《洞玄灵宝课中法》

The Ritual of the Purple Void Register (Zixu Lu Yi, the ceremonial document of the Purple Void Register)

On a given year, month, and day, a certain True Person of a certain sacred peak, named so-and-so, born in a given year, month, day, and hour, is entered in the name registers of a certain Heaven. The celestial realm to which the person belongs is inferred from the Nayin of the birth time (the numerological art that matches the Heavenly Stems and Earthly Branches to the Five Phases): for instance, those of Wood destiny belong to the Azure Heaven, and their Qi (vital energy) belongs to a certain Heavenly Lord; destinies such as Jiazi and Bingzi belong to the Forbidden Upper Heaven. The certain Qi Heaven now listed is the Qi to which the master belongs. The ritual text must also record phrases such as “binding the azure and the southern red clouds.”

The earthly branches Yin and Mao correspond to the Azure Emperor; Si and Wu correspond to the Red Emperor; Shen and You correspond to the White Emperor; Hai and Zi correspond to the Black Emperor; and Chen, Xu, Chou, and Wei correspond to the Yellow Emperor.

Yin and Mao correspond to the Nine Heavens and Nine Qi; Si and Wu correspond to the Three Heavens and Three Qi; Shen and You correspond to the Seven Heavens and Seven Qi; Hai and Zi correspond to the Five Heavens and Five Qi; and Chen, Xu, Chou, and Wei correspond to the One Heaven and One Qi.

When receiving the Zhengyi (Orthodox Unity) Register, the Qi that is invoked differs according to the rank of the register. Those born in a Zi year invoke the Lord of the Middle Mysterious Three Qi; those born in a Mao year invoke the Lord of the Upper Beginning Three Qi; those born in a Wu year invoke the Lord of the Great Primordial Two Qi; and those born in a You year invoke the Lord of the Lower Primordial Three Qi. Those born in a Chou year invoke the Lord of the Lower Mysterious Three Qi; those born in a Chen year invoke the Lord of the Middle Beginning Three Qi; those born in a Wei year invoke the Lord of the Upper Primordial Three Qi; and those born in a Xu year invoke the Lord of the Great Mysterious Three Qi. Those born in a Yin year invoke the Lord of the Great Beginning Three Qi; those born in a Si year invoke the Lord of the Lower Beginning Three Qi; those born in a Shen year invoke the Lord of the Middle Primordial Three Qi; and those born in a Hai year invoke the Lord of the Upper Mysterious Three Qi.

The foregoing is the method for invoking the Qi of the Three Generals, and it is to be carried out as described above; Xinggang (a specialized term employed in the ritual) likewise uses this same method of invocation.

Those born in the four Meng years of Yin, Shen, Si, and Hai are described in the documents as receiving the summons of the Lord of Transforming Qi of the Most High Qingwei Heaven; those born in the four Zhong years of Zi, Wu, Mao, and You are described as receiving the summons of the Lord of Preserving Qi of the Most High Yuyu Heaven.

According to the earthly branch and the stem-and-branch combination of the year of birth, the corresponding celestial spirit-lords are summoned. For years belonging to the four earthly branches Chen, Xu, Chou, and Wei, the summoning is said to be performed by the Supreme Lord of Register-Qi of the Great Scarlet Heaven (Taishang Dachi Tian Luqi Jun).

What has been set out above is the method of summoning by register-qi used when invoking the hundred ghosts. The Register for Slaying Evil employs this same method of summoning.

Persons born from Jiazi through Wuchen summon the Lord of Supreme Clarity Solar Yang of the Heaven of Clear Subtlety (Qingwei Tian); those born from Jiayin through Wuwu summon the Lord of Supreme Clarity Penetrating Yang of the Heaven of Clear Subtlety; those born from Jiachen through Wushen summon the Lord of Supreme Mystery Subtle Yang of Yu-Remainder Heaven (Yuyu Tian); those born from Jiawu through Wuxu summon the Lord of Supreme Origin Great Yin of Yu-Remainder Heaven; those born from Jiashen through Wuzi summon the Lord of Supreme Origin Penetrating Yin of the Great Scarlet Heaven (Dachi Tian); and those born from Jiaxu through Wuyin summon the Lord of Supreme Beginning Subtle Yin of the Great Scarlet Heaven.

Persons born from Jisi through Guiyou summon the Lord of Supreme Beginning Solar Yang of the Heaven of Clear Subtlety; those born from Jiwei through Guihai summon the Lord of Supreme Mystery Subtle Yang of the Heaven of Clear Subtlety; those born from Jiyou through Guichou summon the Lord of Supreme Mystery Penetrating Yang of Yu-Remainder Heaven; those born from Jihai through Guimao summon the Lord of Supreme Origin Great Yin of Yu-Remainder Heaven; those born from Jichou through Guisi summon the Lord of Supreme Beginning Subtle Yin of the Great Scarlet Heaven; and those born from Jimao through Guiwei summon the Lord of Supreme Beginning Penetrating Yin of the Great Scarlet Heaven.

These constitute the summoning method of the Green Jia Register, which must be selected in correspondence with the disciple’s ritual year (xingnian)—the age or natal year employed in Daoist liturgy (keyi).

Those born in a zi year summon the Great Spirit Lord of Double Brightness of the North; those born in a wu year summon the Lord of Solar Radiant Qi (vital energy) of Great Mars of the South. One must also summon the Lord of Tai Xuan Zhong Di on the left and the Lord of Yuan Tai Di Zhong Man on the right.

Those born in a chou year summon the Lord of Yellow Spirit-Qi within Chen, Great Spirit of the North; those born in a wei year summon the Lord of Central Yellow Numinous Transformation of Great Mars of the South. One must also summon the Jade Principle Lord of the Seven Treasures of the Central Origin and the Lord of Three Supreme Beginning Qi of Central Yellow.

Those born in a yin year summon the Lord of Double Flower Manifest Yang of the East; those born in a shen year summon the Lord of Radiant Yin of the Golden City of Tai Bai Zi Liu of the West. One must also summon the Lord of Upper Yi of Mysterious Dao-Qi on the left and the Lord of Upper Rong of Station-Guiding Perfection on the right.

Those born in a mao year summon the Lord of Double Flower Radiant Yang of the East.

The You hour corresponds to the west and the Tai Bai star (Venus). One summons Ziliu Jincheng Zhongyao Tianjun; to the left one summons Xuantong Mingzhong Yijun, and to the right one summons Taisu Zhongrong Jun.

The Chen hour corresponds to the east. One summons Chonghua Yaoyang Jun.

The You hour corresponds to the west and the Tai Bai star (Venus). One summons Ziliu Jincheng Zhongyao Tianjun; to the left one summons Xuantong Mingzhong Yijun, and to the right one summons Taisu Zhongrong Jun.

The Chen hour corresponds to the east. One summons Chonghua Zhonghuang Minghua Jun.

The Xu hour corresponds to the west and the Tai Bai star (Venus). One summons Ziliu Jincheng Zhonghuang Huabei Jun; one also summons Zhonghuang Santai Shiqi Jiuzhen Jun and Zhongtai Wuqi Yuanjun.

The Si hour corresponds to the south and the Yinghuo star (Mars). One summons Da Yinghuo Yangming Jun.

The Hai hour corresponds to the north and the Chen star (Mercury). One summons Da Chen Yaohui Jun; to the right one summons Yuandong Mingshang Manjun, and to the left one summons Shidong Zhenshang Dijun. One also summons the Chijia Lüxian.

The Yuanming Chilü Ke (the Keyi liturgy of summoning the corresponding spirit generals according to the month of birth) proceeds by month of birth as follows. Those born in the first month summon Shang Yijun; those born in the second month summon Zhong Yijun; those born in the third month summon Xia Yijun. Those born in the fourth month summon Shang Manjun; those born in the fifth month summon Zhong Manjun; those born in the sixth month summon Xia Manjun. Those born in the seventh month summon Shang Rongjun; those born in the eighth month summon Zhong Rongjun; those born in the ninth month summon Xia Rongjun. Those born in the tenth month summon Shang Dijun; those born in the eleventh month summon Zhong Dijun; those born in the twelfth month summon Xia Dijun.

The above is the liturgical method of the Yuanming Chilü. If a man does not know his year of birth, he summons Jiu Xiajun; if a woman does not know her year of birth, she summons Taiyin Xiajun.

The Baiwushi Jiangjun Lü Ke (the Keyi liturgy related to the Register of One Hundred Fifty Generals) summons according to month of birth as follows. Those born in the first month summon Xia Taixuan Qingwei Zhongyao Wuqi Jun; those born in the second month summon Xuanli Yutong Qijun; those born in the third month summon Beizhong Xuanyaoqi Youguan Chongguang Jun; those born in the fourth month summon Xia Xuanwei Shenghua Qijun; those born in the fifth month summon Taixuan Zhongyuan Guan Weiming Liqi Jun.

People born in the sixth month are summoned by the Left Calendar Qi (vital energy) Lord of the Upper Origin Middle Official; those born in the seventh month by the Calendar Qi Lord of the Middle Origin Left Official; those born in the eighth month by the Chongguang Middle Mechanism Transforming Qi Lord of the Lower Origin; those born in the ninth month by the Taishi Middle Opening Myriad Guiding Spirit Qi Lord; and those born in the tenth month by the Shangshi Beginning Brightness Guiding Post Qi Lord.

The foregoing are the designations under which men and women receive summons from the immortal spirits. If one does not know one’s birth month, the summoning designation that corresponds to the twelfth month is used.

The summoning designations employed in the Shanglingguan Lu (the Fulu registers of the Upper Spirit Officials) are as follows. Those born in the first month are summoned by the Beiwu Xia Nine Elders East Upper Yi Lord; those born in the second month by the Beiwu Xia Nine Elders East Middle Yi Lord; those born in the third month by the Beiwu Xia Nine Elders East Lower Yi Lord; those born in the fourth month by the Beiwu Xia Nine Elders South Upper Man Lord; those born in the fifth month by the Beiwu Xia Nine Elders South Middle Man Lord; those born in the sixth month by the Beiwu Xia Nine Elders South Lower Man Lord; those born in the seventh month by the Beiwu Xia Nine Elders West Upper Rong Lord; those born in the eighth month by the Beiwu Xia Nine Elders West Middle Rong Lord; those born in the ninth month by the Beiwu Xia Nine Elders West Lower Rong Lord; those born in the tenth month by the Beiwu Xia Nine Elders North Upper Di Lord; those born in the eleventh month by the Beiwu Xia Nine Elders North Middle Di Lord; and those born in the twelfth month by the Beiwu Xia Nine Elders North Lower Di Lord.

These are the summoning designations used by men and women in the Keyi of the Shanglingguan Lu. If the birth month is unknown, the designation corresponding to the twelfth month is taken.

People born in a Zi year belong to the Tanlang star (one of the stars of the Northern Dipper), are children of the Black Emperor, and are affiliated with the heaven called Xuwu Yueheng Tian. Those born in a Chou year belong to the Jumen star, are children of the Yellow Emperor, and are affiliated with Shangming Qiyao Tian. Those born in a Yin year belong to the Lucun star, are children of the Green Emperor, and are affiliated with Yuanming Wenju Tian. Those born in a Mao year belong to the Wenqu star and are children of the Green Emperor.

In the original text the summoning material for the ninth and tenth months is listed again, and the three entries for Zi, Chou, and Yin years are repeated; after the item for those born in a Chen year the text continues with “Chou birth,” duplicating earlier content. The chapter likewise ends with those born in Mao years and supplies no further explanation.

People born in Mao years belong to the Wenqu Star and are children of the Green Emperor; those born in Chen years belong to the Lianzheng Star, are children of the Yellow Emperor, and reside in the Guanming Duanjing Heaven. People born in Si years belong to the Wuqu Star and are children of the Red Emperor; those born in Wu years belong to the Pojun Star and are children of the Red Emperor; those born in Wei years belong to the Wuqu Star and are children of the Yellow Emperor. People born in Shen years belong to the Lianzheng Star, are children of the White Emperor, and reside in the Guanming Duanjing Heaven; those born in You years belong to the Wenqu Star and are children of the White Emperor. People born in Xu years belong to the Lucun Star, are children of the Yellow Emperor, and reside in the Yuanming Wenju Heaven; those born in Hai years belong to the Jumen Star, are children of the Black Emperor, and reside in the Shangming Qiyao Heaven.

Here the earthly branches of the year of birth (Mao, Chen, Si, and so on) are correlated with particular stars, with filiation to the emperors of the five directions, and with the names of heavenly realms. This is a system of correspondences within Daoist natal affiliations and the celestial hierarchy.

The following briefly explains the Jielu ritual of the Zhengyi (Orthodox Unity) school. “Jielu” refers to handling or releasing matters related to the registers according to Daoist ritual; “Zhengyi” refers to the Fulu (talismans and registers) tradition of Zhengyi Daoism.

The “registers” (lu) are a form of precepts and Fulu (talismans and registers): they serve to restrain the temperament, eliminate faults, and halt evil thoughts, thereby inaugurating the work of cultivating the Dao (the Way). Those who cultivate the Dao, advancing from ordinary persons toward sage-immortals, should from beginning to end first receive the precepts and registers. To begin the ascent to perfection and cultivation of the Dao, many matters must be attended to at once; only when both inner and outer aspects are properly cared for will the principles become fully comprehensible.

What is recorded in the registers are the wondrous Qi (vital energy) of the Three Heavens (the celestial realms of Daoism), together with the names of the immortals and spirit officials of the ten directions, and these also relate to the cultivation of those who honor the Dao. Thus the scripture states: “If one lives without a rank in the Dao, after death one becomes a lowly class of ghost.” Even worldly scholars who aspire to the Dao, if they still cannot relinquish worldly glory, honors, and salaries, should not at the outset receive a great many registers all at once. They may first receive three or five ranks (the grades of the Fulu), and if their cultivation and honoring of the Dao indeed prove efficacious, they may then gradually ascend to receive higher ones.

The Perfected of high antiquity, examining the records in the scriptures, sometimes received only one or two ranks of registers, cultivated them diligently, and thereby attained the rank of Higher Perfected. If one receives many registers yet does not cultivate, and moreover does not encounter a master who thoroughly understands the ultimate principles, nor grasps the reasons for cultivation, one cannot thereby obtain the benefits of the Dao. The crucial point in cultivating the Dao lies in sincere application of the heart-mind and in cultivation according to the Orthodox Way; when these are achieved, one can unite with the Dao, the responsive influence of the Dao will appear, and the efficacy will be as of a spirit.

When the Zhengyi (Orthodox Unity) registers first circulated in the world, there were altogether twenty-four ranks, corresponding to the twenty-four kinds of vital Qi. Here we briefly discuss one or two of them in order to clarify the meaning of the Zhengyi registers. The Zhengyi Three-Five One Hundred Fifty Generals Register is divided into two ranks: the upper is termed “Upper Immortal,” the lower “Upper Spirit,” both of which are orthodox spirits within the human body belonging to the Yin-Yang of heaven and earth.

The scripture next explains the meaning of the “Zhengyi Three-Five Chaos Primordial Destiny Perfected Person Red Register.” “Zhengyi” is the root within the method-gate, capable of subduing the heterodox and false so that all returns to the Orthodox Dao. “Chaos” refers to the moment when the human body has just been born and first received Qi, resembling the chaotic state at the opening of heaven and earth. “Primordial Destiny” refers to each person’s own fundamental life; one who understands how to nourish and cultivate one’s primordial destiny has the possibility of becoming a Perfected Person. The principle of primordial destiny is profound and extensive, difficult to set forth completely here; therefore, when establishing the altar to transmit the methods, the initiation master (the master who transmits the Daoist methods) should explain it clearly to the disciple so that the disciple understands the reasons for cultivating the primordial destiny. The principles of the remaining ranks of Fulu may likewise all be interpreted from within oneself.

All Daoist methods may be understood from the two aspects of external phenomena and the inner human body. From the celestial perspective, the Zhengyi Covenant of Authority Fulu resides within the Palace of the Imperial Han Dipper; from the perspective of the human body, the three Dantian (energy centers)—the upper, middle, and lower sites of inner cultivation—correspond to the three Qi. From this the orthodox spirits transform, possessing one thousand two hundred kinds of forms and shadows and twelve thousand paths of Jing (essence) radiance. The scripture states that obtaining the power generated by the three Qi, one can understand the reasons for the formation of the six numbers; Yang Qi may transform into dragon carriages, Yin Qi into jade maidens, freely circulating and transforming in the void.

It further states that wherever Qi is, Shen (spirit) is born in accompaniment. When Shen is present, Qi coalesces into form; when Shen departs, Qi disperses. The Qi referred to here is the orthodox Qi with which the twenty-four orthodox spirits are endowed. Qi may coalesce into Shen, and Shen may likewise manifest as Qi: when Qi disperses it becomes clouds and mist, when it coalesces it becomes forms and shadows; appearing outwardly it is immortal transformation, gathering inwardly it is True Unity (returning to the pure, authentic original state). It coalesces upward into the Three Origins (the three fundamental primordial Qi of Daoism) and downward generates the myriad things. When still, functioning within oneself, it is the body; when in motion, exerting its function, it is spiritual illumination. Therefore the applications after accomplishing the Great Dao all reside within oneself.

For the practitioner of cultivation, Yin Qi naturally diminishes, and Yang Qi is also subdued. The scripture continues by saying that since Yin Qi is no more, there is no Yin above the Nine Heavens, nor Yang below the Nine Earths; this is the principle of Yin-Yang transformation of which it speaks. The essential meaning of the Zhengyi Dao lies precisely here.