《太上灵宝净明秘法篇》

Each day, beginning at the hour of zi (from eleven at night until one in the morning), one starts by burning incense. In the mind, visualize the abbey of the Dao (the Way) facing west, with the ritual master standing facing east. Knock the teeth thirty-six times, let both hands hang down, and form the yin (寅) mudra (pressing the seal at the yin position). After releasing the hand mudra, perform the bows: with each bow, visualize a beam of light, a mass of light several zhang wide, shining straight upon the face. Then bow twice more, knock the teeth nine times, and recite the incantation:

“The incense of the Dao and the incense of De (Virtue/Power) are the incense of Wuwei (non-action), purity, and natural spontaneity; they are also the true incense of Lingbao Jingming (Numinous Treasure and Pure Brightness). With this incense I make offerings to the six chief masters of the methods, among them the Celestial Worthy of Jingming Lingbao, and to all the Lords of Lingbao, the Imperial Lords, the Celestial Lords, the Spirit Kings, and the various presiding masters. May the ritual arts I practice prove swiftly efficacious and fulfill my wishes; above, may they repay the sovereign and my parents; below, may they relieve the sufferings of all living beings. May true Qi (vital energy)—the original life-energy spoken of in cultivation—constantly fill my body, so that I may command the hundred spirits and cause them all to come and take refuge. Quickly, quickly, in accordance with the statutes and ordinances.”

After reciting the incantation, inhale one breath and swallow it.

The Talisman for Delivering the Six Kin

The first talisman is used on the natal day of one’s parents and the six kin (parents and relatives), that is, the zodiac day fixed according to the year of birth. Write the Fulu (talismans and registers) in cinnabar, form the yin mudra, visualize oneself becoming the Brilliant King of the Way of Filial Piety (Xiaodao Mingwang), and then recite the incantation once. After the words of the incantation, the original records only the character “command”; the specific spell is not given. After reciting, inhale one breath and swallow it.

This passage again records how the talisman is used: on the natal day of one’s parents and the six kin, write the talisman in cinnabar, form the yin mudra, visualize oneself becoming the Brilliant King of the Way of Filial Piety, recite the incantation once, and then write the talisman. The talisman may be swallowed or worn on the person; at the same time, visualize the two Imperial Lords (the original does not specify their exact titles) holding the Fulu and carrying out the rite.

The second talisman is used on the day when one’s parents and the six kin died. Write the talisman in cinnabar, form the mao (卯) mudra, visualize oneself becoming the Brilliant King of the Way of Filial Piety, and recite the incantation once. After the talisman has been written, burn it to ash, mix it evenly with clay, and apply it to the center of one’s own chest. The original states that the deceased will, by the power of this method, return to life of themselves; while the clay is being mixed, one should visualize the two Imperial Lords holding the Fulu and leading the deceased.

(The original does not fully record how the Fulu are drawn, nor the specific content of the incantation to be recited.)

The two talismans above are not limited in the number that may be written. Each day one of each is burned, to pray for blessings for the living or for the dead. At that time the two Imperial Lords go forth bearing Fulu (talismans and registers), either to increase a person’s allotted lifespan or to commend the dead and escort them to deliverance. This is the foundation of the Way of Filial Piety. Only after one has practiced according to this method and accumulated merit may one ingest these two talismans in order to cultivate the body.

Talisman for Ingesting and Refining the Bodily Form

Form the Kan hand-seal (a Daoist hand-seal), and write with cinnabar.

Form the Kan hand-seal, and write with cinnabar.

The two talismans above should be prepared on a jiazi day while facing east. One recites the incantation and forms the hand-seal, intoning each rite once, and then writes sixty copies of each talisman. Ingested according to the method, they cause the true Qi (vital energy)—the primordial Qi—to become naturally abundant, so that one attains longevity without death and can command ghosts and spirits. When writing the talismans, one should visualize oneself as the Radiant King of the Way of Filial Piety and as the Heavenly Worthy of Numinous Treasure, with the two Imperial Lords standing on the left and the right. Only after one has practiced according to this method and accumulated merit may one carry out the method of the Numinous Writ Talisman for Dispersing the Form.

Talisman for Curing the Hundred Illnesses

For each of the two talismans above, face north, recite the method once, and visualize as previously described. Form the talismans into pills, then incant the water, and have the patient swallow them; the patient will thereupon grow calm. If the illness has still not improved, use the two talismans that follow and urge them forth according to one’s intention, and the two Imperial Lords of the Direct Talismans will naturally go to bring healing. When one has practiced in this way for a long time and has cured many people, the Imperial Lords will come of their own accord in response to the summons.

When reciting the method and writing the talismans, recite only once; do not write continuously without pause. After each pause, recite once more. The number of talismans written is not limited. When dispatching the talismans, recite only once.

Talisman for Binding the Hundred Evils

Whenever noxious spirits from altars, temples, and the like come to harm people, this talisman may be used. When reciting the method and writing the talismans, recite only once; do not write continuously without pause. After each pause, recite once more. The number of talismans written is not limited. When dispatching the talismans, recite only once.

Talisman for Binding the Hundred Evils

The talismans on the right are used in cases where altars, temples, and similar places inflict harm on people. Facing north, one writes the Fulu (talismans and registers), recites the incantation five times, then draws in one breath of true Qi (vital energy)—the numinous breath of heaven and earth as understood in Daoism—from each of the five directions, and forms the Jade Emperor mudra, the corresponding hand seal, writing the talisman while the mudra is performed. While writing, one must visualize oneself becoming the Bright King of the Way of Filial Piety and the Celestial Worthy of Numinous Treasure and Pure Brightness, with the two imperial lords personally holding the talisman and the Four Saints standing guard to assist the working of the talisman method. It must be used with caution and must not be applied at will. After the method has taken effect, with the passage of time one need no longer have someone carry the talisman to a designated place; the imperial lords will of themselves take up the talisman and go there.

Talisman for Pacifying, Securing, and Summoning

When writing this talisman, recite the incantation, form the Jade Emperor mudra, and draw in one breath of Qi from each of the five directions. If it is used to summon rain or snow, write the talisman in cinnabar on an iron plate, five cun in length, and place the plate where a dragon is present. If one wishes to strike a certain object, place the talisman upon that object, and after seven days it will come here. Before one is proficient in such arts as numinous writing and the dispersing of talismans, the method set out above must be followed; once the dispersing of talismans has been mastered, one will naturally know what to do. Each time a Fulu is sent forth, the incantation must be recited and the Qi of the talisman-envoys of this court inhaled—that is, the vital energy of the talisman-messengers belonging to the ritual altar or institution with which the Fulu is associated.

Precious Register of the Primordial Guideline Flying-Step Method

On every jiazi day, face east, form the Jade Emperor mudra, look up toward the Northern Dipper, draw in one breath of the Dipper’s Qi, and then one breath of the Qi of the east. With eyes closed, write sixty black Fulu; when they are finished, recite the incantation seven times. The incantation is:

“Holding the reins of authority, remove the name-registers of killing and punishment; at the Eastern Extremity enter the names of those who ascend to life. By wearing and ingesting this precious register, one can deliver souls and Shen (spirit). Numinous, numinous, the gate of heaven opens; with eyes closed, recite the true method. Outside the body there is yet another self; this is the realm that transcends the ordinary. Quickly, quickly, in accordance with the statutes and ordinances.”

In the original, the passage “numinous, numinous Heaven—draw in one breath of Qi from the east” is repeated in the surrounding context, and the wording does not connect smoothly; the rendering above follows the sense that can be made out.

Each day one takes a single talisman, dissolves the charm into water, recites an incantation, and drinks it. The remaining talismans are placed in a blue cloth bag and worn on the person. On the nights of the Three Yuan, the Three Assemblies, Gengshen, or Jiazi, one wears in a quiet chamber the precious registers written on a Jiazi day (Fulu, Daoist talismans and registers). With both hands one forms the Mao-wen (a hand gesture used in Daoist finger seals), closes the eyes, and visualizes with a settled mind; holding the breath and keeping the body still, one presses the tongue against the upper palate and swallows one breath of Qi (vital energy).

One visualizes another body outside one’s own, clothed in the same manner as oneself, as if a second self stood before one. Ahead is a star altar nine chi and two cun high, with the sun on the left and the moon on the right, the Southern Dipper behind and the Northern Dipper in front; the Azure Dragon and the White Tiger stand to left and right, and the Vermilion Bird and the Dark Warrior guard front and rear. Feeling the body light and buoyant, one goes straight to the altar, takes three steps by the Ding-gang pacing method, ascends one level, circles the altar to the left, and recites:

The immortal Dao (the Way) is vast and profoundly deep; it is the dwelling of the Celestial Worthy of Primordial Beginning. I wish to ascend the altar; please make my mind and Shen (spirit) clear and bright, and let stray thoughts disperse. May the Most High grant me flowing aurora (the aurora-like immortal nectar drunk by the immortals). This nectar of flowing aurora is fragrant and filled with numinous Qi; when I drink it, I can tread and pace the Gang. The Shen-lords of the five viscera and the incense officers on duty, hearing my secret incantation, each become settled. Quickly, quickly, in accordance with the statutes and ordinances.

When the incantation is finished, one holds the breath and enters the Earth Door (the portal, in the visualization, that leads into the altar). Circling again to the left, one recites:

Supreme is the Great Canopy, the Great Canopy of Jade Clarity. Officials of Jade Clarity and Perfected Ones who transmit the methods, please hear my secret incantation and guide and deliver my bodily form. Bring that jade aurora and purify my mind and Shen. I now tread and pace the Gang, going to the Imperial Township to pay homage to the Jade Emperor. Quickly, quickly, in accordance with the statutes and ordinances.

When the incantation is finished, one holds the breath and enters the Heavenly Gate. This is the third tier of the altar. After entering the Heavenly Gate, one visualizes two immortals and jade lads waiting in welcome in the Imperial Township… and pays homage to the Jade Emperor. Quickly, quickly, in accordance with the statutes and ordinances.

After you finish reciting the incantation, hold your breath and enter the Heavenly Gate, that is, the third tier of the altar. Once inside the Heavenly Gate, you seem to behold two immortals, a Jade Lad and a Jade Maiden, together with the immortal clerks who attend the incense and transmit messages—six figures in all.

Then kneel upright and close your eyes. You seem to see a divine being arriving upon a five-colored cloud, clad in the vestments of Shangqing (Highest Clarity), who delivers the talismanic mandate of the Jade Emperor. The mandate is written in golden characters, radiant with light, and it calls you by name. A lad also stands there holding a yaojue, a wine cup of jade, filled with jade-aurora nectar.

From the Northern Dipper comes one stream of black Qi (vital energy); from the Southern Dipper, one stream of red Qi; from the sun, red Qi; from the moon, white Qi; and from the Three Terraces, a mingled five-colored Qi. Each of these streams flows into the cup. If you are able to receive it, bow once more and then drink what the cup contains.

Hold your breath, release the hand-seal, and descend from the altar, reciting two chapters of the Numinous Writ. You then rise into the void, as if you had reached the heavens, and fly into the Northern Dipper. The Three Terraces seem to canopy the crown of your head, and you walk along the stellar stations: setting out from the Kui star and turning back at the Biao star; entering the Dipper for six steps, then coming out again; walking in the form of the Three Terraces; and finally emerging from the mouth of the Dipper. Circle to the left for seven times seven steps—forty-nine in all—and pass the Fire Star. Proceed eastward, passing the place where a character is missing in the original text, and walk nine times nine steps—eighty-one in all—until you reach the sun, where you pay homage to the Ancestral Master and the Supreme Emperor.

Afterward turn to the right, enter the Western Dipper from the Northern Dipper, and take eight times eight steps—sixty-four in all—arriving at Taiyin, the moon, to pay homage to the Ancestral Master, the Immortal Sovereign Lord. Rotate outward to the right; once you have emerged, go first to the right and then to the left, passing back and forth seven times in a ring. This is what is called the Yuanse Realm, the realm of primal form.

Concentrate your spirit and fix your gaze, and you seem to see the host of immortals from the Formless Realm coming forth to receive you. You then roam the ten directions, paying respects to the Thirty-two Celestial Emperors and the Twenty-eight Lunar Mansions. Each time you meet one mansion, you take twelve steps according to the Ding-gang method of pacing the stars, return to the Dipper mansion, and then, by means of the gang-line of the Winnowing Basket mansion—the directional course between stellar lodges used for pacing the stars—walk in a straight line.

Then look back toward the place of the Great Biao star of the Northern Dipper. Rotate to the right along the Mountain of Crossing Blades, walk south for forty-nine steps and pass on, entering once more the palace of the Fire Star. Passing Taiyin, and after walking six times six steps—thirty-six in all—pay homage to the Water Star. From the Water Star go east, turning sixty times as the original text records; walk south for forty-nine steps and pass on, entering the palace of the Fire Star again. Passing Taiyin, and after thirty-six steps, pay homage once more to the Water Star. From the Water Star walk sixty-four steps east, turn, and advance, passing the Water Star; by the pacing routes between the stellar lodges, leave the palace again, and walk eighty-one steps beside Taiyin, and in this way the Metal Star is formed. Then take fine steps to the mouth of the Dipper, walk thirty-five steps, and enter the Earth Chronogram. From the Earth Chronogram turn back, and enter again the stellar lodges where the Metal Star, the Water Star, and the Wood Star reside.

Afterward look straight to the north, and you see the golden gate-towers rising high: that is the abode of the Supreme Emperors of the Three Pure Ones (Sanqing). Walk forward eight steps, kneel upright and bow once more, and then recite the incantation.

The subject calls himself “a lowly subject walking the earth, so-and-so,” meaning a humble servant who dwells in the dusty world and walks upon the ground. He says that he has fortunately received the karmic affinity of a former life, met a holy teacher, and been granted transmission, deliverance, and secret methods, and that he is therefore able to attend court in the heavenly court. In cultivation he concentrates Shen (spirit) and stills the mind, so that the nine Qi (vital energy)—the nine kinds of primordial energy spoken of in Daoism—become clear and pure. He can then obtain a body beyond the body (the spirit-body that emerges in the practitioner’s cultivation) and fly up to the Gate of Heaven. Gazing up at the heavenly court and revering the sacred realm, he is boundlessly grateful and knocks his head to the ground in repeated obeisance.

He chants a spell again, saying:

Fortunate to receive a mysterious and wondrous grace, I have met a holy teacher. At midnight my spirit-consciousness ascends in flight; with single-minded concentration I go to have audience with the Celestial Emperor, and I am able to fly to the Gate of Heaven. Gazing up at the heavenly court and revering the sacred realm, I am boundlessly grateful and knock my head to the ground in repeated obeisance.

He chants a spell yet again, saying:

Fortunate to receive a mysterious and wondrous grace, I have met a holy teacher. At midnight my spirit-consciousness ascends in flight, and with one heart I have audience with the Celestial Emperor. My ordinary body is dull, stubborn, and rigidly obstructed, and by ordinary principle it is hard for it to transcend and be raised up. I therefore devote myself to cultivation and strictly observe filial piety and fraternal duty, hoping to receive grace. Now, seeking the Dao (the Way) with utmost sincerity, I have been favored with the Celestial Emperor’s regard. I wish that my mind of the Dao may grow still firmer, that my spiritual thought may be clear and lucid, that I may command the various deities, and that I may act according to the will of the divinities. I earnestly beg that heavenly grace grant this subject’s petition.

He then knocks his head and performs the salute once more. Walking outside the gate, he sees his original form (his fundamental body) appear at the crown gate. He chants:

Snake and cicada, snake and cicada, cast off your bonds and leave the dusty world. I now pay homage to the true sages and ascend to present myself amid the azure clouds. May divine beings close the contracts of debt, seal and store this bodily form, and lift me away. May the secret method prove efficacious and swiftly manifest its response.

Only after one has suddenly entered through the crown gate is the bugang complete—the ritual of treading the Gang stars according to a prescribed sequence of steps, together with visualization and petition. If one cultivates only lightly, three or five steps are enough. If one concentrates on seeking the method of ascent in flight, nothing is more important than this. Diagrams of the yellow path, the white path, and the black path for pacing the guideline are appended below.

Diagram of the Flying Steps of the Yuangang (Primordial Guideline)

End of the upper section of the Taishang Lingbao Jingming Secret Methods (the Secret Methods of the Most High Numinous Treasure of Pure Brightness).

Lower section of the Taishang Lingbao Jingming Secret Methods

Upper section of the Lingshu (Numinous Writ)

“Heng-xie-su-jia” (written 恒他苏伽; according to the original pronunciation notes, 他 is read xie and 伽 is read jia) is used to summon the spirit-officers (Shen) in the service of the Four Heavens, known as the Four Brightness Merit Officers (Siming gongcao). They are said to oversee the transmission and circulation of numinous writings and Fulu (talismans and registers). Whenever one is to issue an order summoning ghosts and spirits, one first closes the eyes, faces east, and draws in four breaths of Qi (vital energy), forms the hand-seal (jue), and writes this talisman; only then does one summon the various spirits and write the talismans for summoning them.

“Ju-zhi” (俱知; 俱 is read ju and 知 is read zhi) is used to summon the Youth Who Opens the Eyes.

“Se-er-bi-ji” (瑟泥勃地; 泥 is read er, 勃 is read bi, and 地 is read ji) is used to summon the Youth Who Opens the Ears. Whenever one wishes to see the forms of ghosts and spirits and to converse with them, one first closes the eyes, draws in one breath of the red Qi of the south, then one breath of the black Qi of the north; one forms the hand-seal, writes these two talismans, and swallows them with fragrant water.

A passage of the Jing (scripture/classic) reading roughly “xiu-[damaged]-bi, li-di-[damaged]” is textually corrupt; the original notes that 羝 is read di. This passage is used to summon the Crown Youth. Whenever one wishes to send forth a duplicate body to travel, one first draws in one breath of the Qi of the east, forms the hand-seal and writes a talisman, and recites the “Ruanbo jue.” After the talisman is written, one draws in one breath of the black Qi of the north, forms the hand-seal and writes a second talisman, and swallows it with fragrant water.

The same formula of summons and the instructions for summoning the Crown Youth are repeated once in the original. The procedure that follows is this: draw in one breath of the Qi of the east, write the talisman, and recite the “Ruanbo jue”; once it is written, hold the breath and leap forward, and one is said then to be able to go at will wherever one wishes.

“Sha-jia-luo” (娑合啰; 娑 is read sha and 合 is read jia) is used to summon the Three Hun souls.

“Po-jia” is used to summon the Seven Po souls.

“Bu-lu” (哺卢; 卢 is read lu) is used to summon the Six Fu viscera.

“Ji-bo-na” is used to summon the Five Zang organs.

“Jie-li” is used to summon the Nine Orifices.

“Tuo-mi-di-ti” is used to summon the Four Limbs.

Whenever one wishes to leave the physical body, one first faces east and draws in six breaths of azure Qi, forms the hand-seal, writes this talisman six times, and swallows them. The Jing says that in this way the host of spirits will guard the body, so that the Shen and the soul will not scatter and wander.

“Li-se” is used to summon the Official of Heaven.

“Jiu-nan” is used to summon the Official of Earth; the original text is corrupt at this point.

“Xi-duo” is used to summon the Official of Water.

Whenever one wishes to summon spirits and inquire about some matter, one faces Tiangang (the stellar deity of the Big Dipper), draws in three breaths of Qi, forms the hand-seal, recites the incantation, and writes the talisman, then places the talisman on the table; the spirits, it is said, will then arrive.

“Pidinuchao” (with pi read as pi) is used to summon the Four Beasts. When performing the art of summoning spirits and dispersing Qi (vital energy)—that is, the method of calling deities and spreading breath—one raises the hands into the air, forms the hand seal, recites the incantation, and writes the talisman, then blows breath all around the body. The written talisman is then placed on the altar table, and the Four Beasts will arrive.

“Hedi” is used to summon clouds and thunder. When praying for rain, one faces the Bi star, draws in a single breath, forms the hand seal, recites the incantation, and writes the talisman, then places the talisman where dragon deities are present, and clouds and thunder will arrive.

“Yejuzheji” is used to summon the host of deities of heaven and earth. When a jiao is set up (that is, when a Daoist sacrificial rite is performed) to invite the deities, one faces in turn the Gate of Heaven, the Door of Earth, and the Gate of Ghosts, drawing in one breath toward each, then writes the talisman and recites the incantation seven times and burns the Fulu (talismans and registers), and the deities will arrive.

“Sanmu” is used to summon the deities of the yang realm.

“Duola” (with ban read as duo) is used to summon the spirits of the yin realm. This ritual formula is used when making memorial offerings for the deceased and summoning the souls of the dead: one forms the hand seal and recites the incantation, then summons the departed soul and inquires where it is.

“Xinipiju” is used to summon the various dharma spirit-generals of the Northern Dipper. When summoning them, one faces the zi position (the north), draws in seven breaths, forms the hand seal, recites the incantation, and writes the talisman.

“Tushuxina” is used to summon the various dharma spirit-generals of the Southern Dipper. When summoning them, one faces the wu position (the south), draws in six breaths, forms the hand seal, recites the incantation, and writes the talisman.

“Yeduyitan” is used to summon the emissaries of the Jingming Marshal (the Marshal of Pure Brightness). When a grave matter requires that they be summoned and consulted, one faces east, draws in three breaths, forms the hand seal, recites the incantation, and writes the talisman, then holds the talisman in the hand.

“Yangqiluo” is used to summon the various Celestial Lords and Divine Kings of Moming. If there is a matter of dispatching an emissary, and it falls under the case mentioned earlier in which the eight talismans should be used together, one summons them by this method: facing east, one draws in nine breaths, forms the hand seal, recites the incantation, and writes the talisman, then places the talisman beneath the seat.

“Bidi chilü” is used to summon the Jingming (Pure Brightness) envoys, the officiants, the registry scribes, and the judges. If they are summoned to be questioned about some matter, they will come; if envoys are to be dispatched, one unrolls the scroll, takes from it the eight talismans, and then performs the summons. Facing east, one inhales nine breaths, forms the hand mudra, recites the incantation, and writes the talisman, then places the talisman beneath the seat.

“Bidi chilü” is used to summon the Jingming envoys, the officiants, the registry scribes, and the judges. If they are summoned to be questioned about some matter, they will come. Facing east, one inhales a single breath, forms the hand mudra, and recites the incantation, then places the talisman beneath the seat.

“Nili panli” is used to summon the Jingming Lingguan (Numinous Officials) and other spirits. When healing is required, they may be summoned as follows: facing east, inhale one breath, form the hand mudra, write the talisman, and recite the incantation, then burn the Fulu (talismans and registers).

“Yening” is used to summon the Six Ding spirits (protective divine generals in Daoism).

“Tu□chanluo” is used to summon the Six Jia spirits (protective divine generals in Daoism).

If one wishes to pursue or search for a person or an object, the Six Ding or the Six Jia may be summoned. To summon the Six Ding, press the right nostril shut with the left hand, inhale one breath, recite the incantation, and write the talisman; to summon the Six Jia, press the left nostril shut with the right hand, inhale one breath, recite the incantation, and write the talisman. Tear the talisman to pieces and press them against the nostril, then inhale once more while reciting the incantation and writing the talisman, and they can be summoned. This passage is repetitive in the original, and certain words and phrases appear to be corrupt.

“Dulu, ke jihu” is used to summon the Nazhen spirit. Whenever an altar is dismantled, a temple is cut down, rain is prayed for, or thunder is driven off, the Nazhen spirit may be summoned for protection. Write the talisman on blue-green paper, form the hand mudra, and recite the incantation, then draw in one breath of divine Qi (vital energy) and wear the Fulu on one’s person.

“Xushu shanpona” is used to summon the Three Jia spirits. Whenever the secret rite of retribution is performed, this incantation may be used to command the Three Jia spirits. Facing west, draw in one breath of the Qi of Taibai, form the hand mudra, recite the incantation, and write the talisman, then tear the Fulu, and the Three Jia spirits will arrive.

“Tame” is used to summon the mounted clerks of penetrating ears and eyes, that is, the Tiance spirits. Whenever the presiding deities of the earthly prisons or the celestial prisons are to be seized, this method may be used. If ghosts and spirits are to be bound and interrogated, press the tongue against the upper palate, silently recite the incantation while writing the talisman, and place the talisman where the ritual prison is established; the ghosts and spirits can then be restrained.

“Mequyo” is used to summon the spirits who transmit speech. The original text breaks off here.

“Tame” summons the clerical Shen (spirits) versed in hearing and sight and in riding mounts—that is, the spirits of Celestial Strategy (Tiance). Whenever the presiding spirits of an earthly hell or a celestial prison are to be summoned and seized, this method is used. If they are to be restrained and interrogated, the tongue is placed against the shangpin (a term in the source whose meaning is unclear), the incantation is silently recited, and the talismanic script is written and set at the place where the prison is constituted; ghosts and Shen can then be restrained.

“Mequyo” summons the Shen who understands speech. If a Jing-specter (essence-sprite) is to be summoned but the two parties do not share a language, this Shen is summoned to make the inquiry. In summoning, one holds the breath and visualizes the lungs turning white and breathing out white Qi (vital energy); with the hand directed into the air, one writes in time with the breath, while forming the hand-seal (jue) and silently reciting the divine incantation.

“Wangjiachi” (also given as “Chulumin”) summons the Registrar, the Shen in charge of documents, case files, and archival storage. If an official case must be checked or attested, one exhales a single breath of Qi, forms the hand-seal, recites the incantation, and writes the talismanic script; once it is burned, the Shen arrives.

“Cina” summons the Shen of the Celestial Treasury. When an official or a commander needs to draw a stipend, one forms the Jade Emperor hand-seal while summoning, recites the incantation, and writes the talisman, and the Shen of the Celestial Treasury arrives.

“Jizhemo” summons the Shen of the mobile kitchen. If one wishes to stop cooking food over fire, this Shen is summoned. In summoning, one forms the hand-seal and recites the incantation, writes a single talisman, and swallows it; food from the celestial kitchen is then delivered.

“Dishan zhebolina” summons the Shen of the celestial steed.

“□buzhishiduo” (the graph 崛 is read qu) summons the Shen of the celestial horse.

“Nahumo” : “Yixizhen” summons the Shen of the wind-horse.

All three of the talismans above can call forth Shen and dispatch them to go and attend to affairs. In each summoning one takes a single mouthful of the Qi of the five directions, recites the incantation, forms the hand-seal, and writes the talisman, then places the talisman beneath the seat; the Shen arrives.

“Luyongbo” summons the secret chief clerk of the Three Jia and dispatches him to attend to affairs. When the talisman is written, one forms the hand-seal and recites the incantation, faces west and takes a single breath of Qi, and then writes the talismanic script. Once the talisman is finished it is swallowed; when it is actually put to use, one blows out a further breath of Qi.

“Sexidi” (the graph 地 is read ji) summons the merit officers of the Three Realms who bear the talismans of Jingming (Pure Brightness). Whenever documents are burned, this method is used. In writing, one faces east and takes a single breath of Qi, forms the hand-seal, recites the incantation, and writes the talisman; the documents to be sent need only be burned.

In the source, some spirit names and incantations appear to contain corruptions or omissions; the forms above preserve the graphs that can be made out. The precise meaning of terms such as shangpin is likewise difficult to determine from this passage alone.

“Tengbengqie” is the incantation for summoning the officers who move mountains. Whenever a mountain is to be moved, it is used. When drawing the talisman (fu), face the Northern Dipper (Beidou), inhale seven breaths of Qi (vital energy), and at the same time form the hand mudra (jue), recite the incantation, and draw the talisman.

“Fan’abi” is the incantation used when moving rivers and seas. When drawing the talisman, one must hold the breath, recite the incantation seven times, and then form the hand mudra and draw the talisman. Once the talisman is finished, it is cast into the water, and the current will change. The original text gives slightly different directions in two places: one says to face the Northern Dipper, inhale seven breaths, form the mudra, recite the incantation, and draw the talisman; the other says to hold the Qi, recite the incantation seven times, form the mudra, and draw the talisman.

“Bayecha” is the incantation for summoning dragons. When summoning a dragon, inhale nine breaths at the chen position (the direction associated with the dragon), draw the talisman and recite the incantation nine times, then send the talisman to the place where the dragon is. If a dragon in the rivers or seas is causing harm, call it and admonish it.

“Yu’an” and “Yuyinshe” are incantations for summoning mountain gods and spirits of every kind. When a matter requires a summons, inhale three breaths at the gen position (the northeast), draw the talisman in the air with the hand, recite the incantation three times, and then blow out the Qi to send it forth.

“Yeyan” is the incantation for summoning the deity of gold, jade, and jewels. When buried treasure is discovered, one may summon it to stand guard. Form the hand mudra and recite the incantation, and it can be called forth.

“Qiduomipanzha” is used for affairs connected with the Five Marchmounts (Wuyue, the five great mountains), and can summon the officers of the Five Marchmounts to carry out the work. When drawing the talisman, form the hand mudra and recite the incantation seven times. Summoning the City God (Chenghuang), the altar-command gods (Sheling), Yinggan, the local earth gods (Tudi), the record-keepers (Dianzhe), and other spirits also uses this incantation. When drawing the talisman, first write beneath it the name and title of the spirit to be summoned, then draw the talisman. The original text records that in the past it was used to summon the altar lord of Nanchang (Nanchang Shegong).

“Biyouyan” is likewise used to summon the City God, the altar-command gods, Yinggan, the local earth gods, the record-keepers, and others. In use, one first writes the spirit’s name and title beneath the talisman, then draws the talisman; the original text likewise records that it was used to summon the altar lord of Nanchang.

“Biyouyanji” is the incantation for summoning the deity of bows and crossbows.

“Heyesheye” (“she” is read as “shi”) is the incantation for summoning the deity of knives and swords.

“Qianzhibi” is the incantation for summoning the deity of the dagger-axe.

“□Yaowen” is the incantation for summoning the deity of the halberd. The first character is missing in the original text here.

“Wushifaluo” is the incantation for summoning the deity of banners.

If one wishes to dispatch troops and commanders to various places to slay ghosts and spirits, or to use the above five weapon talismans in secret, inhale Qi in the north, form the hand mudra, recite the incantation, and draw the talisman. After the talisman has been drawn, burn it; it is said that the troops and commanders will then take their weapons in hand.

“Shulan” is an incantation for summoning the Fire God, used to command the Fire God to burn. Form the Yin mudra, draw in seven breaths at the Wu position, recite the incantation and write the talisman, then place the talisman in the fire.

“Zhiduo” is an incantation for summoning the Water God, used to command the Water God to pour water and soak. Form the Shen mudra, draw in one breath at the Zi position, recite the incantation and write the talisman, then place the talisman in the water.

“Dilici zha” is an incantation for summoning the Medicine God, used in compounding medicine and healing. Form the Yin mudra, draw in three breaths toward the east, write the talisman and recite the incantation, then apply the talisman to the medicine.

“Sezhi yenayenayebo” is an incantation for summoning the Medicine God, used in compounding medicine and healing. Form the Yin mudra, draw in three breaths toward the east, write the talisman and recite the incantation, then apply the talisman to the medicine.

“Sezhi yenayenayebo” is also used to summon the Great General of Thunderclaps. Whenever the Five Thunders are to be summoned, this divine general must be summoned first. Form the Dasha wen, recite the incantation seven times, and after it has been written, place the talisman at the place to be struck, so as to draw down thunder.

“Sheti” is an incantation for summoning the Spear God; it is also used to summon Spirit Official Wulang and Great General Guotian, and to command them to carry out secret rites. Form the Dasha wen, recite the incantation seven times, face the Northern Dipper and inhale, then write the talisman with the left hand and blow it out into the air.

“Yongsha” is used to summon the officers of poisonous food and the like.

“Nishanna” is used to summon the Five Thunders.

“Juzhita” is used to summon the spirit lords of the Bagua (Eight Trigrams).

Whenever an altar is to be set up to invite the deities of the Three Realms, first form a mudra on the middle finger and recite the incantation; once this talisman has been written, wear it on the person.

“Luhuwu” is used to summon deities to carry out tasks, and may also be used to ask whether a matter is feasible. Extend the hand into the air and recite “an,” and the deity will draw near; it is used after the inquiry.

“Ren’an dina luodao di chana yunfeng juna she sulu na tanjia qingna” is used to summon the Five Thunders so that thunder strikes a designated object. When summoning, bend the five fingers and press them down with the thumb; form the Yin mudra, and at the Yin position draw in five breaths of five-colored Qi (vital energy). Write the talisman on paulownia wood, then nail it with a pin at the place to be struck. The syllable she is pronounced han.

“Milu heye” is used to summon yin thunder that is mute and soundless.

When making the summons, bend the five fingers and press the corresponding joints with the thumb, forming the Yin mudra, a hand gesture used in Daoist mudra practice. From the Yin position take five mouthfuls of five-colored Qi (vital energy), write the talisman on paulownia wood, and then pin the talisman with a needle at the spot struck in the performance of the rite.

“Mi-lu-he-ye” is used to summon the mute, soundless Yin thunder. “Qing-mo” is used to summon the envoy Mo-si. “Xu-zang-luo” is used to summon the Great Shen (spirit) of Yun Fire. All of these spells are written on the Five Thunders talisman, superimposed one after another in sequence. The use of the finger joints in forming the mudra is the same as above.

“Ju-he-ye” is a secret method for using the sword. Form the Golden Blade mudra, point a finger at the talisman, and blow upon it. “Xi-da” is used to make the sword leap of its own accord out of the sword case. “Lai-qi” is used to make the sword return. In all these procedures the hand forms the mudra while the spell is recited and the talisman written. “Mi-li” signifies the sword entering the sword case. The practitioner concentrates the mind, visualizes the form of the talisman, and then blows, causing the sword to enter the case. “Suo-he”: write this spell-character and give it to the ghosts and spirits, sending them off bearing the talisman.

Lower Chapter of the Numinous Writ

“Gui-mi-heng-zhao” (the pronunciations of the characters are marked respectively as gui, mi, heng, and zhao) is used to summon the Imperial Lord of the Jingming Court who spreads Qi, the essence of the sun and the fluid of the moon. When summoning, inhale one mouthful of eastern Qi and seven mouthfuls of northern Qi, then write a talisman in the air with the fingers of the right hand; after reciting the spell, blow toward the patient. At this point the original text repeats the spell and the explanation once.

“Chi-jie” (the first character is read chi) is used to summon the Jingming spirit of incanted water. Whether one holds the water in the mouth and then swallows it, swallows a talisman, or uses it to treat illness, one must first take nine mouthfuls of eastern Qi and blow them into the water, and then visualize in the mind a talisman entering directly into the water.

“Bi-shu-ma” is used to summon the spirit who visits the bright and circulates Qi. When summoning, take thatch grass nine cun long to serve as a needle, visualize the talisman upon the thatch needle, recite the spell nine times, and then direct the needle toward the place of pain.

“Ci” is used to summon the sword spirit. With the middle finger of the right hand directed toward the quarter to be used, write a talisman and blow upon it. Each day one also faces west, inhales one mouthful of sword Qi, and blows it out toward the middle finger. This is the Jingming Qi sword.

The closing words, “piao [illegible character] above; recite the spell nine times; needle the place of pain,” are textually incomplete. According to the surviving phrases they may be read as follows: above, write talisman-characters of the “piao-[illegible]” type, recite the spell nine times, and then pierce with the needle toward the place of pain. The missing character cannot be identified, and the original does not explain how this passage specifically relates to what precedes it.

Ci: This is a talisman for summoning the deity of the sword. With the middle finger of the right hand, draw a talisman toward the direction in which the rite is to be performed, then blow upon it. Thereafter, each day face west, draw in one mouthful of “sword Qi” (vital energy associated with the sword), and blow it onto the middle finger of the right hand. This is the “Jingming Qi Sword.”

“Piao□chizhe” (“piao” is read “biao”): used to summon deceased ancestors; it may be used whenever memorial rites are offered for the dead. When drawing the talisman, at the yin hour (from 3 to 5 a.m.) face the yin direction and take up living Qi with which to draw it.

“Ningbiao”: used to summon the hun and po souls of the dead. It may be used in cases of critical illness; the text says it can prolong life and restore a person to life. In use, face east, draw in nine breaths of Qi, write the talisman in cinnabar, and have the patient swallow it.

“Tujue…” (the graphs that follow are damaged and mixed beyond reliable reading): at this point the original forms are fragmentary and cannot be read with certainty. The sense of the ending is that this talisman is used to summon a certain deity.

“Yingcui haoyin” (Kun text): used to summon the earth god.

“Niebianhua”: used to summon Siming (the deity who governs a person’s lifespan and the registers of fate). It is used when treating illness, driving off ghosts and malign spirits, and restoring a person’s vitality. When drawing the talisman, hold one breath, silently recite the incantation, and write the talisman.

“Zushanyao” (“chen” is read “san”): used on a person’s behalf to undo a curse imposed by ghosts and malign spirits. In use, face north, draw in one breath of Qi, draw the talisman and summon the ghost or malign being; after admonishing it, hand the talisman over to it.

“Kuchunru”: used to resolve entanglement by the wronged soul of someone who was killed or injured. If a person has killed or wounded another and is consequently met by the dead soul demanding retribution, this talisman may be used to resolve it. In use, face north, draw in one breath of Qi, draw the talisman to summon the dead soul, and have it take rebirth in another life, so that it no longer forms a grievance with the living.

“Hur”: used on a person’s behalf to release entanglement by a ghost of hanging. If there is a ghost who died by hanging and has not yet been reborn, recite the incantation once, form the hand seal, draw the talisman, and then affix it.

“Xiaokuai”: where ghosts of the drowned appear, this talisman may be used to help them transform and take rebirth. Recite the incantation once, form the hand seal, and draw the talisman.

“Yinque”: used to resolve illness-ghosts. It is used for illnesses that recur or involve invasion by malign Qi; the talisman may be given to the patient to swallow or to wear. Face east, draw in three breaths of Qi, recite the incantation three times, and then write the talisman.

In the original, a number of graphs appear to be corrupt or damaged (such as “□,” “r,” and several strings of rare characters); the related talisman names and the sense of certain sentences cannot be determined with certainty. The above follows the characters that can be made out.

The talisman “Lei Zuan” is used to relieve poisoning caused by poisonous drugs and by gu insects; if someone has been harmed by flying gu, it may also be used to dispel the harm. In use, the talisman is burned while one forms the hand mudra and recites the incantation five times.

“Xian Xian” is used to remove disloyalty; “Fu Yi” is used to remove flattery and sycophancy; “Lan Jiao” is used to remove greed.

These are all grave problems that harm the ruler and the people. When such a case arises, one writes a talisman to summon the spirits, hoping to change the person’s disposition so that they mend their faults and become loyal, incorrupt, and upright. In performing the rite, one forms the hand mudra and recites the incantation, writes the talisman by hand while facing that person, and then blows upon the talisman.

“Wu Kun He Yue” is a talismanic method for summoning ghosts and spirits to carry out tasks. Troops and commanders may be borrowed for use from altars and temples in various places. When writing this talisman, one pinches the second joint of the four fingers of the left hand and recites the incantation five times.

“Zhua Lu Cu Lu” is used to punish the unfilial. The scripture (Jing) holds that unfilial conduct gravely violates the great law; when both the circumstances and the moral grounds are extremely serious, this method may be used to punish by execution, summoning the talisman spirit and the sword to slay that person’s spirit at night. The scripture further says that such people ought to be punished under the king’s law, and therefore this method must be used with caution. The term “wu hou” stands as it does in the original text, and its meaning is unclear. In use, one writes a single talisman toward the place where the target is and blows upon the talisman; one forms the “Yuhuang wen” (a talismanic mudra or written form associated with the Jade Emperor) and recites the incantation three times.

“Shan Chou” is used to attack and subdue the Man and Yi. The scripture describes the Man and Yi as people whose fathers are unkind, whose children are unfilial, and who harass China, holding that if this method is used to suppress them, they can be made to submit. One account of the method says to form the “Huang wen” and recite the incantation three times; another says to write the talisman toward the place where the target is and then place it on the road along which they pass; it also says that one should face Tiangang (a stellar position within the Northern Dipper), draw in one mouthful of upright Qi (vital energy), and then recite the incantation and write the talisman.

In “Nei Shao Kui Pan,” “shao” (稍) is read as “shao,” and “zi” (剚) is read as “tu” (土). This talisman is used to reward people who are impartial and incorrupt. The scripture states that if one writes the talisman, forms the hand mudra, and recites the incantation five times, writes five talismans and blows upon them, the person being rewarded will naturally receive blessings.

“Ba Mao Xin Deng Yan” is used to summon the drought ghost.

The opening line is damaged, and its meaning cannot be determined from it.

This is the twentieth talisman. When writing the talisman, form the hand seal and recite the incantation ten times, then burn the talisman.

“Expel evil and cut down violence” is used to summon Kuigang (stellar spirits and divine generals, Shen, in Daoism). Whenever evil demons are to be slain and eliminated, one may form the hand seal, recite the incantation, and write this talisman.

The passage that follows is garbled and cannot be read. What can be made out afterward is that it is used to suppress perverse and adverse matters.

Whenever one wishes to protect oneself, this talisman may be used: recite the incantation five times, form the hand seal and write the talisman, then wear it on the person. It may also be used to protect someone else.

“Duodahong” is used to drive out plague poison. The original text also says “qian ao,” whose meaning is unclear. In use, draw in the Qi (vital energy) of the north—the energy spoken of in Daoism—seven mouthfuls in all; recite the incantation once, and write seven talismans. Another method is to burn the talisman in the home of someone who has fallen ill.

“Yanmiluosuohe” (the first syllable is pronounced “yan”) is used to suppress all kinds of Jing (essence) specters. The instructions that follow contain errors and are difficult to determine; the general sense that can be made out is to recite the incantation, form the hand seal, and write the talisman in order to suppress them.

“Anhu [illegible]” is used to summon the spirit of breath retention. When practicing the circulation of Qi (the Daoist method of breathing and guiding), if one wishes to retain the breath, this incantation may be used. In use, rub the nose with the hand, recite the incantation and write the talisman, then swallow the talisman.

“Weiyinmo” is used to remove yanhui (conditions believed to bring defilement and the influence of evil spirits). When one encounters what the original text calls “the jianhu kind,” write this talisman and burn it. When writing the talisman, visualize a great fire arising on the talisman and burning one’s own body, form the Yin hand seal (when forming the seal, the fingers correspond to the Yin position), recite the incantation seven times, and then burn the talisman.

“Data” is used to eliminate lustful desire.

“Daoli” is used to remove yanhui. When one encounters what the original text calls “the jianhu kind,” write this talisman and burn it. When writing the talisman, visualize a great fire arising on the talisman and burning one’s own body, form the Yin hand seal, recite the incantation seven times, and then burn the talisman.

“Data” is used to eliminate lustful desire.

“Daoli” is used to drive out lustful ghosts.

If the thoughts of the mind begin to waver, one may write the two characters “xiali” in cinnabar; after they are swallowed, the wavering can be dispelled. When writing the talisman, exhale five breaths, form the hand seal, recite the incantation, and write the talisman.

“Benxiankuigui” is used to drive out corpse-worms.

“Henhe” is used to guard and maintain one’s original Qi (a person’s life energy).

If one wishes to cultivate and attain the vow-body, one first draws the talisman (fu) properly and then swallows it. One next recites the incantation seven times, forms the Yin mudra (yin jue), draws in three breaths of Qi (vital energy) from the east, and then expels the Qi.

“Piaolong shaona, jinjin shana, tongshe jiena”: this is the incantation for summoning the hundred ghosts of Fengdu. When they are summoned on the sixteenth day of the first lunar month, the host of ghosts must be warned not to harm people. While the talisman is being drawn, one pinches the second joint of the fourth finger and does not release it; once the talisman is finished, it is burned. When the matter has been completed, the “Svāhā talisman” (suohe fu) is used to send them away.

“Wind-Wheel Fire-Chariot”: this is used to summon the ghosts of Fengdu and guilty ghosts and to strike them dead. While drawing the talisman, one recites the incantation seven times, takes in Qi facing the direction of Tiangang, exhales, and writes the talisman by hand.

“Diju dahe”: this signifies entering the Gate of Heaven.

“Wind and Fire Intermingled”: this is used to drive out ghosts and specters and strike them dead. While drawing the talisman, one recites the incantation seven times, takes in Qi facing the direction of Tiangang, exhales, and writes the talisman by hand.

“Diju dahe”: this signifies entering the Gate of Heaven.

“Wind and Fire Intermingled”: this may also be used to drive out evil Qi within the body.

“Fanyi zhengxiao”: this is used to summon the Tangang strongmen.

These talismans and incantations are used whenever one ascends to the Perfected and enters the Gate of Heaven. Before they are used, one should first receive the edict and have the talismans drawn, so that they are ready when needed.

“Jiuliang hengxiao yizhi xiezhu xue juanjuan helong lijian hong”: after one has ascended to the Perfected and entered the Gate of Heaven, this talisman is given to the Tangang strongmen. They record the matters that the relevant deities are to carry out, lest one enter Tianshu and not know the order in which affairs are to be handled.

“Fuzhi zhina”: after one has met the divine officers charged with recording affairs, one must also summon the judges who reward goodness.

“Dali naqie”: this is used to summon the judges who preside over the punishment of evil.

“Sanmu tuoluo”: this is used to summon the judges of the seventy-four bureaus of the Gate of Heaven.

Once the judges have been summoned, the following two talismans are given to them.

“Dili”: this talisman signifies, “The deeds I perform are good and excellent.”

“Shekai”: this signifies that the whole family is good. According to the text, if these talismans are verified and respond, credentials can be issued by the various judges and the divine clerks of records.

“Yunmu dina”: this is used to summon the talisman clerks responsible for matching the talismans.

“Feiqie”: this signifies goodness. According to the text, if these talismans are verified and respond, the various judges and the divine clerks of records will issue credentials.

“Yunmu dina”: this is used to summon the talisman clerks responsible for matching the talismans.

“Feiqiepodi”: once the fuquan—the talisman serving as a credential—has been properly prepared, an envoy is dispatched.

After the credential-talisman has been obtained, this talisman is used to summon the officers; only when the talisman and the credential-talisman have been matched together are they sent on their way.

“Yipoqieduo”: the divine officers under the gates of the Four Heavens are summoned and sent ahead, bearing the bestowed elixir and the documents, so that they arrive first.

“Zhiqiluo”: the Heavenly King is summoned, and the tally for ascending the audience hall, conferred by the Supreme Thearch, is delivered to him.

“Zhuapizhizhita”: the envoy who delivers the celestial writ is summoned, and a memorial of thanks—the memorial expressing gratitude for what has been bestowed—is at once submitted.

“Yidiyidi”: the Left and Right Assistants attendant on the Three Pure Ones (Sanqing) are summoned and asked about the rites of court audience and of rendering thanks.

“Luoyoudinan”: the Jade Maidens beside the Three Pure Ones who transmit their commands are summoned.

“Hehechapo”: the chief officer is summoned.

“Jilinühe”: the deputy officer is summoned.

“Fenglun Huoche” (“Wind-Wheel and Fire-Chariot”): after the elixir has been bestowed, this talisman is used to express thanks.

For all these talismanic formulas, beginning with the summoning of the recorder—the officer in charge of records and documents—the sectional instructions are no longer written out; the practitioner of the rite should know them of his own accord.

Lower scroll of the Taishang Lingbao Jingming Mifa Pian (Secret Methods of the Most High Lingbao Jingming).