms, water spirits, and pestilence, preserve one’s safety and increase one’s profits, keep danger at bay, and bring good fortune.

Take a bottle shaped like a pot, along with materials in five colors and five colored brushes. After drawing the spirit talisman, place it inside the bottle, then use cinnabar to draw the “Eight Trigrams, Spirit-Connecting, Eightfold Might Spirit Talisman” on the outside. Once the offering rites are complete, wrap the bottle in yellow silk and cover its mouth. Make a yellow wooden slip and place it on top of the bottle, then seal it with yellow silk cord. Inscribe the slip with “Five Planets, Spirit-Connecting Protection Talisman” and stamp it with the “Seal of the Five Planets’ Spirit-Connection.” Then place the bottle inside the boat or carriage.

When traveling far and passing the Five Sacred Peaks, the Four Rivers (an ancient name for four major rivers), the Five Lakes, and the Three Rivers, it is said that the spirits will come to welcome and protect you. The local earth gods, mountain and land spirits, birds and beasts, tigers and wolves along the way will all come to pay homage as well. Upon returning home, place the bottle on the main roof beam inside the house.

To avert calamities or to protect the home with the Five Stones (using five kinds of stone to guard the residence), follow the same procedure described above.

Burn incense on the appointed days. At the same time, gather Baihua (a kind of medicinal herb), dry and process it, then take one square-inch spoonful at a time. It is said to enable a person to communicate with the spirits and attract good fortune.

Baihua has twenty-four names: Zhangju Fourteen People, Zhangming, Zhangsheng, Zhangcao, Zhanglu, Communicator with the Divine, Communicator with Jing, Communicator with the Spirit, Jade Maiden, Household Immortal, Household Treasure, Household Zhi, Prolonger of Life, Longevity Herb, Guardian of the Palace, Communicator with Jing, Communicator with the Spirit, Jade Maiden, Household Immortal, Household Treasure, Household Zhi, Prolonger of Life, Longevity Herb, Guardian of the Palace, the Twelve Spirits Who Guard the House, Night Caller, Night Singer, Bringer of Jing, Yang Brightness, Yin Brightness, Red Kudzu, Baihua, and Danglu. Its names correspond to my twenty-four titles and also to the twenty-four Qi of Heaven and Earth. It is a numinous substance used in Daoist Lingbao tradition.

A talisman is a credential that conveys commands between Heaven and humanity. Through karmic ties from past lives, you were able to obtain my five talismans. Use them together with Baihua to summon the divine spirits and Jing. You must be careful and never disclose them casually to the people of the world. If you recklessly reveal them or show them to others, you will violate the Dao of Heaven and bring calamity upon yourself, extending to your ancestors up to seven generations back and your descendants up to seven generations ahead. If the spirits tell you that you may pass them on to someone with an affinity for immortality and the proper foundation, do so only once every five to eight years. Each time, transmit them to five people, and have them follow the correspondences of the Five Tones: gong, shang, zhi, yu, and jue.

On Dongjing Day, a day associated with the Dongjing lunar mansion among the Twenty-Eight Mansions, bathe and enter a quiet chamber. Burn incense according to the numbers of the five directions: three sticks on the left, seven on the right, nine in front, one behind, and four in the center. These correspond to the twenty-four days and symbolize the twenty-four Qi of Heaven and Earth. The scripture says: I dwell at the position of the five central stars, overlooking the Five Dippers below. The spirits of the Five Sacred Peaks gather at the Imperial Seat; the Five Emperors bestow talismans, and those who receive them attain long life.

The Imperial Seat is two zhang long, round at the center, and all its mats are made of layered silk.

On a Jia or Yi day, during the Wang-Xiang period—a time considered suitable for ritual action—take three gold coins to a place of blessing and virtue in the east. Spread out a mat and burn incense. Then, on a Bing or Ding day during the Wang-Xiang period, take nine thousand gold coins to a place of blessing and virtue in the south; spread out a mat and burn incense. On a Geng or Xin day, take seven thousand coins to the west; on a Ren or Gui day, take one thousand to the north; and on a Wu or Ji day, take four thousand to the central place of blessing and virtue. If you are in a city, choose a place of blessing and virtue within the city. The total offering for the five directions is twenty-four thousand coins, all of which the person performing the rite must prepare while observing ritual purification. When burning incense, do not mix the five kinds of sound.

On the day of the Eastern Well lunar lodge, boil water with fragrant orchids and bathe to cleanse the body. After observing ritual purification, enter the chamber and burn incense. Begin the rite in the east and complete it within twenty-four days. Then the Qi of Heaven and Earth will harmonize, and the “Five Tones” may be transmitted. If a disciple is miserly with money and secretly withholds or reduces any part of the offerings, this goes against the workings of the seasons. Transmitting the teaching without first receiving permission will also bring disharmony to the seasonal Qi, deprive the Five Planets of their radiance, prevent the Five Emperors from granting or receiving the transmission, and keep the gateways of the Five Sacred Mountains closed. It will also harm the Five Viscera, cause illness, and bring calamity—even death.

Immortal Lord said: Daoist priests in villages and counties are mostly poor. Today, gold or copper coins may be used as an equivalent offering, and the scripture and its methods can still be transmitted this way. Disciples should prepare the tokens of faith and the expenses themselves. These must all be used for reverent ritual purification, conducting rites, and helping those in hardship; they must not be diverted for private use. They must also prepare all five kinds of incense appropriate to the rite and burn them, thereby expressing utmost sincerity.

The Lord Lao said: “The Numinous Treasure is the root from which the Dao first appears, the method on which spirits and deities regularly rely, and the foundation revered in common by the heavens, the earth, and all the sages. The foundations of the Mysterious Cavern’s numinous spirit talismans, the great celestial script of the Three Sovereigns, and the Scripture of the Cavern of Truth are all the same as the Numinous Treasure. Therefore, I first compiled the ‘Five Appellations Talisman.’ The other talismans belong to the qi of celestial script, and so are called the Celestial Script of the Numinous Treasure. They are the root of the Dao, the method on which spirits and deities regularly rely, and are revered in common by the heavens, the earth, and all the sages. The celestial script is also called the Sovereign Talisman.

These talismans can all be used to summon spirits and deities and command the numinous beings of heaven and earth. But before using them, you must first wear the Numinous Treasure Talisman, through which you gain the aid of spirits and deities. Once you have their aid, they will take you as their support and bring no calamity upon others. If you do not have the Numinous Treasure Talisman, how can you keep the Celestial Perfected—the true spirits of the heavenly realm—with you? Be sure to use the talismans with care. If the spirits and deities you summon do not take you as their support, they may instead bring calamity upon others, even harming your descendants.

Since you already have the Numinous Treasure Talisman, you should also obtain the Numinous Treasure Diagrams. There are twenty-four in all. They represent the true qi of heaven, as well as my religious name and the true methods of the Great Dao. If you wish to seek the methods of the Dao, first bathe and cleanse yourself, then obtain the Eastern Well Diagram. To pacify the Five Emperors, the deities of the five directions, and command the mountain spirits, obtain the Five Sacred Peaks Diagram. To learn how to command spirits and deities, first understand the method of the Eight Essences, then obtain the Diagram of the True Forms of the Eight Scribes. To master the Five Phases and summon the traveling kitchen—the food provided for immortals or practitioners—obtain the Six Jia Diagram for Communicating with Spirits. To visualize the Five Teeth, the vital essences of the five directions corresponding to the Five Phases, and summon the celestial deities, obtain the Nine Palaces Purple Chamber Diagram. To put the methods of the Dao into practice, obtain the Supreme Clarity Diagram; to follow the Great Dao, obtain the Diagram of Primordial Completion; to penetrate the Dao’s hidden mysteries, obtain the Diagram of Ascending West and Preserving the Register; and to understand the Dao’s transformations, obtain the Diagram of Numinous Transformation.”

If you wish to practice the Way of Heaven by cultivating in accord with it, you should obtain the Diagram of the Nine Heavens. If you wish to escape the constraints of bodily form, you should obtain the Diagram of the Nine Transformations. If you wish to conceal yourself and guard the spirits within you, you should obtain the Diagram of Constant Preservation. If you wish to keep your body at rest and safeguard the treasures of spirit, you should obtain the Diagram of Containing the Shadow. If you wish to be calm and still, maintaining the One and nourishing the body, you should obtain the Diagram of Nourishing the Body. If you wish to be silent and speechless, cultivating your mind and resolve, you should obtain the Diagram of Sincere Devotion and Guarding the Will. If you wish to remain pure and unblemished and attract the Zhi Blossoms, the auspicious spirit fungi of the immortals, you should obtain the Diagram of the Zhi Blossoms and Jade Maidens. If you wish to summon the Six Ding, Daoist deities, you should obtain the Diagram of the Six Yin Jade Maidens. If you wish to receive an immortal’s register, you should obtain the Diagram of the Ninety-Nine Guides to Immortality. If you wish to absorb the Qi of the Dao, you should obtain the Diagram of Guiding and Stretching. If you wish to practice Daoist arts, you should obtain the Diagram of Great Treasure Within the Cavern. If you wish to perform arts of transformation, you should obtain the Diagram of Hidden Divination. If you wish to refine the Nine Elixirs and Golden Liquor in the furnace—the elixirs and liquid medicines of Daoist alchemy—you should obtain the Diagram of the Great One. If you wish to ascend the Five Sacred Peaks in search of immortals and the spirit medicines of the Zhi, you should obtain the Diagram of Opening the Mountains to Seek Zhi and Medicines.

If you wish to preserve your body and identify and expel evil essences and demonic apparitions, you should obtain the Diagram of the Bright Mirror. Once you have the Diagram of the Bright Mirror, you should also obtain the Diagram of the Mirror’s Containment. These twenty-four true diagrams are all my Lingbao. Works such as the Yellow Register Chapters Within the Cavern and the Nine Capitals Text of the Central Yellow each contain secret essentials and scriptures; they are also different names for me. All take the naturally arisen talismans of Lingbao as their foundation. Used together, they can bring one to realization as a perfected person. If you can obtain them, you will surely live long and become a free and exalted immortal, pacing through the Great Clarity, the Daoist high heaven, while countless eons pass as though in a moment.

The Yellow Emperor said: Tianlao saw that practitioners of the Dao still did not understand the changes of heavenly timing, so he taught them the Scripture of the Five Titles and Talismans of the Numinous Treasure. According to the prophecy of the Dongjing lunar lodge, one should choose a clean and auspicious day, bathe, observe purification, and quiet the mind before receiving the Numinous Treasure talisman.

The suitable times for receiving the talisman are these: the tenth day of the first month, late at night when all is quiet; the eighth day of the second month, at dusk; the sixth day of the third month, at sunset; the fourth day of the fourth month, late in the afternoon; the first and twenty-ninth days of the fifth month, in the afternoon; the twenty-seventh day of the sixth month, at noon; the twenty-fifth day of the seventh month, near noon; the twenty-second day of the eighth month, at sunrise; the twentieth day of the ninth month, when the cock has crowed three times; the eighteenth day of the tenth month, just as the cock begins to crow; the fifteenth day of the eleventh month, after midnight; and the thirteenth day of the twelfth month, at midnight. These times accord with the heavens and the moon’s passage through the Dongjing lunar lodge, and are suited to communion with the immortals. Bathe at these times, and the divine spirits will descend into you.

For bathing, use fragrant water prepared by boiling orchids. This is a ritual performed by Daoist practitioners to communicate with the divine spirits; ordinary people need not bathe in this way.

The highest method is to protect the dwelling with the Five Stones, using five kinds of minerals to guard the home. The Scripture of Enlightenment says: “When the Numinous Treasure is in the home, one can remain youthful for ten thousand years. When a ruler possesses the Five Titles and Eight Powers, the myriad treasures will never decay.” With the Numinous Treasure talisman, there is no need to protect the dwelling in this way. The protective rite is performed only when governing the people and lacking scriptures and talismans of this kind.

The Record of Jade Tablets says: “The Five Talismans are titles of the five directions and embody the Dao’s singular reality.” Therefore, the talismanic treasure documents of this scripture should be respectfully placed in a spirit chamber or quiet room, alongside other books, and kept within a curtained enclosure. They can also bring about numinous responses and, through the power of the Eight Talismans, command the spirits of the eight directions. The Imperial Talisman is difficult to receive and uphold, so it should be offered a separate sacrifice. Perform the rite as when receiving talismans, using its authority to command the spirits of the eight directions.

The Most High Supreme Ultimate Perfected One says: A person who studies the Dao, after receiving this scripture, may pass it on to one person only after forty years. One who has extended their lifespan may pass it on to one person after four hundred years. After becoming an earthly immortal—one who cultivates and attains immortality in the human world—they may pass it on to one person after four thousand years. After becoming a heavenly immortal, who dwells in the celestial realms, they may pass it on to one person after forty thousand years. After reaching the state of the Most High Perfected One of Supreme, Unbounded Stillness, they must wait through forty thousand kalpas—each kalpa an immense span of time—before passing it on to one person. Thus the rules for transmitting the Most High Great Method of Numinous Treasure are complete. This scripture explains the Way of cultivation by which exalted immortals roam through the void; it also clarifies the Most High’s teachings, widely bestowed throughout the world, and reveals words of profound and enduring reach. Its wondrous, true principles and subtle, profound aims cannot be exhausted by thought or discussion. The Immortal Lord says: Thus, among the worthies of past generations, there have been songs that transcend thought and are difficult to put into words.

The Most High Mysterious One Perfected One says: The Five Thousand Words on the Dao and Its Virtue—that is, the Daode Jing—contain principles of the utmost profundity. They clarify the meaning of the Great Dao and fully reveal its pure and true teachings. Its writing is radiant, wondrous, and extraordinary. Recite it for a thousand days, and focus on comprehending its mysteries with a mind that is empty and still; then you can ascend to immortality in broad daylight and become one of the Most High’s Four Radiant Perfected Ones. This is the fundamental method of cultivation for exalted immortals, and it can also bring blessings and good fortune to seven generations of ancestors.

The Immortal Master said: “The Five Thousand Words—that is, the Dao De Jing—is truly vast. Its subtle and profound meanings cannot be fully expressed in words. If those who study the Dao still cling to thoughts of glory and wealth, and their minds are often drawn away by external things, then even if they read this scripture and hope to behold the Dao of natural truth, it will remain impossible.

Even someone of the talent and virtue of a noble person can make the whole world recognize that this scripture is neither false nor absurd. To proclaim its subtle and profound teachings is as rare as a lotus blooming in fire. Those who truly realize the Great Dao and attain the highest truth possess all six spiritual powers. They neither live nor die; their virtue accords with nature. They can fly and perceive things at a distance, enter water and fire without hindrance, and use the Dao’s methods to save others. Such things are as hard for ordinary people to imagine as seawater entering a pore or a lotus blooming in fire, but that does not mean they can be declared impossible.

The scripture cautions that attaining the Great Dao is exceedingly difficult. Even a small measure of merit should be cultivated continually. Cultivating the Dao is like traveling a thousand miles: one must begin with the first step. It also requires the passage of many years and the steady accumulation of good deeds before one can accord with nature and become one with the Great Dao.”

End of the lower volume of The Upper Scripture of the Five Talismans of the Supreme, Boundless Great Dao of Natural, True Unity.

The Dunhuang manuscript reads “hu” here.

Lan and ai: the Dunhuang manuscript reads “lan and ju.” Based on the passage below, the text should read “ju.”

The character “wu” is supplied based on the Dunhuang manuscript.

“Grasp its root”: the Dunhuang manuscript reads “dig up and take its root.”

Mou Jia: the Dunhuang manuscript reads “Wang Jia.”

The character “qi” is supplied based on the Dunhuang manuscript.

“Bi dan”: the Dunhuang manuscript reads “hou dan.”

“Know human feelings”: the Dunhuang manuscript reads “know human sincerity.”

The character “zi” is supplied based on the Dunhuang manuscript.

“Enable them to attain wealth and status”: the original reads “shi zhi wealth and status”; corrected based on the Dunhuang manuscript.

“Yi”: the original reads “hou”; corrected based on the Dunhuang manuscript.

The character “ling” is supplied based on the Dunhuang manuscript.

The character “yuan” is supplied based on the Dunhuang manuscript.

“Wen yu”: the original reads “wen zhu”; corrected based on the Dunhuang manuscript.

“Tong”: the Dunhuang manuscript reads “zhi.”

The Dunhuang manuscript has the two characters “mountains and forests” after “setting out.”

“Bu de”: the original mistakenly reads “bu liu”; corrected based on the Dunhuang manuscript.

“Yu nu”: the original mistakenly reads “yu yi”; corrected based on the Dunhuang manuscript.

“Setting out”: the original mistakenly reads “chu yi.”

“Left elbow”: the original mistakenly reads “left you”; corrected based on the Dunhuang manuscript.

“Guaiyi”: the original mistakenly reads “guai kui”; corrected based on the Dunhuang manuscript.

“Zi yu”: the original mistakenly reads “zi liu”; corrected based on the Dunhuang manuscript.

The Dunhuang manuscript mistakenly reads “left you”; corrected based on the Dunhuang manuscript.

“Guaiyi”: the original mistakenly reads “guai kui”; corrected based on the Dunhuang manuscript.

“Zi yu”: the original mistakenly reads “zi liu”; corrected based on the Dunhuang manuscript.

Before the words “this Way,” the Dunhuang manuscript has nine characters meaning “Only then can one escape the calamities brought by baleful and inauspicious forces.”

This passage explains corrections to variant and erroneous characters in the scripture, noting differences between the surviving text and the Dunhuang manuscript and making revisions accordingly.

In item 30, “already formed” was mistakenly written as “already appeared”; it is corrected on the basis of the Dunhuang manuscript. In item 31, “can be stored and recorded” appears in the Dunhuang manuscript as “can be communicated.” In item 32, the character “see” is supplied on the basis of the Dunhuang manuscript. In item 33, “a darkened room” was mistakenly written as “a room in disarray”; it is corrected on the basis of the Dunhuang manuscript. In item 34, “disorder” appears in the Dunhuang manuscript as “change.” In item 35, “latitude” was mistakenly written as “violate all”; it is corrected on the basis of the Dunhuang manuscript. In item 36, “lengthwise and crosswise” was originally written as “traces lengthwise”; it is corrected on the basis of the Dunhuang manuscript. In item 37, “Yin-Yang” was mistakenly written as “dried meat and Yang”; it is corrected on the basis of the Dunhuang manuscript.

In item 38, “thunder with” should read “thunder maiden.” The Dunhuang manuscript omits the sixteen characters from “can cause thunder and lightning” to “lush and flourishing in flight.” In item 39, “having reached” appears in the Dunhuang manuscript as “naturally.” In item 40, “son” was mistakenly written as “below”; it is corrected on the basis of the Dunhuang manuscript. In item 41, “transformation” appears in the Dunhuang manuscript as “Dao and De.” In item 42, “the living” was mistakenly written as “life talisman”; it is corrected on the basis of the Dunhuang manuscript. In item 43, “lightly trespass” was mistakenly written as “at Ling”; it is corrected on the basis of the Dunhuang manuscript. In item 44, “prayer and sacrifice” appears in the Dunhuang manuscript as “blessing and worship.” In item 45, “heavenly spirit” was mistakenly written as “middle of heaven”; it is corrected on the basis of the Dunhuang manuscript. In item 46, “nothing” was mistakenly written as “yellow”; it is corrected on the basis of the Dunhuang manuscript. In item 47, “one thousand years” was mistakenly written as “sack thousand years”; it is corrected on the basis of the Dunhuang manuscript. In item 48, “need not” was mistakenly written as “cause need”; it is corrected on the basis of the Dunhuang manuscript. In item 49, “study immortality” appears in the Dunhuang manuscript as “scholar.” In item 50, “urgent” was mistakenly written as “immortal”; it is corrected on the basis of the Dunhuang manuscript. In item 51, “does not await” was mistakenly written as “cannot obtain”; it is corrected on the basis of the Dunhuang manuscript.

These notes record textual emendations to the scripture, explaining that certain words and phrases in the manuscript were erroneous and that the editors corrected them on the basis of the Dunhuang manuscript, a copy found among the Dunhuang documents.

For example, “yi” was originally written in error as “lao,” “Laojun” as “Shujun,” “spirit” as “teaching spirit,” “Tongshen Grass” as “Crowd of Spirits Grass,” “one year” as “named year,” “Diagram of Communing with Spirits” as “Diagram of Stopping Spirits,” “Liujia” as “Dezhong,” “Liuding” as “Yuding,” “matched with” as “formed a match,” and “enter the chamber” as “enter one”; all have been corrected on the basis of the Dunhuang manuscript. In another case, “Duyáo” appears in the Dunhuang manuscript as “Shuyao”; the phrase “official clerk’s ear” appears there as “official historian’s body”; before “one thousand,” the Dunhuang manuscript has an additional “fasting” character; and the character “qi” was supplied on the basis of that manuscript.

The notes also point out that “also” was originally written in error as “woman,” “one name” as “line name,” “there is” as “elbow,” “Kui” as “different,” and “all cause” as “degree cause.” These have now all been corrected on the basis of the Dunhuang manuscript.

71 “Wine and dried meat”: The original text mistakenly reads “wine and shade”; corrected according to the Dunhuang manuscript.

72 “With a sheep”: The original text mistakenly reads “a woman’s hand”; corrected according to the Dunhuang manuscript.

73 “Writing a numinous talisman that communicates with spirits”: The original text mistakenly reads “writing one who communicates with spirits”; the Dunhuang manuscript reads “writing a talisman that communicates with spirits.”

74 “At”: The original text mistakenly reads “light”; corrected according to the Dunhuang manuscript.

75 “At noon”: The original text mistakenly reads “sun spirit”; corrected according to the Dunhuang manuscript.

76 “Form”: The original text reads “method”; corrected according to the Dunhuang manuscript.

77 “Yellow Emperor’s talisman”: The original text reads “no emperor’s talisman”; corrected according to the Dunhuang manuscript.

78 “Five-colored pouch” (a bag made from cloth in five colors): The original text mistakenly reads “five colors one”; corrected according to the Dunhuang manuscript.

79 “Why go to the trouble of bringing it here?”: The original text reads “for example, trouble, not it, me”; corrected according to the Dunhuang manuscript.

80 “Those who seek immortality”: The original text reads “those who seek urgency”; corrected according to the Dunhuang manuscript.

81 “Also”: The original text reads “death”; corrected according to the Dunhuang manuscript.

82 “Lord Lao” (a title for the Daoist honored deity the Most High Lord Lao): The original text reads “Alas, Lord”; corrected according to the Dunhuang manuscript.

83 “Countless kalpas” (an endless number of kalpas): The original text mistakenly reads “countless old kalpas”; corrected according to the Dunhuang manuscript.

84 Before the character “first,” the Dunhuang manuscript has eighteen fewer characters than the Daozang edition. The character “death” in the related passage has also been corrected according to the Dunhuang manuscript.

85 “The teachings of the ten directions”: The Dunhuang manuscript reads “the Buddhas of the ten directions.”

86 The character “at” has been supplied according to the Dunhuang manuscript.

87 “The many perfected ones” (the numerous perfected beings who have attained the Dao): The original text mistakenly reads “communicating perfected ones”; the Dunhuang manuscript reads “the many Buddhas.”

Xianglin Hall (a hall serving the perfected deities and hosting purification rituals; the Dunhuang manuscript has “Xianglin Monastery”). The character “monastery” also appears in the names of Lelin Hall, Hualin Hall, Shoulin Hall, Lianlin Hall, Jinlin Hall, Jingang Hall, Baolin Palace, and Shuijing Palace later in the text. In the Dunhuang manuscript, “monastery” is used in place of “hall” or “palace” throughout, possibly due to changes made by a Buddhist copyist.

The phrase “the name of its Perfected One is Entering Diligent Progress” was mistakenly written in the original as “its one text”; it has been corrected here on the basis of the Dunhuang manuscript. The Dunhuang manuscript reads, “the name of its Buddha is Bodhisattva Entering Diligent Progress.” The character “monastery” later in the text may also have been changed by a Buddhist copyist.

In the nine instances later in the text of phrases such as “the name of its Perfected One is Unwavering Diligence” and “the name of its Perfected One is Practicing Diligence,” the Dunhuang manuscript writes “Buddha” in place of “Perfected One” and adds “Bodhisattva” at the end of each phrase. These may be changes made by a Buddhist copyist.

The character “being” was mistakenly written as “official” in the original; it has been corrected on the basis of the Dunhuang manuscript. “Qian Trigram” was mistakenly written as “Jing Trigram” in the original; it has likewise been corrected on the basis of the Dunhuang manuscript.

The phrase “the characters are eight essences” appears in the Dunhuang manuscript as “the characters are the sun, eight essences”; “the characters are eight histories” appears there as “the characters are the moon, essence, eight histories.”

The phrase “and those who study the immortals’ path” appears in the Dunhuang manuscript as “bhikshunis” (women who have left home in Buddhism). “True Dao” appears there as “true Buddha.”

“Official halls and numinous temples” appears in the Dunhuang manuscript as “Buddhist pagodas and floating temples.” “Essence halls and palaces” appears there as “Buddhist pagodas and monasteries”; later, “ornate essence hall” is likewise written as “monastery essence hall.”

In the Dunhuang manuscript, “name of the true teaching” is written as “name of the true Buddha.” “Multitudes without limit” is written as “Buddhas without limit.” Later references to the “multitudes without limit” in the east, southeast, and other directions are likewise written as “Buddhas without limit.”

“Perfected One of Compassionate Vigor” is written in the Dunhuang manuscript as “Bodhisattva of Compassionate Vigor.” Later references to the “Perfected One of Entering Vigor,” the “Perfected One of Complete Vigor,” and others are also written as “Bodhisattva.” “Perfected Ones who come together to the Great Dao” is written as “True Buddhas who come together to the Great Dao.” Later entries for the east, south, and other directions that say “Perfected Ones who come together” are likewise written as “True Buddhas who come together.”

“Bodily radiance” is written in the Dunhuang manuscript as “śarīra,” a Buddhist term for the bones or relics of a Buddha. Daoist Canon editions mostly use “bodily radiance,” though some also use “śarīra.” “Attain the Dao” is written as “attain Buddhahood,” and “meet the True One” as “meet the Buddha.” “Karmic debts from past lives” is written in the Dunhuang manuscript as “causes from past lives,” a more appropriate reading.

“Six harms” was originally written as “six domestic animals”; it has been changed to “six harms” on the basis of the Dunhuang manuscript. “Five weapons” was originally written as “Five Peaks”; it has been changed to “five weapons” on the basis of the Dunhuang manuscript. “Wealth and money are like clouds” is written in the Dunhuang manuscript as “money and valuables are sufficient of themselves,” a more appropriate reading. “Travel, live, and conduct commerce by boat and cart in the markets” is written in the Dunhuang manuscript as “travel by boat and cart through the mountains and forests.”

These notes concern variant readings and textual emendations in the scripture. In entry 110, the Dunhuang manuscript lacks the three characters “and tenfold”; these are suspected to have been mistakenly added by a later hand. In entry 111, the original text is missing “five-color petition,” which has been supplied from the Dunhuang manuscript; “petition” here refers to a memorial presented to the authorities. In entry 112, “draw a numinous talisman” appears in the Dunhuang manuscript as “write a Lingbao talisman”; below, “draw in cinnabar” likewise appears as “write in cinnabar.” In entry 113, the character “numinous” has been supplied from the Dunhuang manuscript. In entry 114, “take yellow wood to make a label and write on it” appears in the Dunhuang manuscript as “take a yellow staff to make a pivot, and inspect it”; below, “inscribed label” likewise appears as “inscribed inspection record.” In entry 115, “Five Lakes and Three Rivers” appears in the Dunhuang manuscript as “Five Lakes, Three Rivers, and Four Seas.” In entry 116, “spirit and essence” appears in the Dunhuang manuscript as “spirit kings and numinous beings.” In entry 117, the three characters “fourteen people” have been supplied from the Dunhuang manuscript; “inscribed label” in the entry appears there as “inscribed inspection record.” In entry 118, “sing at night” appears in the Dunhuang manuscript as “bright at night.” In entry 119, “mat incense” appears in the Dunhuang manuscript as “market incense,” as it does below. In entry 120, the original mistakenly reads “not concern”; this has been changed to “not open” based on the Dunhuang manuscript. In entry 121, “town and county” appears in the Dunhuang manuscript as “Red County.” In entry 122, the character “now” has been supplied from the Dunhuang manuscript. In entry 123, the original reads “double it”; this has been changed to “use it as the standard” based on the Dunhuang manuscript. In entry 124, the passage from “the disciple provides the offerings and the money” to “prepare five measures of incense and burn it” originally contained only the seven characters “the disciple provides five measures of incense”; the rest has been supplied from the Dunhuang manuscript. In entry 125, “all the heavens, all the earth, and all the sages” appears in the Dunhuang manuscript as “all the heavens, all the earth, all the waters, and all the Buddhas.” In entry 126, “only then can the spirit be obtained; the spirit arrives” appears in the Dunhuang manuscript as “only then can the spirit be put into motion; the spirit arrives.” In entry 127, the character “person” has been supplied from the supplementary edition.

Entry 128: “Contemplating the Five Teeth” is written as “contemplating my own body” in the Dunhuang manuscript, meaning to visualize one’s own body. Here, “visualization” refers to the Daoist practice of using the mind to envision the body or deities. In the commentators’ judgment, “contemplating my own body” is closer to the original meaning.

Entry 129: “Attain insight into the workings of the Dao” is written as “the workings of the Dao” in the Dunhuang manuscript. Later, “the Dao’s transformations and changes” is written as “the Dao’s transformations.”

Entry 130: “Tread the Way of Heaven” was mistakenly written as “stumble along the Way of Heaven” in the original text; it has now been corrected on the basis of the Dunhuang manuscript. “Tread the Way of Heaven” means to follow the course of Heaven.

Entry 131: “The Great Treasure Diagram” is written as “The Imperial Treasure Diagram” in the Dunhuang manuscript.

Entry 132: “Preserve the bodily form” is written as “preserve the spirit and bodily form” in the Dunhuang manuscript.

Entry 133: “Record of the Eastern Well” is written as “Note on the Eastern Well” in the Dunhuang manuscript.

Entry 134: Beneath “auspicious day,” the Dunhuang manuscript also has the words “auspicious time,” which the commentators consider should be added here.

Entry 135: “The time of the afternoon meal” is written as “the time of the sun’s decline” in the Dunhuang manuscript. Later, “the time of the evening meal” is written as “midday,” and “the time of the day’s meal” is written as “the hour of the Snake.” These are all terms for times of day.

Entry 136: “Midday” is written as “mealtime” in the Dunhuang manuscript. Later, “late morning” is written as “early mealtime.”

Entry 137: The word “time” has been added on the basis of the Dunhuang manuscript.

Entry 138: This sentence is written in the Dunhuang manuscript as: “Furthermore, the Supreme One’s method is to place five stone talismans to guard the official residence.”

Entry 139: “Note on the Jade Tablet” is written as “Note on the Jade Mechanism” in the Dunhuang manuscript.

Entry 140: “Unusual writing” was written as “that writing” in the original text; it has now been changed to “unusual writing” on the basis of the Dunhuang manuscript.

Editor’s note: The commentary beginning with “One who embodies the Dao and attains the utmost truth” had already been lost from the original text. It has been restored here from the Dunhuang manuscript and consists of eighty-three characters. There are also further textual differences between the Dunhuang manuscript and the Daoist Canon edition beyond those recorded above. Variants that have little bearing on the scripture’s central meaning are omitted to avoid unnecessary detail.