《太上洞玄灵宝五帝醮祭招真玉诀》

The Five True Writings in Red Script of Lingbao (the five sacred texts written in red script in the Lingbao scriptures) each guard one direction. All are scriptures spontaneously brought into being by the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun). The Five Elders and the Five Emperors protect these True Writings, and the Numinous Officials of the Five Directions are charged with recording them. Under the prohibitions they may be opened only three times a year, and only then can the assembled immortals and the perfected who have attained the Dao transcend the world and become perfected.

According to the old codes of the Mysterious Statutes, the perfected among the officials of the upper realm, together with the gods and immortals of the Five Marchmounts, hold a rite once every three years to venerate the Five Emperors of Lingbao and the Numinous Officials of the Five Directions. They scatter flowers, light lamps, and offer fragrant water and sweet fruit, presenting these offerings to the perfected immortals of the heavens in order to preserve numinous Qi (vital energy). If later students can regularly practice in this way, the Five Emperors of Lingbao will respond to their sincere hearts, and the Numinous Officials of the Five Directions will also rejoice. A sacrifice does not depend on how many offerings are made; what matters is the intention. So long as one harbors sincerity, humans and spirits can resonate with one another. For this reason the scriptures record the grades of the rite and its precepts, for people to treasure and cultivate.

The dates recorded in the old codes for inviting the Five Emperors of Lingbao and the Numinous Officials of the Five Directions are as follows: in spring, the days jia-yin and yi-mao; in summer, the days ding-si and bing-wu; at the junctions of the four seasons, the days wu-chen, wu-xu, ji-wei, and ji-chou; in autumn, the days geng-shen and xin-you; in winter, the days gui-hai and ren-zi.

On a jianwang day (the day of establishing the king), a high altar is raised on the Numinous Marchmount (the sacred mountain where the rite is held), with an enclosure set around it. On the altar five gates are arranged according to the five directions—east, west, south, north, and center—and five placards are installed. The specific contents of the placards are given separately in the Great Covenant Ritual (Da Mengyi).

After the five gates have been set in place, screens should be arranged on all four sides so that the wind does not blow directly onto the altar, lest the firelight and the breath be disturbed. The flames should be kept restrained, and the firelight should not shine too far, lest the numinous Qi dissipate. A clean mat five chi square is then spread, and its orientation is set according to the season: in spring it faces east.

Whenever a sacrificial jiao is held, precious incense, clean tea, jujube broth, and fresh fruit must be prepared, and the ritual seat (the seat on which the deities are enshrined during the rite) must be swept clean. The offerings may be lavish or spare according to actual circumstances. Prepare eleven clean cups, and use a brand-new, clean spoon. Set the tea trays out in three groups: two trays each hold five cups, and another tray holds a single cup. The trays holding five cups are to be placed below. Five incense fires are arranged in sequence in front of the tea trays. The fruit is likewise set out in three groups, in the same manner as the tea trays. The remaining jujube broth is placed in a separate vessel and set in front.

On the offering table, spread a five-chi length of southern red silk, and then lay upon it the Five Chapters of Perfected Writs of the Shangqing Lingbao and five talismans. Take another five chi of azure silk, cover the Perfected Writs and the talismans with it, and set them behind the ritual seat. The talismans are placed between the red and azure silks to stand in for the covenant rite of cutting the hair and smearing blood: azure represents the hair, and red represents the blood-smearing. A Zhenren (Perfected) does not injure the spirit or impair De (Virtue/Power), and so silk is used in place of cutting the hair and smearing blood when the vow is sworn.

Five kinds of incense are mixed together and burned; the incense burners should also be kept clean and new and placed adjoining one another. Fasten the sash, and when kneeling to invite the deities with respect, let the voice be unhurried and low and the manner reverent, so that the perfected numina of heaven may respond and descend. In addition, characters are to be written in cinnabar on six spikes of white silver.

One then respectfully invites the Five Emperors, the assembled immortals, and the numinous officers, and installs them below the five incense fires.

Of the Azure Heaven of the Nine Qi (vital energy) in the east—the First Elder Lord of Azure Numen of the Peaceful-Treasure Flowered Grove, the Azure Emperor, the Heavenly Lord of the Nine Qi, the Supreme Perfected King, the Jade Maiden of the Azure Waist, and the numinous officers of the east: Zhenren so-and-so of such-and-such an Emperor again pays homage toward the five incense fires, bows the head, and respectfully invites them to descend at the Gate of Azure Florescence and Primordial Yang.

Of the Cinnabar Heaven of the Three Qi in the south—the True Elder Lord of Cinnabar Numen of Brahma-Treasure and Flourishing Yang, the Red Emperor, the Heavenly Lord of the Three Qi of Vermilion Cinnabar, the Elder of Primordial Qi, the Jade Maiden of Great Cinnabar of the Vermilion Palace, and the numinous officers of the south: Zhenren so-and-so of such-and-such an Emperor again pays homage toward the five incense fires, bows the head, and respectfully invites them to descend at the Gate of Grotto-Yang and Great Radiance.

Of the Heaven of the Great Thearch of the Central Primordial Cavern: the Prime Elder Lord of Jade Treasure and Primordial Numen, the Lord Yellow Thearch, the Perfected (Zhenren) of the Great Thearch, the Cinnabar Child of the Yellow Court and Wu-Ji, the Jade Maidens of the Celestial Granary, and the official lords of the Central Yellow Great Thearch—I, Perfected So-and-so of Such-and-such Thearch, again perform obeisance, burn five kinds of incense, and kowtow in respectful invitation. I ask you all to descend to the Gate of Primordial Yellow and Lofty Dawn.

Of the Heaven of the Seven Qi (vital energy) of the West: the Hoary-Numinous August Elder Lord of the Golden Gate of the Seven Treasures, and the official lords of the Central Yellow Great Thearch—I, Perfected So-and-so of Such-and-such Thearch, again perform obeisance, burn five kinds of incense, and kowtow in respectful invitation. I ask you all to descend to the Gate of Primordial Yellow and Lofty Dawn.

Of the Heaven of the Seven Qi of the West: the Hoary-Numinous August Elder Lord of the Golden Gate of the Seven Treasures, the Lord White Thearch, the Heavenly Lords of the Seven Qi of Bright Stone, the Supreme Jade Maidens of White Purity, and the various numinous officials of the western quarter—I, Perfected So-and-so of Such-and-such Thearch, again perform obeisance, burn five kinds of incense, and kowtow in respectful invitation. I ask you all to descend to the Gate of Penetrating Yin and the Complete Pass.

Of the Mysterious Heaven of the Five Qi of the North: the Mysterious Elder Lord of the Five Numina of Cavernous Yin, Shuodan, and Yujue, the Lord Black Thearch, the Heavenly Lords of the Five Qi of Mysterious Nourishment, the Most High...

Every day at cockcrow, face east and click the teeth nine times, rub the hands together until they are warm, then wipe the face and eyes nine times with the palms, raise the head and recite the invocation, and ingest the Qi of the Azure Sprout (qingya; a method of visualization and of breathing out and in, in which the color azure corresponds to the east). Face south and follow the procedure just described, clicking the teeth three times; face west and click the teeth seven times; in the central direction click the teeth twelve times and wipe the face and eyes; face north and click the teeth five times, the other actions being the same.

Every day at cockcrow, settle the body and quiet the mind and Shen (spirit), and carry out the method in sequence: first ingest the Qi of the Azure Sprout of the east, then in turn ingest the Qi of the south, the center, the west, and the north. After the Qi of all five directions has been practiced, click the teeth thirty-six times, swallow the Qi twenty-five times, and stop.

Then recite the general invocation:

White stones rise high, ranged in order; spring water surges from the cavern and turns into jade liquor. Drink the jade liquor and long life is attained, and one’s span of years is extended as well.

When the invocation is finished, stir the upper, lower, and middle of the mouth with the tongue until the mouth is filled with saliva, then swallow it in three portions. Afterward draw the Qi in twenty-five times, swallowing when the breath reaches its utmost. The above is the complete procedure of this method. The method of ingesting the Five Cloud Sprouts is given in a separate scroll.

The Celestial Sovereign of Primordial Truth said: All who cultivate the Dao (the Way) of the flying immortal, and who study the methods of deliverance through extinction, corpse-liberation, and concealed transformation, so that amid the turning cycle of birth and death they accord with the fortune of the times, wander free and at ease, and are not bound by the Great Yin (the realm of darkness and the underworld), should write the jade characters of the various heavens and the Limitless Inner Sounds in cinnabar upon white silk, wear them on the body, and cultivate according to the scripture. In this way the heart is untouched by defilement, the five viscera are clear and harmonious, the six bowels are quiet, and body and mind enter a state of empty stillness and Wuwei (non-action). After eight years of practice, one can reach the various heavens, and sitting in stillness behold the ten directions; the host of spirits descends in throngs, the body gives forth a jade light, one mounts a dragon and flies, and ascends to Heaven in broad daylight.

This jade chapter is the essential key to the higher Dao, transmitted once every forty thousand kalpas. In cultivation, one should write it in cinnabar as set out above, and carry out the practice according to the four seasons.

In spring—the first, second, and third months—write the scripture in cinnabar, face the royal direction, knock the teeth nine times, and then make this invocation:

O Great Brahma of the Flying Heavens, you hold sway over the eight directions; the nine Qi (vital energy) of the azure heaven are together the divine kings. The five Qi intermingle and the eight directions assemble, and radiance streams throughout the Great Void. Above, the age of Longhan is opened (the era of the first beginning of the world), to stand as the source of immortals and spirits; below, there is a drawing near to the nine darknesses of the long night (the depths of the underworld), to rescue suffering souls and cause decayed corpses to shine with light once more. The body is transformed, feathers grow forth, and one is clad in five-colored garments; driving the azure dragon and riding a blue-green carriage, one paces in flight through the void. Today I pray toward the first yang of the azure heaven: may all affairs come into accord and communicate with primordial Qi. May I ascend into the formless realm and endure forever.

When the invocation is finished, ingest the talisman on which the scripture has been written, tilt the head back and swallow eight breaths of Qi, and then stop.

In summer—the fourth, fifth, and sixth months—write the scripture in cinnabar, face the royal direction, knock the teeth eight times, and then make this invocation:

The Celestial Scriptures (sacred writings of the heavenly realm) spread far and wide, and fanxing (sacred cultivation) manifests the light of Chiming, the Red Radiance. Above, eight passages open; the Qi (vital energy) of the five directions converges and communicates with Shen (spirit). The great cycle of Heaven and Earth opens the appointed time, and the Qi of Dongyang refines and nourishes Jing (essence). The jade script shines in brilliant splendor, and the three luminaries—sun, moon, and stars—appear of themselves. Descending, it delivers beings caught in life and death, so that every embodied life receives salvation.

Today is precisely an auspicious day, and the Great Saint descends into the courtyard. At night the windows are opened, so that the dim quiet chamber becomes bright and pure. The light of Chiming shines. Above, eight passages open; the Qi of the five directions converges and communicates with the spirits. The great cycle of Heaven and Earth opens the appointed time, and the Qi of Dongyang refines and nourishes Jing. The jade script shines in brilliant splendor, and the three luminaries—sun, moon, and stars—appear of themselves. Descending, it delivers beings caught in life and death, so that every embodied life receives salvation. Today is precisely an auspicious day, and the Great Saint descends into the courtyard. At night the windows are opened, so that the dim quiet chamber becomes bright and pure. The three evil paths (hell, hungry ghosts, animals, and other realms of suffering) come to rest, and the Dao (the Way) I cultivate is accomplished of itself. The Five Emperors protect me, so that I obtain deliverance and ascend to Huajing (the immortal realm). In the Forest of the Seven Treasures I long enjoy years without end.

When the recitation is finished, swallow the talismanic script, raise the head, and swallow the eight Qi (the Qi of the eight directions in Daoist visualization and breath regulation), then stop.

In autumn—the seventh, eighth, and ninth months—write the talismanic script in vermilion, face the ruling direction, knock the teeth seven times, and pray:

The Eight Assemblies of Flying Mystery (the gathering of the subtle talismanic scripts of the heavenly realm) congeal primordial Qi and become perfected. The sixty-four characters together hold the root of the celestial numina. They open the path of life and death, deliver living beings, and cause decayed bones to be reborn as human. They cause souls in darkness to shed their yin stagnation, receive primordial Qi, and ascend to the upper realm. Today the time and the day are auspicious; I set forth all my wishes. The host of spirits assembles; I wish to become an immortal. I wish to unite with the radiance of the sun and moon and with the Great Dao, and I wish that my spirit-consciousness may also transcend and ascend. I wish to ride the pale clouds (white clouds) and ascend into Dichen (the immortal realm where the Celestial Emperor dwells). In the realm of the Seven Treasures I rejoice and form companionship with the Perfected. They open the path of life and death, deliver living beings, and cause decayed bones to be reborn as human. They cause souls in darkness to shed their yin stagnation, receive primordial Qi, and ascend to the upper realm. Today the time and the day are auspicious; I set forth all my wishes. The host of spirits assembles; I wish to become an immortal. I wish to unite with the radiance of the sun and moon and with the Great Dao, and I wish that my spirit-consciousness may also transcend and ascend. I wish to ride the pale clouds and ascend into Dichen. In the realm of the Seven Treasures I rejoice and form companionship with the Perfected.

When the recitation is finished, swallow the talismanic script, raise the head, and swallow the eight Qi, then stop.

In winter—the tenth, eleventh, and twelfth months—write the talismanic script in vermilion, face the ruling direction, knock the teeth five times, and pray:

The jade characters (sacred talismanic script) open the gates of the dark underworld, and radiant splendor flows to the portals of the heavenly realm. The Qi of the eight directions congeals and becomes perfected, and sacred cultivation appears as auspicious cloud-light. The Spirit Kings open the brightness, and the three images of Heaven and Earth, sun, moon, and stars stand suddenly revealed. Five-colored radiance encircles me and illumines my soul. Today happens to be an auspicious assembly; I look upward and pray to the Imperial Lord. May the Imperial Lord show grace, bestow the true scriptures, and confer upon me the sacred talismanic script. The grace of jade liquor pours through in mutual flow, and fragrance arises in the storehouses of the five viscera. Body and hair undergo feathered transformation, and, riding radiance and the Qi of dawn, one is lifted up. Leaving the dark underworld and entering the realm of emptiness, one naturally becomes an immortal and attains deliverance. May seven generations of ancestors together return to the upper realm and rejoice in heaven.

When the recitation is finished, swallow the talismanic script, raise the head, and swallow the eight Qi, then stop.

Tianzhen Huangren, the Imperial Lord of Celestial Perfection and a revered deity of Daoism, said: The invocations that follow are all formulations that arise of themselves from the primordial Qi (vital energy) gathered from the four quarters and from the harmonious sounds of the eight directions. One who cultivates and recites them, when entering the mountains to gather herbs, will not be veiled or led astray; the sprites of the mountains will hide and lie low, and no malign spirits will come to trouble him. Tigers and wolves, venomous insects, and poisons cannot harm him. Jade Maidens and divine youths will obey his commands and attend him as they come and go; the numinous Qi of the Five Emperors will descend into the practitioner’s body, settle there, and guard the five viscera, so that body and mind, within and without, become clear and discerning, the apertures of the heart open and the channels of thought run free, and he can know good and ill fortune beforehand. The Three Corpses—the spirits that, as Daoism teaches, lodge in the human body and obstruct cultivation—are eliminated, and the Nine Worms—the name in Daoist texts for harmful worms or pathogenic things within the body—no longer breed. When strange hairs grow upon the body, he may soon attain the Dao (the Way) and become an immortal.

I earnestly beg the Supreme Emperor to bestow compassionate grace, extend favor to all, and grant everything I have stated and prayed for. Mindful of this vast kindness, I can only repay it by diligent cultivation to the utmost of my strength. Your servant, so-and-so, in fear and trembling, knocks his head and bows twice.

Thereupon one offers soup and wine to the deities three times, then prostrates in homage. If there are further private prayers, one may declare them to the deity Yi according to one’s own heart. When the petition is finished, one respectfully escorts and invites Lingweiyang, Azure Emperor Lord of the East, the Heavenly Lord of the Nine Qi of Green Shoots, the True King of the Most High, the Qingyao Jade Maiden, and the various numinous officials of the East each to return to the divine chambers (the dwellings of the deities), then withdraws the incense fire and bows twice.

Next, one respectfully escorts and invites Chibiaonu, Red Emperor Lord of the South, the Heavenly Lord of the Three Qi of Vermilion Cinnabar, the Elder of Primordial Qi, the Grand Cinnabar Jade Maiden of the Vermilion Palace, and the various numinous officials of the South each to return to the divine chambers, then withdraws the incense fire and bows twice.

Next, one respectfully escorts and invites Hanshunchu, Yellow Emperor Lord of the Center, the Perfected of the Great Emperor, Zidan of the Yellow Court of Wu and Ji, the Jade Maiden of the Heavenly Granary, and the officers and lords of the Central Yellow Great Emperor each to return to the divine chambers, then withdraws the incense fire and bows twice.

Next, one respectfully escorts and invites Yaopobao, White Emperor Lord of the West, the Heavenly Lord of the Seven Qi of Bright Stone, the White-and-Plain Jade Maiden of the Most High, and the various numinous officials of the West each to return to the divine chambers, then withdraws the incense fire and bows twice.

In the original text the rite of sending off the deities of the South consists of two passages: the first again lists the names of the southern deities, yet writes the closing direction as the “eastern quarter”; the second writes it as the “southern quarter.” Moreover, the sense of such places as “Yi” and “strange hairs upon the body” is not sufficiently clear; the above retains their general meaning according to the original.

Next, one bows in farewell to the Black Emperor Lord of the Hidden Marquis Bureau of the North (the divine lord of the Black Emperor of the North), the Heavenly Lord of the Five Qi of Mysterious Nourishment, the Supreme Numinous Lord, the Jade Maiden of Night Light, and the various numinous officials of the northern quarter, inviting each to return to the divine chambers (the dwellings of the deities). The incense and fire are then withdrawn, and one bows twice in salute.

Next, one bows in farewell to the host of spirits of the Nine Heavens, the Perfected of the numinous mountains of the Five Marchmounts, the various numinous officials of the Three Offices and Nine Bureaus of the rivers and the Four Waterways (the three great rivers and the waters of the four directions), the jade maidens of the earth immortals, the flying immortals of the Five Marchmounts, and all the divine immortal officials and lords, inviting each to return in their divinity and go back to the divine chambers. The incense and fire are then withdrawn, and one bows twice in salute.

Next, one again bows in farewell to this same company of deities, inviting each to return to the divine chambers. The incense and fire are then withdrawn, and one bows twice in salute.

When the rites have been carried out and the jiao offering service is entirely concluded, the slips are taken down—bamboo or wooden tablets on which sacrificial texts or Fulu (talismans and registers) are written—and buried beneath the five gates according to direction; the slips used by the assembled Perfected are buried beneath the central gate.

The ritual above is held as a jiao offering once every three years, three jiao offerings in the course of nine years, and with that it comes to an end.

The Daoist priest Zhang Chengxian said: When one receives the Two Registers of the Red Script of the Five Elders of the Lingbao (the two kinds of Fulu transmitted by the Lingbao tradition) and begins cultivation while bearing the staff, one should at once perform the sacrificial jiao according to this method, so as to summon the celestial Perfected (the true sages of the heavenly realms). That the deities look down in their subtlety and descend in response depends on the sincerity of the one who performs the rite. Thereafter a ritual of inviting the gods is held once every three years; if one prays with a sincere heart, a response will surely be obtained. I have now compiled this simple and practicable ritual as a norm for regular practice. Those who cultivate the methods of the Dao should not neglect or abandon it.