《上清黄庭养神经》

The Scripture of the Shangqing Huangting for Nourishing the Spirit

The Dao said: Long ago, in the Palace of Ruizhu (the immortal palace of Daoist legend), I heard the profound principles of the Huangting (Yellow Court), as well as the teaching of the Great Dao Lute-Heart Numinous Chapter on inward guarding and the way of transformation.

When people are born, they receive the Qi of the Dao, and their bodies contain Qi in which Yin-Yang is harmoniously joined. Yet people often cling to sound and sensual pleasure, are bewildered by rich flavors, and are lured by extravagance and dissipation. They thus lose right mindfulness and squander their prime years in vain. If one understands that stillness and movement, going out and coming in, should all follow the teachings of practice, and carries out the subtle methods of cultivation in order to nourish the Shen (spirit), then the body will be at peace, calamities will find it hard to intrude, and malign demons will be unable to disturb it. Visualizing and contemplating the Dao can keep one far from evil paths.

In future, when going out or entering any place, one should call the name of the spirit presiding over that day and say: "Spirit so-and-so, please escort me there and bring me safely back." After calling in this way, one proceeds according to the method described. The day-presiding spirit will travel with the person, and where the spirits give protection, the many evils cannot intrude. The spirit can also drive away the hundred ghosts, so that for many years one meets with no malicious harm.

When submitting a memorial or visiting a person of high rank, one should likewise write out a talisman (a Fulu used in Daoism to invoke the protection of the spirits) and carry it on one's person, calling the day-presiding spirit three times and asking it to accompany one. If someone in the household is ill or at the threshold of life and death, the talisman may also be placed in the bosom: on Yin days on the right side, and on Yang days on the left.

When entering mountains and forests or escaping from disaster, one may click the teeth three times and call upon the day-presiding spirit and the Jiashen spirit (a spirit named by the Heavenly Stems and Earthly Branches). The mountain sprites, wolves, tigers, and the like will then scatter. To expel malevolent spirits and ghosts, one may write the Six Jia and Six Yi talismans and carry them, while also calling the Jiayin spirit, and the ghosts and monsters will disperse.

When entering the battle line or avoiding weapons, one may write the Six Bing and Six Ding talismans, call the corresponding spirit names, and then call the Jiawu spirit; it is said that one will then not be harmed by blades or arms. To avoid fire, one may write the Six Ren and Six Gui talismans, call the corresponding spirits, and then call the Jiazi spirit, asking it to accompany one; it is said that one will then not be burned. To avoid the perils of water, one may write the Six Wu and Six Ji talismans and call the Jiaxu spirit; it is said that one will then be spared from drowning.

When facing lawsuits, litigation, or quarrels, one may write the Six Geng and Six Xin talismans, call the names of the corresponding spirits, and then call the Jiachen spirit; it is said that the lawsuit and the dispute will then be settled.

The talismans described above should be written out, carried on the person, and kept in secret, not passed on to others. For example, the Jiazi spirit's surname is Wang and his courtesy name is Wenqing; "Wang" is the surname and "Wenqing" the courtesy name. The other spirits follow the same pattern.

The spirits of the Twelve Branches number eight hundred and seven in total, with one spirit presiding each day. If a person can click the teeth three times each morning and recite the name of that day's presiding spirit, saying, "Lord so-and-so presides today; please travel with me, so that everywhere I go may be smooth and auspicious," and can likewise click the teeth three times each day and recite the name of their own natal spirit, then what they seek will be fulfilled. If, when preparing food each day, one offers it to the natal spirit to enjoy, blessings and longevity will increase further; and if on one's natal day one holds a grand ritual of blessing for the natal spirit, the auspicious results will be even more evident.

Mou Yi (here apparently a placeholder form of address in the scripture): On the left is the Azure Dragon Mengzhang, paired with Jiayin; on the right is the White Tiger Jianbing, paired with Jiashen; above the head is the Vermilion Bird Lingguang, paired with Jiawu; beneath the feet is the Black Tortoise Zhiming, paired with Jiazi. The Moon, as the noble one, enters the center.

This oral formula should be silently recited frequently and kept especially secret: do not recite it aloud and do not let others know of it. The formula states that on the left is the Azure Dragon Shen (spirit) Mengzhang, paired with Jia Yin; on the right is the White Tiger Shen Jianbing, paired with Jia Shen; above the head is the Vermilion Bird Shen Lingguang, paired with Jia Wu; beneath the feet is the Dark Warrior Shen Zhiming, paired with Jia Zi; and the moon, as the honored one, enters the center.

This oral formula must be silently recited until it is thoroughly memorized. If one encounters lawsuits, the qi of disasters and calamities, perilous situations in battle arrays, or travels to unfamiliar foreign countries or places where one has not yet adapted to the local climate and water, or meets with epidemics, one may visualize and silently recite it many times in the early morning. If one is to enter a household conducting funeral rites, or go beside a coffin or to a funeral site, one should also recite it once upon entering the door and knock the teeth three times, reciting it in this way a total of three times. This is the practice of this method.

Upon waking the next morning, recite the names of the Four Seas Shen: the East Sea Shen is named Aming, the West Sea Shen is named Zhouliang, the South Sea Shen is named Jucheng, and the North Sea Shen is named Yuqiang. The great Shen of the Four Seas are able to drive out the hundred ghosts and sweep away inauspicious disasters. Swiftly, swiftly, in accordance with the statutes and ordinances.

The Huangting Neijing Miyao Liujia Yuanshen Jing (Secret Essentials of the Inner Landscape of the Yellow Court, Scripture of the Six Jia Accompanying the Body) states that if someone suddenly falls ill, or suffers from paralysis or carbuncles and swellings, encounters evil qi, feishi, the hundred poisons, or frequently has nightmares, then close the Qi (vital energy) and, while holding the breath, recite the names of the Six Jia from Jia Wu to Wu Xu; upon finishing, first retain the qi in the upper dipper, which is located between the two breasts. Recite the names from Jia Wu to Wu Xu ten times while holding the breath, then exhale the qi. Then close the qi again and recite the names from Jia Zi to Wu Chen ten times, retaining the qi in the lower dipper, which is at the navel; after reciting ten times while holding the breath, exhale the qi. The jing (scripture) states that this can treat various illnesses and bring about a swift recovery.

If there is sudden pain or discomfort in any part of the four limbs of the body, one may also call the name of the Shen of that location, calling it three times and then stopping; the jing states that this will bring improvement, and one must not exceed three times. Then use cinnabar to draw a straight talisman on the painful area and swallow the talisman. One may also call the name of the Shen on duty that day, saying, “Such-and-such Shen, protect me and travel with me.” The jing claims that using these methods to treat illness, there is no disease that cannot be cured.

The Celestial Master (Tianshi) said: Those who cultivate this Fulu (talisman) and personally ingest it must first maintain cleanliness, keeping their hearts upright and free of evil thoughts, so that the talisman method will prove efficacious. Those who deceive, flatter, and act hypocritically, seeking to use my arts to extract wealth from others or to pursue fame and profit, will invite disaster upon themselves and will also prevent the illnesses of those who seek healing from being cured. Herein lies the gravity of the matter.

Do not use my arts to seek worldly wealth, nor transmit the methods to those who flatter and are wicked. My methods of the Dao possess a sacred quality; they must never be transmitted casually. They should be carefully safeguarded and not readily disclosed. Transmitting them to a suitable person can keep the methods of the Dao pure, upright, and clear; transmitting them to an unsuitable person will cause the methods of the Dao to become sullied. A suitable person who receives the transmission can bear the blessings that the methods of the Dao confer; an unsuitable person who accepts the transmission will invite disaster.

When it is appropriate to transmit, one should transmit; when it is not, one should refrain. Failing to transmit when one ought to is called “obstructing the treasure,” meaning withholding a precious dharma gate. Transmitting when one ought not to is called “leaking the treasure,” meaning revealing a precious dharma gate. Both obstructing the treasure and leaking the treasure will cause a person not to meet a good end.

Here, “Fulu” refers to Daoist Fulu (talismans and registers); “ingesting the Fulu” is a method of cultivation that employs Fulu in accordance with the regulations of the scriptures. The original text emphasizes that practitioners of the method should keep their mental attitudes upright and carefully choose those to whom they transmit it.

Lord Lao said: This method must be kept secret and not transmitted casually. When practicing, first observe fasting and bathing to remain clean, and prepare a room as a place for quiet sitting. Fast for sixty days, during which ingest the Fulu (talismans and registers) as required. Bathe before lodging, then prepare a “spirit soup” from ten dates and drink it, eating nothing else. Afterward sit upright in quiet contemplation. When you hear the ringing of the spirits, take a cup of well water first drawn at dawn. After daybreak, face east, first knock the teeth, then recite the incantation:

“I delight in the methods of the Dao, carefully ingest the divine talismans, wishing to commune with the spirits. Jiazi Wang Wenqing and his eighteen attendant officials, please descend.”

After reciting, bow again and swallow the Fulu with the water. Carefully verify the deity on duty that day; there must be no mistake. For example, on a Guihai day ingest the Jiazi Fulu, on a Jiazi day ingest the Yichou Fulu; when ingesting also invoke the spirit on duty that day. Beginning from a Yin day, sequentially ingest the Fulu corresponding to each day until all sixty have been taken.

If you hear the voice of the duty spirit, do not panic; if you see the duty spirit, offer sacrifice with wine, dates, incense, and fruit. After completing the sixty Fulu, if a spirit appears, likewise offer sacrifice; if you are able to converse with the spirit, no further sacrifice is needed.

A more solemn sacrificial rite is arranged for the seventh day of the first lunar month. The items used are the same as above, plus one zhang and five cun of cyan silk. After the sacrifice, make the cyan silk into an upper garment and wear it. Fast beforehand, taking special care to avoid wearing colors that violate taboos and eating foods with a rank odor; other fasting requirements remain the same as previously described.

The sacrificial method upon first seeing a spirit is as follows: spread a mat and set a seat facing west. Arrange sixty wine cups in six rows on the mat, prepare six dates, pour the wine, then face east and recite: “Respectfully invite the lords of the Six Jia; today we offer sweet dates and fine wine, wishing that you all enjoy them.” Wait until the spirit is seen seated, then perform the rites. In the initial sacrifice, dates should be offered. When transmitting the Fulu methods to others, and when conducting sacrifices for treating illness, follow the same procedures. After the ritual concludes, recite: “Water, Fire, Metal, Wood, Earth, each return to their positions.”

Lord Lao said that three deities dwell within the heart, named Lingzhu Jun, Lingming Jun, and Linghuang Jun. One should constantly visualize them and chant their names three times each day. Whether walking or sitting in stillness they accompany one on both sides, offering protection and helping one pass through years of calamity.

Every morning first rinse the mouth and then recite this incantation: “In the Niwan, the divine chamber of the head, mysterious Qi (vital energy) generates florescence, guarding and preserving the Jing (essence) so that it endures. The left is the Hidden Sun, the right the Root of the Moon; refine and nourish the Jing-Qi of Heaven, Earth and the four quarters so that the hundred Shen (spirits) all receive blessing.”

Before each meal first recite: “The hundred grains enter the stomach and unite with spirit Qi, replenishing and nourishing the blood so that corpse-evils dissipate and fall away. One flies up to the Golden Palace of the immortal realm, sharing longevity with Heaven and Earth, commanding the Six Ding deities and guarded by spirit youths. Swiftly, swiftly, in accordance with the statutes and commands!” Then click the teeth seven times, recite the spell seven times, swallow the saliva three times and recite silently within. Ordinary people on their natal day, corresponding to the stem-branch of the birth year, should take money, rice and cloth matching their age and give them to the poor; this increases blessings and extends life.

When encountering polluting matters ordinary people must avoid facing north. On the sixteenth day of the fifth month sexual union is especially forbidden. When relieving oneself one must also refrain from facing the Three Luminaries of sun, moon and stars, lest great disaster follow.

The Six Jia Fulu (talismans and registers) of the Huangting Jing (Yellow Court Scripture) may be used to treat illness and to bind hun and po souls; the related astronomical secret methods are transmitted only internally.

In the Jiazi ten-day period the Jade Maiden is named Yueguang and wears purple above and yellow below. The divine general is Tianpeng, whose attendant official is Yin A Jun, called Tianyi Zi. Today I unite my mind with Tianpeng and the gods of the Six Jia; any who obstruct shall be annihilated so that the power of Tianpeng suffers no hindrance.

In the Jiaxu ten-day period the Jade Maiden is named Denggu and wears crimson above and purple below. The divine general is Tiannei, whose attendant official is Zhang Bulin, called Tianyi Zi. Today I unite my mind with Tiannei and the gods of the Six Ji; any who obstruct shall be annihilated so that the power of Tiannei suffers no hindrance.

In the Jiashen ten-day period the Jade Maiden is named Kaiming and wears white above and red below. The divine general is Tianchong, whose attendant official is Cheng Zien, called Tianyi Zi. Today I unite my mind with Tianchong and the gods of the Six Geng; any who obstruct shall be annihilated so that the power of Tianchong suffers no hindrance.

In the Jiawu xun (the ten-day period beginning with Jiawu), the Jade Maiden is named Han Ying and wears a purple robe paired with a white lower garment. The Shen general (spirit general) of this xun is Tianfu and the attendant official is Du Xujun; both belong to Tianyi Zi. If a person is on duty today, they can extinguish offenses and prevent disasters.

In the Jiawu xun, the Jade Maiden is named Han Ying, wearing a purple robe paired with a white lower garment; the Shen general is Tianfu and the attendant official is Du Xujun, both belonging to Tianyi Zi. If today one works in concerted effort with Tianfu and the Six Xin, all offenses can be reduced and halted.

In the Jiachen xun, the Jade Maiden is named Yingtai and wears a yellow robe paired with a green lower garment. The Shen general of this xun is Tianqin and the attendant official is Gongsun Dajun; both belong to Tianyi Zi. If today one works in concerted effort with Tianqin and the Six Ding, all offenses can be extinguished and halted.

In the Jiayin xun, the Jade Maiden is named Dengfu and wears a crimson upper garment and a red lower garment. The Shen general of this xun is Tianxin and the attendant official is Xu Junwang; both belong to Tianyi Zi. If today one works in concerted effort with Tianxin and the Six Wu, all offenses can be extinguished and halted.

In the Shenfu (spirit talisman) Six Jia xun there are six Jade Maidens, six Six Ding Jade Maidens, six xun officials and six talisman officials; the Jade Maidens and xun officials together number twenty-four persons.

In the Jiazi xun the Jade Maiden implements prohibitions.

In the Shenfu Six Jia xun there are six Jade Maidens, six Six Ding Jade Maidens, six xun officials and six talisman officials; the Jade Maidens and xun officials together number twenty-four persons.

In the Jiazi xun the Shen accompanying the Jade Maiden number one hundred thirty-nine; in the Jiaxu xun one hundred thirty-five; in the Jiashen xun one hundred thirty-one; in the Jiawu xun one hundred thirty-one; in the Jiachen xun one hundred thirty-five; in the Jiayin xun one hundred thirty-five.

The Six Jia beast soldiers number twelve in all.

The Shen generals, Jade Maidens, xun officials and talisman Shen of the various Six Jia xun total nine hundred sixty-six persons.

The beast soldier of the Zi position has a rat’s head and a human body, holds a weapon and wears black clothing. The beast soldier of the Chou position has an ox’s head and a human body, holds a weapon and wears yellow clothing. The beast soldier of the Yin position has a tiger’s head and a human body, holds a halberd and wears green clothing.

The beast soldiers of the Mao position have rabbit heads and human bodies, wear green clothes, and hold halberds. The beast soldiers of the Chen position have ox heads and human bodies, wear yellow clothes, and hold a “shu” [as in the original text, meaning unclear]. The beast soldiers of the Yin position have tiger heads and human bodies, wear green clothes, and hold halberds. The beast soldiers of the Mao position have rabbit heads and human bodies, wear green clothes, and hold halberds. The beast soldiers of the Chen position have dragon heads and human bodies, wear yellow clothes, and hold halberds. The beast soldiers of the Si position have snake heads and human bodies, wear red clothes, and hold halberds. The beast soldiers of the Wu position have horse heads and human bodies, wear red clothes, and hold halberds. The beast soldiers of the Wei position have sheep heads and human bodies, wear yellow clothes, and hold halberds. The beast soldiers of the Shen position have monkey heads and human bodies, wear white clothes, and hold halberds. The beast soldiers of the You position have parrot heads and human bodies, wear white clothes, and hold crossbows. The beast soldiers of the Xu position have dog heads and human bodies, wear yellow clothes, and hold crossbows. The beast soldiers of the Hai position have “cai” heads and human bodies, wear black clothes, and hold a “xiang” [as in the original text, meaning unclear].

All the above Fulu (talismans and registers) must be written with cinnabar.

The methods of the Six Jia, Three Golds, Five Dragons, Six Stone Chambers, and related dharma-gates total nine hundred and sixty volumes, with this volume serving as the secret formula. Those who understand this set of methods can transcend the mundane world and immediately receive food and drink supplied by the celestial realm; no evil influences can invade them, and even deities dare not obstruct them. Thus they can break through houses and temples, subdue ghosts and demons, control evil spirits, and treat various diseases. By wearing the Six Jia divine talismans one can command the myriad spirits. Those who understand this set of methods can transcend the mundane world and immediately receive food and drink supplied by the celestial realm; no evil influences can invade them, and even deities dare not obstruct them. Thus they can break through houses and temples, subdue ghosts and demons, control evil spirits, and treat various diseases. By wearing the Six Jia divine talismans one can command the myriad spirits. They must not, however, be used to harm others; one should keep oneself at peace. Always cherish a heart of benevolence and righteousness, eliminate disasters and pass through calamities, and in the end one will surely attain the Dao, become an immortal, and live as long as Heaven.

It is best not to enter filthy places. If one must go to a household holding a funeral or a childbirth, one should wear a pollution-dispelling talisman to remove the foul Qi.