《紫庭内秘诀修行法》

Those who cultivate the Dao (the Way) and seek immortality without death must visualize the Three Primordial Shen (spirits) and the locations of the Three Primordial Palaces within the body.

The Upper Primordial Niwan Palace, the spirit palace of the upper body, lies between the eyebrows, about three inches inward. At the second-inch position one imagines a one-inch-square space, which is the Dantian (energy center) Palace. Visualize within it a Shen (spirit) named Chizi, courtesy name Guangyuanxian, also called Diqing, dressed in vermilion garments. Picture him residing there and invoke his name three times.

The Middle Primordial Crimson Chamber is the site of the heart. An area of roughly one square inch within the heart constitutes the Crimson Palace. Visualize therein a Shen (spirit) clad in deep crimson clothing, named Zhenren, courtesy name Zidanguangjian, and invoke his name three times.

The Lower Primordial Dantian Palace is situated three inches below the navel, or about three inches inward from the navel. Visualize a Shen (spirit) in this palace wearing yellow clothing, of fair complexion and resembling a newborn infant, named Yuanyang, courtesy name Guxuan, and invoke his name three times. Then swallow Qi (vital energy) twenty-four times and invoke the Great Lord of the Birth Palace.

The Gate of Life is the navel. The Mysterious Portal, the gateway through which a fetus at birth communicates with the mother’s body, is the channel by which the fetus receives nourishment in the womb. Within the Mysterious Portal stands a Birth Palace one inch inward from the navel. There resides a Great Lord named Taokang, courtesy name Hejingyan, dressed in vermilion clothing and wearing a purple lotus crown, seated at the Gate of Life. The Shen (spirits) of the Three Hun attend him, arrayed on his left. The Great Lord holds the Celestial Sovereign Image Fulu (talismans and registers), grasping the inscribed characters with both hands so as to blend and infuse primordial Qi (vital energy), thereby nourishing the fetal origin and restoring fetal respiration.

Before sleep at night, first visualize the three palaces, then the Great Lord. Sit upright in the Gugu posture of clasping the hands with fingers interlocked, eyes slightly closed and gaze turned inward. First hold the breath for twenty-four respirations, then visualize the Great Lord seated facing outward, appearing as an infant, crowned, wearing ceremonial robes and holding the talisman, all imagined with utmost clarity. Silently invoke him three times in the heart: “Mysterious Portal Birth Palace Great Lord, named Taokang, courtesy name Hejingyan.” Next swallow saliva fifty times, knock the teeth three times, and softly recite the prayer as follows:

The Fetal Spirit Great God (the deity who governs the fetal origin) and the Heavenly Lord of the Imperial Outline (the heavenly lord who oversees the regulations of the celestial realm) hold the embryonic Fulu (talismans and registers related to the womb and fetus) and wear purple crowns. Yellow Qi (vital energy) swirls while red Qi circulates, gathering upward at the Mingmen (an important vital aperture according to traditional Daoism) and transforming into the Great Lord of the Mysterious Tower Birth Palace, whose name is Taokang and whose style name is Hejingyan. Swallow saliva fifty times, knock the teeth three times, and softly recite the prayer:

Fetal Spirit Great God, Heavenly Lord of the Imperial Outline, holding the embryonic Fulu and wearing a purple crown. Yellow Qi swirls, red Qi circulates, Jing-Qi (essence and vital energy) rises to the Mingmen; Shen-Qi (spirit and vital energy) transforms, restoring vitality to life. The Six Harmonies (heaven, earth, and the four directions) correspond with one another, the physical form glows with luster, and jade maidens reside within the body.

The above incantation ought to be recited frequently; only upon completing the recitation is the method of restraint (the cultivation method of gathering and constraining the Jing-Qi within the body) accomplished. If one can cultivate in this way for eighteen years, one will ride a thousand chariots, lead ten thousand cavalry, and ascend to heaven in broad daylight.

The Taiwei Emperor’s Heavenly Sovereign Image Fulu (the talisman depicting the Heavenly Sovereign image of the Taiwei Heavenly Emperor) is as follows:

This Heavenly Sovereign Image Fulu is given to the Great God of the Birth Palace Taokang, style name Hejingyan, in order to attune with the primordial Qi, regulate the embryo, and circulate the Jing-Qi. Write it with cinnabar on green paper, making the characters small; ingest it at midnight on the first or fifteenth day of the month, facing north. Hold the talisman in the right hand, close the breath, and burn incense facing north. After the talisman is written, cut it open in sequence and then stack it in the hand; next, lower the eyelids, close the breath, and visualize the Great Lord previously mentioned. Then write the talisman text finely on green paper and ingest it at midnight on the first or fifteenth facing north. Hold the talisman in the right hand, close the breath, burn incense facing north; after writing, cut sequentially and stack in the hand, then lower the eyes, close the breath, visualize the Great Lord as before, and silently recite in the heart:

The mysterious script of the Heavenly Emperor, the numinous Fulu of the imperial image, is used to attune with the primordial Qi, circulate the Jing-Qi, and restore vitality to the embryo. May one long maintain the state of an infant, fly up to become an immortal, and reach directly the Heavenly Pivot. Great God of the Birth Palace, please unroll the scroll, raise the vermilion banner, wear the purple crown, and together with me plan the cultivation.

After the ritual concludes, rise and bow once more, then roll up the talismans (Fulu) one by one in sequence, form them into pills, and ingest them. Visualize the Great Lord (the honored deity referred to in the scripture), take the talisman pills in the left hand and consume them, then face north and bow to Taiwei Tianjun (a Daoist deity).

The scripture states that visualizing the Great Lord’s talismans and ingesting them for eighteen years enables the Great Lord to mobilize the three fields (the three cultivation sites within the human body) on the left and command the three Qi (vital energy) on the right. The three fields transform into flying carriages, and the three Qi transform into mysterious dragons. In this way one can command twenty-four deities above and souls below, call the Liujia spirit generals of the yang realm and summon the Liuding spirit generals of the yin realm, so that a thousand carriages and ten thousand riders follow, allowing ascent to heaven in broad daylight. All of this is brought about by the resonance of the Peach Lord. Even a Daoist method that appears modest in this way is still worth observing.

The Great Deity of the Birth Palace (the spirit overseeing fertility and fetal gods) requires careful avoidance of menstrual blood and other impure substances, as well as not burning the hair of the six livestock or items such as Huying. The scripture holds that these practices disturb the fetal Qi and in turn harm the infant spirit.

A person's three hun souls leave the body three times each month, on the third, thirteenth, and twenty-third days. At those times the shen-hun readily wander, sleep and dreams become restless, and pathogenic qi (vital energy) may seize the chance to invade. On these days one should take measures to restrain the three hun.

Just before sleep, lie supine with both legs stretched straight and both hands stacked over the heart, the left hand on top. Knock the teeth three times, swallow qi three times, then close the eyes and visualize through mental intention (cunxiang). Imagine a red luminous qi within the heart, bright and about the size of an egg, rising from the heart and shooting forth from both eyes, gradually expanding to encircle the entire body. From beneath the feet it rises to the crown of the head and transforms into a great fire that refines and burns the whole body as if charcoal were blazing. When a slight heat is suddenly felt in the four limbs, knock the teeth three times again and inwardly call the names of the three hun—Shuangling, Taiguang, and Youjing—commanding the three shen (spirits) to settle quickly in place.

Then visualize that Shuangling dwells in the Xuanque, attending at the left of the Great Lord and guarding the po; that Taiguang dwells in the Dongfang Palace, facing the Infant of Huanglao Jun and guarding the Niwan (the spirit chamber of the head); and that Youjing dwells in the heart, heeding the regulation of the heart-shen. Let the three shen each rest in their proper positions, then recite the incantation: “Taiwei Mysterious Palace, Central Yellow commencing in azure; internally refine the three hun so that Taiguang may be at peace. Divine Treasure Jade Chamber, born together with you; you must not move recklessly, for the overseer is Tailing. Should you wish to fly, proceed only to Taiji (Supreme Ultimate) Shangqing; should hunger or thirst arise, take only the returning-water jade Jing (essence).”

After reciting, quietly forget the self and remain thus for a time. First complete any other visualization practices performed in the recumbent posture, then carry out this method, and afterwards regulate the breath and fall asleep.

The seven po (corporeal souls) leave a person's body three times each month, on the nights of the seventh, seventeenth, and twenty-seventh respectively. When the seven po leave the body, a person often has chaotic and disordered dreams. Those who cultivate the Dao must carefully guard and hold them, not allowing the seven po to wander about.

On these days, when lying down at night, hold the fingers of both hands fixed in place and rest them beside the pillow behind the head, with both legs stretched straight. Then visualize two streams of white Qi (vital energy) appearing at the tip of the nose, as if issuing from the lungs and coming out through the two nostrils. At first they are only the size of small beans, then they gradually grow larger. The white Qi encircles the whole body above and below, covering it layer upon layer, first reaching the two feet, then rising to the top of the head, wrapping around the body in nine layers altogether.

Then visualize the white Qi suddenly transforming into celestial beasts: two Azure Dragons appearing respectively in the two eyes; two White Tigers appearing in the nostrils, facing outward; a Vermilion Bird appearing on the heart, facing the mouth, lowering its head and stretching its neck so that the head draws close to the mouth. An Azure Dragon and a tortoise appear under the left foot, a numinous snake under the right foot. The Azure Dragon, White Tiger, Vermilion Bird, tortoise, and snake together are called Xuanwu; visualize it under the feet as something upon which to tread.

Then visualize a jade maiden in each of the two ears, wearing black brocade robes, standing at the position of the Mingmen (Gate of Life; here referring to a specific site of cultivation within the body), each holding a torch in both hands with extremely bright radiance. The one on the left is named Jiaonü, the one on the right Lingyi. The nine layers of Qi that previously encircled the body also each transform into these forms.

After a while, when the above visualization is complete, swallow saliva seven times, click the teeth seven times, then call the names of the seven po: Shigou, Fushi, Queyin, Tunzei, Feidu, Chuhui, Choufei. Visualize the seven po in the Mingmen, lined up on the right side of the Great Lord, watched over by the first hun (ethereal soul) Shuangling, so that they cannot move at will. After calling the names, softly recite the invocation:

First circulate the pure Qi (vital energy)—the clear, still, and unsullied Qi—nine times in succession to subdue the evil and violent Qi dwelling in the po. Celestial beasts stand guard at the portals and the delicate maiden keeps watch at the passes, so that the hun and po grow peaceful, harmonious, and compliant, remaining at ease with oneself and never stirring recklessly. Attend carefully to the fundamental condition of the body. If hunger or thirst is felt, simply permit oneself to absorb the lunar radiance and the solar elixir (the practice of visualizing moonlight and the essence of the sun). When these procedures are finished, temporarily forget the self, sit in quietude for a long period, and then go to sleep.

A student of the Dao (the Way) should revere the inner heart, visualize the true Dao, and offer rites of thanks. Upon the autumnal equinox one must visualize the perfected, observe the zhai fast, keep the mind free of wicked thoughts, and vow to accomplish the rank of flying immortal. Those who have long kept the fast should, on the day of the autumnal equinox, first confess their faults to the seven ancestral parents (the ancestors), then examine the transgressions of an entire lifetime and swear to amend them. Those who have not yet truly withdrawn from secular life must not perform the rite of confession on the autumnal equinox.

The jing (scripture) declares that sins confessed on this day may all be remitted, yet they must never be repeated thereafter. If one knows that certain faults truly cannot yet be avoided and remain uncorrected, one ought not compel oneself to proclaim repentance on the day of confession. The jing further states: “Those who wish to study the Dao must treat the autumnal equinox with caution; whether the matter be great or small, it must be reported upward so that Heaven may hear.”

At midday on the autumnal equinox enter a quiet chamber, face north, burn incense, bow twice, then remain kneeling for a long time. Remove the headcloth and place it on the ground, then softly recite the invocation:

“I, the humble minor Perfected so-and-so of such-and-such prefecture, county, and temple, respectfully announce to the High Sage Supreme Jade Dawn Mysterious August Supreme Dao Lord, the Golden Tower Great Peace Jade Dawn Mysterious Primordial Unsurpassed Dao Lord, the Four Assistants and Twenty-Four Perfected Ones of the Golden Tower, and the divine officials of the Director of Destinies. I first confess my sins to the seven ancestral parents and then confess my own sins. Let the words be sincere and earnest; kowtow until the head reaches the ground, then bow twice more. Afterward first replace the headcloth, then rise and perform two bows.”

Should an auspicious dream occur, upon waking rub the eyes fourteen times with the hands, immediately close the eyes tightly, and rub with both palms from the interior outward; next knock the teeth fourteen times and softly recite:

“O Supreme High Essence, Cinnabar Spirits of the Three Emperors, cause the Crimson Palace (the dwelling of the heart-spirit) to shine brightly and penetrate thoroughly, that auspicious responses may convey the heart’s desire; may the Three Origins soften the hun soul and the Heavenly Emperor confer the methods of the jing upon me, so that wherever I arrive there is smooth correspondence, enabling me to fly and ascend into the immortal realm, enter the Shangqing realm, constantly accompany the Jade Perfected, and together assemble in the Purple Court.”

When one frequently has nightmares, close the eyes, hold the breath, and pinch-press the Renzhong twenty-seven times with the left hand. Then pinch and press the “Shanyuan” (a specific acupoint named in the jing scripture) with the index and middle fingers, secretly doing so dozens of times; next press it firmly and knock the teeth twenty-seven times. Hold the breath as before, knock the teeth again, and softly recite: “Great Cavern True Mystery (a title for honored Daoist deities and the mysterious true Dao), please Zhang-refine the three hun (to cultivate and refine a person’s three hun souls). The first hun quickly guards the seven po, the second hun quickly guards the Niwan (the upper Dantian energy center in the head), and the third hun heeds the regulation of the heart shen (spirit). Report upward to the Taishang Three Primal Lords: I, so-and-so, have recently dreamed of inauspicious matters; this is the evil qi (vital energy) of the seven po wandering free and corpse-evil taking advantage of the vacancy. Please immediately summon Taokang to protect life and report it to the Emperor Lord; let the Five Elders and Nine Perfected Ones each guard the portals of my body, while the Yellow Gate Shen Master and Purple Household General, holding axes, battle-axes and bells, annihilate the evil jing (essences), turn misfortune into good fortune, and keep me far from the calamities of life and death.” Then continue lying down, and auspicious verification will surely follow. After three years, one dreams only upon spiritual communion and receiving a response of divine intent.

When awakening at night, immediately close the eyes tightly and swallow saliva nine times each; then massage both sides of the nose as well as the areas above and below it dozens of times with the hands, and softly recite: “Taishang Four Bright Ones, the nine gates emit jing (essence) and qi (vital energy); the ears and eyes, subtle and thoroughly penetrating, can reach the true Dao (the Way) and commune with shen (spirits). The terrace in the midst of heaven makes the breath flow peacefully, the Delicate Maiden Cloud Attendant brightens the eyes, floral intelligence thoroughly clear, making every subtle place distinct and pure. Preserve and harmonize the qi of the Upper Prime so that it circulates through the nine cities; let the foundations of the five viscera be firm, so that ears and eyes are naturally clear and bright. The heavenly terrace is dense and unadorned, its pillars and beams firm without leaning; wash and refine the seven po so that the three hun are at peace. The Red Infant carries the shen light and always accompanies me. Shield my ears and eyes so that the Taishang appears before my eyes; use the flowing bells to crush all inauspicious evil, dissipate every kind of fierce calamity, and ensure that whatever is sought will surely be accomplished. The sun and moon guard the portals, and the five stars are stored in the heart. The recitation of the True Sovereign should be respectfully heeded by all shen and all voices; auspiciousness descends in a mysterious manner, and omens of good fortune will also become manifest.”

In the translation, “七3魄” is understood according to context as “seven po”; the original incantation contained repetitions that have been merged for smoother meaning.

After completing the prayer, swallow the saliva in the mouth nine times, then rub the face and eyes until they become slightly warm. Every day upon waking from sleep, perform the massaging and praying according to the method previously described, without omitting it even once. This practice can make the ears and eyes keen, strengthen memory, clarify the mind, regulate the nasal breath, and prevent casually spitting out saliva; the complexion remains youthful, and it can also subdue the hun and po souls while driving away various evil influences and demonic obstacles.

When combing the hair, one should face an auspicious direction; it is taboo to comb facing north. In the eleventh month, it is suitable to face the Chen direction or the Hai direction. At the beginning of combing, recite the prayer: “Myriad Demons.” Then recite another prayer: “The Great Emperor disperses the numinous, the Five Elders return to the True, the mysterious florescence of the Niwan preserves Jing (essence) for long existence, the left is the hidden sun, the right is the root of the moon, the six directions are purified and refined, and the hundred Shen (spirits) receive the blessing.” After completing the prayer, swallow the saliva three times. While combing, change combs multiple times and comb as much as possible, but do not comb to the point of pain, lest the Qi (vital energy) and blood stagnate, and so that the hair roots remain constantly firm.

When taking immortal medicines, choose one’s own benming day (the day corresponding to the heavenly stems and earthly branches of one’s birth year). If one encounters a funeral, an inauspicious day, an evil affair, or violates taboos that harm the fetal spirit, even taking the medicine will bring no benefit.

When eating, do not discuss matters of death, nor leave food exposed, lest various evil Qi be attracted.

When bathing, constantly visualize the Six Ding (the six spirits spoken of in Daoism) in the heart; this is said to enable the desired matters to be accomplished smoothly. In ordinary times, one may also bathe on Ding days within the six decades. As for frequency, one should bathe on every Jiazi day; if this cannot be done, one should still bathe on the first day of each month, which can make a person spiritually illumined. Here “jǐ yuè dàn” refers to the first of the month; “jǐ” means “odd-numbered,” therefore it refers only to the first and fifth months.

For bathing it is best to use eastward-flowing water and fragrant decoction (bathing water infused with aromatic substances). As long as it can be done, there is no harm in washing the body frequently with water; this washes away the filthy qi of the body and allows the true Qi to arrive. One must be cautious when bathing: do not sit while washing, and do not let the body sit in the water.

If one has stepped upon filthy things, or gone to various unclean places, one should bathe, loosening the clothes and unfastening the belt, in order to remove the pollution. The method is as follows: take ten liang of pale bamboo leaves and four liang of peach bark, add them to one hu of clear water and bring it to a boil; after removing it from the heat, wait until the water is of a suitable temperature, then use it for bathing. In this way all manner of pollution can be eliminated.

The method of the Northern Emperor (Beidi) for killing ghosts is this: when the matter arises, lower the eyes, clench both hands, hold the breath, and visualize that within each of the viscera there is a true spirit—namely, the gods of the five viscera. It is enough to visualize only the gods of the five viscera; a response will arise of itself. One may also visualize the Four Spirits (the spirit-beasts of the four directions) and the Yellow Dragon. First knock the teeth thirty-six times, then recite the mantra beginning “Tianpeng, Tianpeng…” and so forth.

In the world there are certain fierce and evil ghosts that often transform into women in order to delude and test people; they can also assume the appearance of men, and do not change only into women. Should one encounter such a situation, hold the breath, visualize the Heng and Fu stars within the Heavenly Pass, and also visualize the seven stars of the Northern Dipper. Visualize the forms of the Fu star and the Bi star at a point one cun within the body. Then let the Dipper’s handle point forward, while at the same time visualizing the spirits of the whole body, as well as the Three Palaces of the Bright Hall (Mingtang), the five viscera, and the twenty-four spirits. Keep the countenance upright and the mind settled, and carefully observe the pearl in the circular center between the eyebrows (the place where the spirits are visualized): if the pearl is turbid and dim, this indicates that one has encountered a ghost that is testing one. One may also secretly shine a mirror upon it, in order to discern whether it is a ghost.

Once it has been confirmed to be a ghost, visualize the seven stars appearing before one; one may also visualize them above the crown of the head, suppressing and driving back the ghostly being: let the Kui star of the Northern Dipper cover the top of the head, with the Dipper’s handle pointing toward the ghost. Then recite the Tianpeng mantra, and visualize the ghost being crushed beneath the stellar net of the Tiangang; one may also recite the ghost-killing mantra.

If the pearl seen in the circular center is square and bright, then it is a True Person of the immortal Way; if its shape is not square, yet it is bright and cool, then it is an extraordinary person. If one shines firelight upon it and sees no shadow, this further confirms the point. If one is able to recognize it, one should salute the other; if one fails to recognize it, then one has not passed this trial. Conversely, if one encounters an evil ghost and takes it for a True Person, this likewise counts as not having passed. You must be cautious.

Baopuzi says: When entering famous mountains in search of zhi grass (the immortal medicine of Daoist legend), it is best to choose the third or ninth month. Tradition holds that in these two months the mountain gates open, and it is the season when immortal medicines appear. Do not select “Shanhen days”; instead choose “Tianfu days” and “Tianfu hours.” If these further coincide with a “Sanqi hui,” it is even more auspicious. These methods of selecting days are found in the Sanqi Gaomen.

When entering the mountains, one should also choose a Six Yin day and a Mingtang hour, carry lingfu (spirit talismans), lead a white dog, carry a white chicken, and prepare one sheng of salt. Place the salt together with the kaishan fuxi (talismanic documents used to petition for the opening of the mountain) upon a large rock; it is said that in this way one can find the zhi grass. After gathering the zhi grass, if one wishes to ingest it, one should choose a harmonious wangxiang day, that is, a day when the qi (vital energy) of the ganzhi (Heavenly Stems and Earthly Branches) times is peaceful and mutually generating and supportive.

Famous mountains often contain zhi grass, yet ordinary people, if their heart for the Dao (the Way) is not concentrated, their aspirations and conduct impure, their De (Virtue) shallow, and if they do not understand the methods of entering the mountains, even if they obtain diagrams of the zhi grass they will be unable to recognize its form and ultimately still fail to find it. Mountains, whether large or small, are all guarded by ghosts and spirits. If the mountain ghosts and spirits are unwilling to reveal the zhi grass to a person, even if it lies right before their eyes they will not see it.

Baopuzi further says: According to the Jiutian Miji, when entering the mountains one must especially take care to select a suitable day. In a long month one should avoid the third, eleventh, fifteenth, eighteenth, twenty-fourth, and thirtieth days; in a short month one should avoid the first, fifth, thirteenth, sixteenth, twenty-eighth, and twenty-sixth days. If one enters the mountains on these days, it is said that one will be tested by the mountain gods, will not obtain what one seeks, and will find it difficult to succeed in one’s affairs. Whether a Daoist or an ordinary person, entering the mountains on these days is inauspicious, and one may also encounter tigers, wolves, and poisonous insects. If the time and day of entering the mountains are not correctly chosen, these dangers often come to pass; therefore one must not enter the mountains rashly.

According to the Yuling Jing, when entering famous mountains one cannot be ignorant of the secret arts of Dunjia, nor should one reveal their details fully to others. The Lingbao Wen further states that when entering mountains one should select “Bao days” or “Yi days”; if one specifically chooses “Zhuan days,” it is most auspicious; if one selects “Zhi days” or “Fa days,” death and disaster will certainly follow. These matters, too, cannot be taught in complete detail. When I was young I entered the mountains many times and therefore studied the Dunjia books, totaling more than sixty volumes. Their contents cannot be mastered all at once, so I selected the essential points and compiled them into mnemonic formulas convenient to carry and directly usable; these contents, however, are not suitable for transmission in writing. I shall now discuss them only briefly. Those who wish to enter the mountains in search of the Dao (the Way) should seek out people who understand these methods; such people are not few in the world.

The Qiyuan Zhongjing says: Those who wish to seek the Dao should select “Tiannei days” and “Tiannei hours”; to rebuke ghosts and spirits and to apply talismanic writings, one should select “Tianqin days” and “Tianqin hours.” When entering the mountains, if one wishes that all manner of evil spirits, wolves, tigers, and bandits dare not approach, one may choose the times of “exiting the Heavenly Storehouse and entering the Earthly Door.” The “Six Gui” are the Heavenly Storehouse, and the “Six Si” are the Earthly Door.

The Qiyuan Zhongjing further says: In times of chaos, if one wishes to leave the dusty world, enter remote mountains, and be free from troubles, one may select the Dingmao day of the Upper Yuan, as well as Yinde days and Yinde hours, in order to hide and escape. The so-called “sinking into the earth in broad daylight” means that it is as if one sinks underground in broad daylight, the sun and moon lose their brightness, and neither humans nor ghosts can see oneself.

It also says: Those who wish to seek immortality and study the Dao and enter famous mountains should select the Six Gui days and Six Gui hours, also called “Tianxin days”; it is said that in this way one can transcend the dusty world.

It further says: When entering mountain forests, one should take with the left hand an object from the Green Dragon direction, break it in two, and place one half beneath the Pengxing; passing through the Mingtang, one enters a shaded place, then walks with the Pace of Yu, and afterward recites an incantation silently in the heart; it is said that thereby one can transcend the dusty world.

(Dunjia is an ancient art of selecting times, directions, and concealment; “Heavenly Storehouse,” “Earthly Door,” “Tiannei,” “Tianqin,” and so forth are all designations within the Dunjia arts. The scripture does not specify what the “object from the Green Dragon direction” refers to, nor does it record the content of the incantation.)

It further states that when entering mountain forests one should pick something from the Qinglong (Azure Dragon) position with the left hand, break it in two, and set it beneath the Pengxing position; one then passes through the Mingtang position and enters the Yinzhong position while advancing by means of the Yubu (Pace of Yu). An invocation is next offered: “Nuobi Taiyin Jiangjun, open the road for this descendant so-and-so Jia and do not open it for outsiders. Let those who see Jia take him for a bundle of firewood; let those who do not see him believe he is not human.” The plants held in the hand are then broken and placed at the Dihu (Earth Door); earth is taken with the left hand and smeared on the Renzhong (philtrum) while the right hand uses plants to conceal the body. The left foot is advanced first and the Yubu is trodden as far as the location of Liugui, after which the breath is held and one remains motionless, so that neither humans nor ghosts can see one.

The Six Jia correspond to Qinglong and Pengxing, the Six Bing to Mingtang, and the Six Ding to Yinzhong. The stepping method of the Yubu is performed as follows. One stands upright with the right foot forward and the left foot behind, then takes a step so that the left heel comes beside the right foot; this counts as the first step. The left foot next advances and the right foot is brought beside it, forming the second step. The left foot advances once more and the right foot follows beside it, constituting the third step. This is the pattern of the Yubu. The Jing (scripture) continues that the use of the Yubu is known for every affair under heaven and for dealing with every kind of anomaly, and is by no means limited to the present matter.

When the walk is completed it forms the Jiji gua (After Completion hexagram, one of the sixty-four hexagrams of the Zhouyi). The footprints of the opening two steps are not counted among the nine footprints; yet if the steps are taken as consecutive and each is reckoned at seven chi, the total distance is two zhang and one chi. Looking back upon the nine footprints, the method of the Yubu is thereby accomplished.

The Baopuzi states that the “Protective Days” mentioned in the Lingbao Jing are those on which the Five Phases (Wuxing: Wood, Fire, Earth, Metal, Water) of the Heavenly Stems generate the Five Phases of the Earthly Branches, for example Jiawu and Yisi. Jia and Yi belong to Wood, Wu and Si to Fire; Wood generates Fire, and therefore these days are called Protective Days. The so-called “Righteous Days” are those on which the Five Phases of the Earthly Branches generate the Five Phases of the Heavenly Stems, such as Renshen and Guiyou. Ren and Gui belong to Water, Shen and You to Metal; Metal generates Water, so they are termed Righteous Days. “Controlling Days” are those on which the Five Phases of the Heavenly Stems overcome the Five Phases of the Earthly Branches, for instance Wuzi and Jihai. Wu and Ji belong to Earth, Zi and Hai to Water; Earth overcomes Water among the Five Phases, hence they are called Controlling Days. “Attacking Days” occur when the Five Phases of the Earthly Branches overcome those of the Heavenly Stems, as in Jiashen and Yiyou. Jia and Yi belong to Wood, Shen and You to Metal; Metal overcomes Wood, and they are therefore named Attacking Days. Other days may be identified by following the same analogical reasoning.

The Baopuzi says that when entering famous mountains one may choose a Jiazi day and carry out the procedure on an Opening-and-Removing Day (a type of calendrical date used in the art of selecting auspicious times). Five-colored silks, each cut to a length of five cun, are hung upon a large rock, after which the object of one’s request will be fulfilled.

The Baopuzi further states that upon entering the mountains one ought to know the Secret Incantation of the Six Jia (a protective formula associated with Six Jia beliefs). The incantation consists of the nine characters “Lin, Bing, Dou, Zhe, Jie, Zhen, Lie, Qian, Xing,” which should be silently recited frequently; they are said to ward off all manner of misfortune. The essential principle is simple rather than elaborate, and this is precisely the method indicated.

The methods recorded above are roughly of this character, differing only slightly from one another.

What has been described are the forty-nine authentic talismans from Lord Lao’s Huangting Zhongtai. When entering mountain forests the essential principle remains simple and uninvolved; this is the meaning intended.

The methods set down above are generally similar, with only minor variations among them.

These are the forty-nine true talismans (Fulu) employed by Laojun (Taishang Laojun, the Most High Lord Lao) during cultivation of the inner embryo in the Yellow Court (Huangting Zhongtai). If one wishes to enter the mountain forests, one may select a Jiazi day or a Yin day and write the talismans with cinnabar upon white silk. At night, place the talismans upon a table, face the Northern Dipper, offer wine and dried meat in worship, state one’s own name, bow twice more, and then tuck the talismans into the collar of one’s garment. The scripture states that in this way one may avoid the hundred ghosts, sprites and goblins, tigers and wolves, and venomous insects of the mountains. Daoist practitioners who withdraw from the world to dwell in the mountains may likewise follow this method.

First Talisman

Second Talisman

Third Talisman

The three talismans above are all those used by Laojun when residing in the mountain forests. Write them with cinnabar upon peachwood boards, drawing each talisman large enough to cover the entire board. Place the talisman boards at the four sides and four corners of the gateway, as well as at crucial points along the paths near the dwelling. The scripture states that setting these talismans within fifty paces of the residence will drive away mountain spirits and the hundred ghosts.

The two talismans above are those used by Laojun when entering the mountains and may be affixed to the beams and pillars within the dwelling. Those who reside in the mountain forests, as well as those who enter the mountains only temporarily, may all make use of them. The same talismanic script should be drawn on both sides.

The two talismans above should likewise have the same talismanic script drawn on both sides. These are the talismans for entering the mountains and warding off tigers and wolves, transmitted by the immortal Chen Anshi. Write them with cinnabar upon silk; the two talismans differ from each other in form. Carry the talismans at the back of the body, with men wearing them on the left and women on the right. They may also be worn upon the person, or written separately upon wooden boards erected on the four sides of the dwelling. When one moves elsewhere, the talismans should be taken down.

The two talismans above are seal-talismans that Laojun wore upon his person to ward off snakes, tigers, and wolves. Carve them from jujube heartwood into wooden talismans two cun in length, bow twice, and then wear them on the person. The scripture declares that they possess remarkable efficacy. Ordinary people who put their trust in this method may also wear them, regarding it as highly auspicious.

The three talismans above may also be placed to the left, right, front, and rear of cattle and horse enclosures, as well as around pigsties, in order to drive away tigers and wolves.

The Secret Inner Essentials of the Purple Court (Ziting Nei Miyao) is a cultivation art of the Yellow-Lao Lord (Huang Laojun). The scripture cautions that this material must not be casually transmitted to those who are unsuitable, lest calamity extend to one’s ancestors and descendants; therefore the utmost caution is required.

Here ends the Cultivation Method of the Inner Secret Instructions of the Purple Court.

Collation notes indicate that the character “zai” has been interpolated on the basis of context, and that the character “bu” has likewise been supplied from context. The term “seven po” was originally miswritten as “the art of cultivation practice”; according to another passage it should read “ear po.” The original text further warns that this material must not be transmitted casually to unsuitable persons, or else calamity may extend even to the ancestors, and therefore the utmost caution is required.