《上清太上回元隐道除罪籍经》

The Taishang Yuzhen Yinyuan Neiguan, a Daoist method of visualization and inner observation (Cunsi Neiguan), holds that midnight during the ten-day periods of the Six Jia and on the days of the Six Ding is the time when vital Qi is most abundant. At this moment the Qi of the Heavenly Origin spreads and is distributed, while the embryonic form coagulates and grows firm. The Seven Po (the seven spirit-consciousnesses in the traditional human conception of hun and po) report upward, and the Three Hun (the three hun spirits in the hun-po system) record transgressions. If one has offended the ancestors of seven generations, punishments accumulate in the underworld; therefore a method for eliminating sins has been established to help people free themselves from faults. Those who practice this method are seekers of immortality.

One ordinarily selects the Dingmao day within the Jiazi decade. At midnight one sits upright on the bed in the bedchamber, facing north, with the hands joined, and knocks the teeth seven times. One then looks upward and visualizes the seven stars of the Northern Dipper so that they appear brightly in the north. After a short while one recites in a low voice the incantation: “Di yi Tai xing Xuan shu Yang ming Hun shen Shang xuan Jiu jun.” This is chanted seven times, after which one prays: “May all the yang sins and yang faults committed from so-and-so’s seven generations of ancestors down to so-and-so himself be completely eliminated; may all that is sought be fulfilled and every affair go as desired; may one stride and fly across the Seven Origins (the stellar bodies governed by the seven stars of the Northern Dipper), become equal with Heaven, have one’s name listed among the Dipper and the dawn, and have one’s lifespan extended by a hundred million years.”

When the prayer is finished, one visualizes the seven stars of the Northern Dipper descending from Heaven, flying into the mouth and entering directly into the heart. One then contemplates the starlight illuminating both the interior and exterior of the body and maintains concentrated, continuous thought upon this. This is called the “Jiechen Jieluo Neiying Shangdao,” the superior cultivation method that unties the entanglements of sin through the inner illumination of visualized starlight.

On the Dingchou day of the Jiaxu ten-day period, at midnight, sit upright on the bed in the bedchamber facing north with both hands joined together and first knock the teeth seven times. Then raise the head and visualize the seven stars of the Big Dipper so that they shine brightly in the north. After a short while, softly recite: “Second Prime Star, Northern Terrace Yin Essence, Tianxuan Soul-Shen Upper Jade Nine Lord.” Invoke this seven times.

Next offer the prayer: “May you eliminate for me all yin sins and yin faults committed from my seven generations of ancestors down to myself so that they are completely eradicated; may the Six Qi (vital energy) become abundant and the Four Shen (spirits) operate freely; may I fly among the Seven Primes (the stellar primes corresponding to the seven stars of the Big Dipper), have my name recorded in the Jade Book, ascend to Purple Clarity (the heavenly realm of Daoism), ride the mysterious carriage, come and go freely, be auspicious and upright, and accord with the Heavenly Dao (the Way).” When the prayer is finished, visualize the seven stars of the Big Dipper flying down from heaven, entering one’s mouth and reaching directly to the lungs so that one becomes luminous and transparent both inside and out, with the five viscera clearly visible. Also visualize the stars entering the mouth and feel radiance scattering from the mouth to fill the oral cavity; if a slight warmth is felt in the mouth, this is the verification that the Jing (essence) and Qi of the stars have entered.

Anyone who cultivates the Dao of “Seven Primes Preserving the Nine Dawns” must not share a bed or mat with another when sleeping, nor mix clothing with others. Men and women sleeping together on the same bed will be entered into the registers of the Northern Mysterious Darkness (the roster that records offenses). If one violates the taboos of impurity, the resulting calamities will be recorded in hell. Joint cultivation of Dao-Qi among teachers and fellow practitioners does not constitute a violation.

On the Dinghai day of the Jiashen ten-day period, at midnight, sit upright on the bed in the bedchamber facing north with both hands joined together, knock the teeth seven times, then raise the head…

On the dinghai day of the jiashen decade, at midnight, sit upright on the bed in the bedchamber facing north, join the palms, and click the teeth seven times. Then raise the head and visualize the seven stars of the Northern Dipper, causing them to shine brightly in the north. After a while, recite softly: “Third True Star, Upper True of the Nine Extremes, Perfected One of the Upper Origin, Po Essence of Tianji, Nine Lords of Upper Plain.” Invoke in this way seven times, then pray: “May all sins committed by the deceased, from my ancestors of seven generations down to myself, together with accumulated evil deeds, hidden faults, and offenses against the Three Officials of Heaven, Earth, and Water, be eliminated. May my eyes be bright and clear so that I can discern the obscure and subtle; may I fly up to the Seven Origins, have my name recorded in Highest Clarity, command the myriad spirits, ascend the Jade Court, ride the light soaring through the void, and unite with Heaven.” After the prayer, visualize the seven stars of the Northern Dipper descending from heaven, flying into one’s mouth and entering directly into the liver, so that their radiance illuminates the five viscera and makes the body brilliantly clear both inside and out. Then visualize in the mind oneself facing north and bowing twice. After the bows, swallow the saliva nine times; one may also rise to perform the bows.

On the dingyou day of the jiawu decade, at midnight, sit upright on the bed in the bedchamber facing north, join the palms, and click the teeth seven times. Then raise the head and visualize the seven stars of the Northern Dipper, causing them to shine brightly in the north. After a while, recite softly: “Fourth Niu Star, Xuan Gen, Xuanming, Tianquan, Po Essence, Nine Lords of Upper Void.” Invoke in this way seven times, then pray: “May the dark sins of ingratitude and lack of virtue, of unkindness and unfiliality, committed from my seven generations down to myself, be eliminated, even if they number in the thousands or tens of thousands, so that they all vanish. May I ingest and take in Qi (vital energy), absorb Jing (essence), increasing day by day; fly up to the Seven Origins, have my name recorded in the Great Mystery, rank above the Jade Emperor, ride the light flying to the Nine Heavens, command the spirits and harness the numinous Qi, of one heart with the sun and moon.” After the prayer, visualize the seven stars of the Northern Dipper descending from heaven, flying into one’s mouth and entering directly into the spleen, so that their radiance becomes brilliantly clear and shines upon the five viscera. Finally, swallow the saliva fourteen times.

Here “cun” refers to the Daoist method of visualization (cunsi), that is, visualizing in the mind specific stars, perfected beings, or luminous scenes; clicking the teeth and swallowing saliva are common ritual observances in inner cultivation. In the original text the phrasing around “the time of the Fourth Niu Star Xuan” in the second passage appears to have a problem of continuity or transmission; the above is interpreted according to the surrounding context. Terms such as “Seven Origins,” “Jade Court,” and “Great Mystery” are all names of celestial realms and sacred titles in the scriptures.

On the Dingwei day of the Jiachen decade, at midnight, sit on the bed in the sleeping chamber facing north with both hands clasped together and knock the teeth seven times. Then raise the head to visualize the seven stars of the Northern Dipper (Beidou) shining brightly in the north. After a while, softly recite the invocation seven times: “Fifth Gang Star, Tianping, Danyuan, Yuheng, Poling Shangyuanjun, Shangxuan Jiuhuangjun.” Then pray: “May this eliminate for so-and-so all filthy sins from his seven generations of ancestors down to so-and-so himself, inner and outer; whether on the surface or inside, the accumulated faults of thousands upon thousands of millions of billions, all recorded in the netherworld registers, let them be eliminated. May the body be filled with the Yellow Court (Huangting, the place of cultivation within the human body), filling and stabilizing in the stomach; ascend to Taisu (the pure realm spoken of in Daoism), riding the luminous radiance into the Purple Palace (Zigong, a heavenly palace), serving Jade Maidens (Yunu) on the right and Jade Youths (Yutong) on the left, shining together with the sun and moon, obtaining the position of True King.” After the prayer, visualize the seven stars of the Northern Dipper descending from heaven, flying into the mouth, entering the stomach, their light illuminating it thoroughly, making the five viscera clearly appear. Then swallow the saliva in the mouth eighteen times.

On the Dingsi day of the Jiayin decade, at midnight, sit on the bed in the sleeping chamber facing north with both hands clasped together, first knock the teeth seven times, then raise the head to visualize the seven stars of the Northern Dipper shining brightly in the north. After a while, softly pray: “Sixth Ji Star, Mingzang Fenbie.” After the prayer, swallow the saliva in the mouth eighteen times.

On the Ding Si day of the Jia Yin ten-day period, at midnight, the practitioner sits on the bed in the bedroom facing north with both hands joined together and first knocks the teeth seven times. Then, gazing upward, one visualizes the seven stars of the Big Dipper (Beidou) so that they appear brightly in the north. After a short while, one recites softly:

“Diliu jixing mingji beiji kaiyang poling shangdan zhenhuang xuwu jiujun.”

This invocation is chanted seven times. Next one prays:

“May from the seven generations of ancestors of so-and-so down to so-and-so himself, all past sins of theft and harm, wickedness, treachery, rebellion and falsehood that were committed or performed, together with any guilt implicating the officials of the Chronogram Emperor, be completely eliminated; may all illnesses be healed and the body’s qi (vital energy) flow unobstructed and harmonious; may the name be registered on the Immortal Terrace and inscribed on the Golden Registers of Shangqing; may one be able to command the myriad spirits and fly through the Nine Luminosities.”

When the prayer is finished, visualize the seven stars of the Big Dipper descending from heaven, entering directly into the mouth and coming to rest within the kidneys, their radiance penetrating and bright so that each of the five viscera is clearly distinguished. Then swallow the saliva in the mouth fourteen times. On yang days the seven stars are visualized in the left kidney; on yin days they are visualized in the right kidney. One day is a yang day and the next a yin day, alternating in this way.

This method of practice especially forbids contact with bloodstains or with fishy, foul and filthy things, and also mixing the diet with meat, fish or pungent spices. If these taboos are violated, the scriptures state that it will implicate the seven generations of ancestors above and bring calamity upon the practitioner below; after death one becomes a ghost in the underworld and the name is also erased from the registers kept at the gate of the Heavenly Emperor.

On the night of the last day of every month, that is, before the first day of the next month and before the cock crows at dawn, one should sit on the bed in the bedroom facing east, with the hands overlapping, in an even seated posture, and knock the teeth seven times. Then, gazing upward, visualize the seven stars of the Northern Dipper (Beidou) so that they appear brightly in front of one on the left side. After a moment, softly recite the invocation:

“Seventh Pass Star, Mysterious Yang Heavenly Pass, Yaoguang Great Brightness, Supreme Jade Emperor Dao Lord.”

Invoke this seven times. Then continue the prayer:

“May I succeed in erasing the hidden transgressions I have committed over the past seven lifetimes, as well as the karmic burdens of having violated the Heavenly Net and the Five Punishments, together with the countless myriads of spirits within the body that stand recorded in the registers of the ghost officials of the Northern Emperor; may all these sins be completely extinguished. May my Shen (spirit) and Qi (vital energy) reach throughout the eight directions; may I be able to vanish in an instant even while remaining seated; may my ears hear sounds from the farthest reaches; may purple light issue from my eyes. May my name be inscribed upon the Jade Taisu; may I perceive that which is without form; may my name be entered in the registers of the Emperor Lord; may my allotted span equal that of the sun and moon; may I soar among the Seven Origins and dwell at ease in the Purple Court.”

When the prayer is finished, visualize the seven stars of the Northern Dipper descending from the heavens, entering straight into the mouth, and from the mouth into the pupils of the eyes, so that their radiance fills both eyes and one can see clearly both within and without. At the same time, visualize one’s own five viscera, rendering them distinct and clear. On yang days, visualize the starlight entering the left pupil; on yin days, visualize it entering the right pupil.

On the six Jia days at midnight, when the generative Qi (vital energy) of heaven and earth begins to stir, the practitioner may either lie down or sit upright on the bed in the bedchamber, facing any direction as preferred. Both hands form the grasping-solid gesture (the meditation mudra of tightly clenched fingers); close the breath and concentrate the Shen (spirit). After a short while, knock the teeth nine times, then visualize the nine stars of the Northern Dipper shining brightly above the crown of the head, two of them standing before the Dipper’s handle, their radiance reflecting upon each other.

Next, softly intone the invocation: “Eighth Imperial Star, High Jade Sovereign Spirit, Eight-Scenery Primordial Lord; Ninth Honored Star, Grand Tenuity Jade Emperor Lord Spirit, Grand Simplicity Seven-Dawn Primordial Lord.” Call upon them nine times in succession. Then offer this prayer: “May you eliminate for me all transgressions committed from the nine generations of so-and-so’s ancestors down to so-and-so himself: whether great or small, all offenses recorded in the death registers, secret evildoing, concealed wickedness, and fraudulent concealment, even if they number beyond counting; all capital offenses listed under the Ghost Emperor of Mount Feng, as well as faults recorded in the Black Registers of the Northern Upper Nine-Origin Taiji (Supreme Ultimate) Perfected One (the ledgers that record transgressions). I earnestly request that the Nine-Origin Grand Supreme Emperor Honored Jade Mystery Lord erase them one by one. May I thereby soar upon the Seven Paths, ascend to Jade Clarity (the clear and vacuous celestial realm of Daoism), roam together in the Grand Nothingness, and fly upward upon the morning light; may I attend the banquet in the Northern Eight Simplicities (a Daoist heavenly realm), shine together with the sun and moon, preside over the court audience of the imperial consorts, and command the myriad spirits.”

When the prayer is finished, visualize the seven stars of the Northern Dipper descending from heaven and entering the Niwan Purple Chamber (a Neidan [internal alchemy] term denoting the inner spirit-chamber of the head), illuminating it within and causing the light to penetrate throughout the five viscera of the whole body. Visualize that both inside and outside the body a translucent purple cloudy Qi arises, dense and pervasive; it is enough merely to hold this image faintly in the mind. Finally, swallow the saliva in the mouth twenty-seven times (three swallows in each of nine sets).

If the Six Jia days, the last day of each month (that is, the final day of the lunar month), and the Six Ding days fall close to one another, they may be arranged flexibly in sequence and practiced as circumstances permit; there is no need to schedule the rites frequently on consecutive days. All other matters should be handled in the same way, provided that one prepares everything that needs to be done according to the true methods. In this manner, the Most High’s (Taishang) Way (Dao) of Returning to the Origin and Atoning for Transgressions is fully cultivated.

The Most High has secretly stored the “Five Penetrations Days” in the jade caskets (jade boxes for keeping scriptures or ritual objects) of the Five Marchmounts; the “Way of Returning to the Origin” is hidden in the Palace of the Nine Dawns. After cultivating the Five Penetrations, one should practice Returning to the Origin: the Five Penetrations begin with the Imperial Beginning, while Returning to the Origin concerns the Mysterious End. Therefore, those who cultivate the Five Penetrations and practice the Seven Origins’ Way of Hidden Return do not eat bloody meats or pungent, strong-smelling foods; if they encounter any corpses or defilements, they should practice Returning to the Origin. The Five Penetrations begin with the Imperial Beginning, and Returning to the Origin concerns the Mysterious End. Therefore, those who cultivate the Five Penetrations and practice the Seven Origins’ Way of Hidden Return do not eat bloody meats or pungent, strong-smelling foods, nor may they come into contact with corpses or defilements; those who violate this will undergo the trials and punishments of the Great Mystery.

The Five Penetrations Days are auspicious days of the Most High; the Returning-to-the-Origin days are days on which the Most High causes a person to be renewed. Without knowing the Five Penetrations Days, one cannot be released from transgression; without knowing the Hidden Way of Returning to the Origin, one cannot be ranked among the Highest Perfected (the exalted Perfected who have attained the Dao). One should constantly, on these days, visualize auspicious matters, first confessing the transgressions upon one’s own person. This is what is called dissolving the transgressions of seven generations, so that one is freed from the name-registers of punishment. This method must not be transmitted to the immortals of the Nine Palaces. All who cultivate the methods of the Cavern Chamber and the Purple Chamber, or who practice visualization of the Nine Origins and the Seven Origins, should first offer a quiet prayer upon just waking, just as they are about to lie down, and both before eating and after finishing a meal:

“The five stars and the Five Penetrations Days, the Purple Chamber within the Six Harmonies; the Hidden Way of Returning to the Origin manifests all at once in the Seven Dawns. That which enables the hun and po souls to come into being is the Mysterious Father; the Father’s Qi (vital energy) transforms, transforming the One and becoming Shen (spirit). That which enables the po soul to come into being is the Mysterious Mother; the Mother’s Qi transforms into Two, generating the human body. He who governs my sinews and bones is the Young Lord; he who presides over my Jing (essence) and Qi is White Prime. May I enjoy long life and enduring vision, soar into the immortal realms, and reach the Ten Heavens.”

When the prayer is finished, do not let others overhear the sound of the invocation. This is the Most High’s secret method of prayer, used to expel deviant Qi, concentrate the Shen, and keep a person from confusion and delusion throughout life.

Here ends the Highest Clarity Jing (scripture) of the Most High on the Hidden Way of Returning to the Origin for Erasing the Registers of Transgression.

Collation note: In the original text, the character for “transgression” was written as “net”; it has been emended according to the Upper Scripture of the Cavern Chamber. The original also reads “Nine Lords.”

This text is a collation note. In the first instance the original writing is “Luo,” changed to “Zui” on the basis of the Dongfang Shangjing. In the second instance the original writing is “Jiugong,” changed to “Jiujun” in light of the surrounding context.