《灵宝净明院教师周真公起请画》

The Petition Diagram of Perfected Lord Zhou, Teacher of the Lingbao (Numinous Treasure) Jingming (Pure Brightness) Academy, records a question-and-answer exchange in which a disciple consulted six true masters about doubtful points in the Jingming True Scripture (Jingming Zhenjing). The disciple said: I have already received transmission of the Jingming True Scripture, yet the scripture contains profound passages. I wish to inquire further into their mysteries, so as to understand the original intent of transmitting and widely propagating the teaching. I earnestly request detailed guidance, point by point.

Concerning the “three-five” pacing method, the scripture says that those who cultivate our Dao (the Way) may be numbered among the immortals and perfected ones and may attend upon them. The Yuchen (Jade Dawn) Chapter on the Three-Five Flying Pace, the chapter that explains this method, says: “The method of three and five is only the essential point.” When it is worked out further, the number of paces involved comes to no more than figures such as three, five, and ten; this I have already asked about. Now I wish to ask: when performing the three-five pacing method, should one first draw a diagram of the paces and then walk according to that diagram, or need one only observe the lay of the ground and take the terrain as the basis of the pacing? When pacing, must one actually step upon the ground, or may one inwardly visualize the circulation of the “mysterious guideline”—the mysterious ordering principle that the pacing follows—and then pace accordingly?

The true master answered: What is called the “mysterious guideline” means visualizing it as moving to the place of the flying pace; when one paces, one should walk according to the diagram.

Concerning service to parents and loyalty to the ruler, the scripture says: “If one can serve one’s parents, the Celestial Worthy (Tianzun) will descend to protect and bless.” At home one should serve one’s parents; at court one should be loyal to the sovereign. Both my parents have passed away. I have only one younger brother, and he lives far away. I constantly carry the grief that my parents are gone and that this loss can never be made good in my lifetime. In a situation such as mine, how can I fulfill the filial conduct of which the scripture and its method speak? I am also a subject of the ruler, dwelling alone far from court; though my heart is loyal, I have no opportunity to put that loyalty into practice. What should I do?

The true master answered: To establish oneself, practice the Dao, and make one’s name known in the world is filial piety. Not to draw a salary for nothing, and not to hold office while doing none of its work, is loyalty. Act fittingly according to one’s own circumstances, and the Dao of filial piety and fraternal duty lies therein.

Concerning the ingestion of the essences of the sun and moon, the scripture says: “By day, ingest the Jing (essence) of the sun; by night, consume the fluid of the moon.” What is the method of ingesting solar Jing and gathering lunar fluid? I earnestly request your instruction.

This passage concerns the cultivation of the “Dao (the Way) of the Sun and Moon Soaring Aloft,” one of the methods of internal practice in the Daoist tradition.

Liujin Huoling, the “Flowing-Gold Fire Bell,” is the name of a talisman, and it is also the name of spirit generals and military commanders. An explanation is earnestly requested of what, specifically, it refers to.

It is the name of the envoy who presides over the firing schedule of elixir refinement for the Southern Dipper, one of the stellar officials of the Daoist tradition—what is called “ministerial fire,” the Qi (vital energy) of the firing schedule that assists the sovereign fire and works in concert with the process of cultivation and nourishment.

The Lord of the Heavenly Pivot is also called Daoling. What, then, does Daoling refer to?

The Celestial Master (Tianshi) Daoling is the true esoteric name—an honorific or ritual name within the Daoist tradition—of Zhang Jiandu.

All terrestrial images are encompassed and brought under its command. What is meant here by “terrestrial images” and by “ministerial fire”?

The Lord of the Heavenly Pivot is also called Daoling. What does Daoling refer to?

The Celestial Master Daoling is the true esoteric name of Zhang Jiandu.

All terrestrial images are encompassed and brought under its command. What are the “terrestrial images,” and how are they brought under unified control? Detailed instruction is requested.

“Terrestrial images” refers to the orientations of the Bagua (Eight Trigrams); each trigram has its corresponding palace position and sector.

The Five Marchmounts and the Four Seas each have a pivot-mechanism by which they operate. What are the pivot-mechanisms of the Five Marchmounts and the Four Seas? Detailed instruction is requested.

What these two passages speak of is the measured degrees and rhythms of the circulation of blood and Qi, a meaning akin to “xinbao hezhang,” a term in the original whose precise referent is unclear.

The Jing (scripture/classic) says that the inner altar and the outer altar command sixteen generals, and so forth. The sixteen generals are each subject to the regulation of the Heavenly Pivot, and some fall under the jurisdiction of Tiangang. In use, each has its own method of calling and summoning: the voice arrives together with the breath; when Qi and Shen (spirit) meet, the spirit generals manifest of themselves and may be commanded and put to service. How should they be called so that they come at once? If they are summoned and do not come, what is to be done? Although the sixteen generals bear such titles as “Kaozhao” (examination and summoning), “Jiagui” (fettering ghosts), and “Huangtou” (Yellow-Head), these are probably only offices held or divine titles, not actual personal names. The scripture further says that each general has a deputy general. What are the names of the deputy generals, and how should they be called, summoned, and put to service so that they are certain to come? Detailed instruction is earnestly requested.

The scripture contains Fulu (talismans and registers) for summoning the spirit generals of Jingming, the tradition of Pure Brightness. Before one has seen them, one first writes them in the place above; once one has seen them, one may sit upright at ease and make use of them.

The immortals’ ladder is right before the eyes, yet people do not know it. What is meant by “the immortals’ ladder is in the eyes”? Why is it not said to be in the heart, but in the eyes? Instruction is requested.

The immortals’ ladder is the tongue. One sits upright and makes use of it.

Itemized Inquiries of Teacher Zhou Zhen'gong of the Lingbao Jingming Academy

The ladder of the immortals lies right before the eyes, yet people do not know it. What is this ladder of the immortals before the eyes? Why is it said to lie not in the heart, but in the eyes? Please grant your instruction.

Answer: The ladder of the immortals is the tongue. The tongue cannot be seen, yet it can speak. To say that it is before the eyes means that, when one inwardly views the five viscera, one must first see one’s own tongue.

Are the concealed taboo-names of the Most High Three Pure Ones (Sanqing) “Kongtong,” “Chi,” and “Er,” respectively?

Answer: “Kongtong” is the concealed taboo-name of the Celestial Worthy of Primordial Beginning; “Chi” refers to the Lord of the Dao (Dao); and “Er” refers to Lord Lao.

Are the hidden personal names and hidden style-names of the Jade Emperor and Purple Tenuity the four characters “Zhiyuan” and “Zhongzhi”? I do not know whether they are personal names or courtesy names, nor which titles the first two characters and the last two characters respectively belong to. I request instruction.

Answer: “Zhiyuan” is the personal name of the Jade Emperor, and “Zhongzhi” is the personal name of Purple Tenuity.

As for the deities Zi Xin, Zi Yin, Geng Wu, Ding Ren, Zi Gui, and others recorded under the Southern Dipper, the Northern Dipper, and the Three Terraces (names of stellar officers), the Scripture (Jing) of the Secret Essentials of the Dipper Pivot and the Golden-Smelted Flowing Pearls, preserved among the method texts, says that the wife of the Perfected of Great Unity was surnamed Ke. At night she dreamed of a seven-colored radiance and gave birth to seven sons. Later they entered the White Jade Cavern to cultivate and took the names Ke Xin, Ke Yin, Ke Hui, Ke Zhen, Ke Lian, Ke Wu, and Ke Geng. The Jingming Scripture now writes Zi Xin, Zi Yin, and Zi Gui, while Geng, Wu, Ding, and Ren are not preceded by the character “zi.” I suspect that all these names ought to be read together with the character “zi.” Might they be the deities of the Northern Dipper? I do not know the colors of the garments of the Northern Dipper deities, nor whether they are male or female. I request detailed instruction.

Answer: The names of these deities all bear the designation “Zi.” Their dress follows fixed regulations: hair worn loose and clothing of white are the attire for commanding divine generals and for military affairs; cap and crown are the attire for audience with the perfected immortals; armor and helmet are the attire for guarding the Supreme Thearch. The deities of the Southern Dipper and the Northern Dipper are sometimes male, and sometimes they manifest through transformation.

Might Meng Shu, Meng Liang, Zhong Bao, Zhong Qing, Ji Wang, and Ji Qian be the deities of the Southern Dipper? Are these appellations personal names or courtesy names? Please give clear instruction, and also explain whether they are male or female and what garments they wear.

These are the hidden names of the various spirits (Shen). The cut and style of the Shangqing divine robes vary from one to another, and male and female deities are not held to any fixed distinction.

On the Three Terraces and the Four Saints, the scripture says that within the Three Terraces there are four Holy Divine Lords: Yunyu, Qijing, Fengliang, and Qingqi. Since one speaks of the “Three Terraces,” there ought to be only three; yet four are listed, and they are also called the “Four Holy Divine Lords.” How is this to be explained? Have the names of the Three Terraces been omitted? Which four does “the Four Saints” refer to here—are they the Four Saints such as Beiji, Tianpeng, and Zhenwu? A detailed annotation is requested.

Answer: Yunyu is the name of the Upper Terrace. The so-called Four Saints are the four holy spirits from Tianpeng downward.

On the names of the sun and moon: Taiyin and Taiyang are the honored stars of the moon and the sun, named Yuanxiong. This designation has only two characters. Is the sun called Xuan, and is the moon called Nü?

Answer: Yes.

On the names of the five stars: the stars of the Five Phases (Wuxing: Wood, Fire, Earth, Metal, and Water) each have different designations. The Water star is named Yan, the Fire star Ying, the Wood star Miao, the Metal star Jian, and the Earth star Zhen. Fang Wen obtained the secret names of the True Sovereign Lords of the five stars: the northern chronogram star is named Qixuan, with the style Jingyuan; the eastern year-star is named Chenglan, with the style Qingning; the southern Dazzling Deluder is named Weiting, with the style Sanrong; the western Great White is named Liaoling, with the style Zhenxun; and the central Quelling star is named Canglu, with the style Danyan. Why do these names differ from those given above?

Answer: Spirits have various appellations—true names, hidden names, inner names, Dao titles, and the like. One need only invoke them by the corresponding names used in the scripture; there is no need to doubt each discrepancy among the names.

On the Thirty-Two Heavens: in the scripture, do the “Thirty-Two Heavens” begin with the character gong?

Answer: Spirits have various appellations—true names, hidden names, inner names, Dao titles, and the like. One need only invoke them by the corresponding names used in the scripture; there is no need to doubt each discrepancy among the names.

A question on the scriptural text: In the section on the Thirty-two Heavens, from “Gonghua Yaobo” onward there are eight lines, thirty-two characters in all. Do these characters correspond to the Thirty-two Heavens? The scripture says that these are hidden names, with the appellations contained within them, yet readers of the Duren Jing (Scripture of Salvation) have been unable to recognize them. Which lines in the text, then, are the names of the heavens, and which are the titles of the Celestial Emperors? In “Taihuang Huangzeng Heaven,” for example, is “Taihuang Huangzeng” the name of the heaven and “Yujiao Yuming” the title of the Celestial Emperor? The names of the heavens and the titles of the Celestial Emperors ought, it would seem, to be treated separately. In the Duren Jing the titles of the various Celestial Emperors are of unequal length—five, seven, or eight characters—as in “Taishi Yulong Tengsheng Heaven.” A clear explanation of these distinctions is requested, so that later students will no longer be confused.

Answer: Each of the Thirty-two Heavens has its own name. “Zhilou Ahui,” for example, is the inner name of the heaven—the secret name used in the scripture—while “Yujian Yuming” is the appellation, the title by which that heaven is designated.

A question on the scriptural text: In the section on the Twenty-eight Lodges, from “Qingzong Liju” onward there are seven lines, twenty-eight characters in all, which would seem to be the names of the Twenty-eight Lodges. It is unclear which of the lodges “Qingzong Liju” corresponds to, and whether the names are arranged in sequence beginning from some particular lodge. Does the scripture call the Twenty-eight Lodges “warp stars” and the Five Planets “weft stars”?

Answer: The Twenty-eight Lodges occupy fixed positions and are therefore called the “warp.” The Five Planets move across the heavens, and both calamitous anomalies and auspicious responses are bound up with their courses. It is like cloth, which has warp and weft: only when the two are interwoven does a pattern take shape.

A question on the scriptural text: The Five Planets are arrayed and cast their light upon the world, and at times they also assume a transformed body. What is meant by “transformed body”?

Answer: A transformed body means that a star descends into the human world and appears in human form—for example, the Metal Star manifesting as Taibai.

The scripture (Jing) states that the “Three-Five Flying Steps” (sanwu feibu) are the comprehensive method for setting the “Flowing Guideline” (liugang) in motion, also called the “Seven Transformations” (qibian). Another passage says that the Three-Five Flying Steps are the essential point within it. Now it is said once again that the Three-Five Flying Steps are the comprehensive method of the Flowing Guideline. Yet the scope of the “flowing forth of the Primordial Guideline” (yuangang liuyan) is very broad, and it is not the same as the Three-Five Flying Steps.

In addition, some books of methods include the Steps of the Nine Palaces and the Three-Fives, which are divided into a Yang Dipper and a Yin Dipper (Yin-Yang): walking from the station of Tianying to the station of Tianpeng is called the Yin Dipper, and walking from the station of Tianpeng to the station of Tianying is called the Yang Dipper. I do not know whether this is correct. The incantation says, “The essentials of the Dipper are not the same.” Other books of methods likewise record the Steps of the Nine Palaces and the Three-Fives, again distinguishing the Yin Dipper and the Yang Dipper, and stating that from Tianying to Tianpeng is the Yin Dipper and from Tianpeng to Tianying is the Yang Dipper; I do not know whether it is so. The incantation further says, “Wondrous child of the Dipper’s essentials, the twelve double-hours. Riding the brilliant light, majesty and martial power are arrayed,” and so on. This refers to setting out from the station of Tianying and walking to the station of Tianpeng.

There is another Dipper incantation: “Sun and moon are bright; Qian and Kun are paired. The Dipper’s light shines; the way of ghosts is abolished. From Tianpeng I enter the inner heaven, pass briefly by Chong and Fu and withdraw, turn back toward Tianqin so as to face Xin. Meeting Zhu and Ren, I go on to the assembly at Ying. The human way is open; the ghost way is blocked.” This refers to setting out from the station of Tianpeng and walking to the station of Tianying, and therefore belongs to the Yang Dipper.

There is also a view that the Yin Dipper is used at the summer solstice and the Yang Dipper at the winter solstice. In practicing the Three-Five Flying Steps now, I do not know which incantation should be recited or which Dipper should be walked. Many people recite the incantation “Wondrous, ah, the essentials of the Dipper—the twelve double-hours.” Some say that before sleep one should first walk the Yin Dipper and only then go to bed, and that at night one walks the Yin Dipper while reciting the incantation; I do not know whether this is correct. If one sets out on a long journey, the steps may be walked freely, so long as one recites the incantation “Wondrous, ah, the essentials of the Dipper—the twelve double-hours.” Some say that one need only pace out the steps with the feet in order to circulate the Flowing Guideline, without looking at a diagram; other accounts hold that one must follow the diagram. I do not understand how this should be taken.

The scripture speaks only of the “Three-Five Flying Steps,” but does not explain concretely how the steps are to be walked. I earnestly request a detailed commentary and instruction, so that errors may be corrected and omissions supplied. I respectfully await your clear guidance.

The Dao (the Way) transforms and gives rise to the “One”; from the “One” arises the “Two”; and from the “Two” arises the “Three.” Once the “Three” is reached, the transformations each differ and can no longer be regarded as belonging to the same level. The “Three-Five Flying Steps” are the essential method for employing the guiding order of the heavenly bodies. The two Yin-Yang incantations should be recited whether one is going out or coming in, rising or lying down. Take the footsteps as the guiding principle; there is no need to draw diagrams.

Someone asked: The scriptures (Jing) say that the “Three Jia” and the “Six Ding” (divine generals in Daoism employed for rites of supplication and aversion, and for being commanded into service) are the foundation of their ritual arts. Yet how does one apply the ritual formulas of the Three Jia and the Six Ding? What is meant by “emerging from their source”? The Scripture of the Three Jia circulating in the world is not authentic, and when it is used it proves inefficacious; the methods of the Six Ding are in the same case. A detailed explanation is requested, so that it may be taught to later students.

The reply: In the scriptures the Three Jia and the Six Ding each have their own methods. The procedures for commanding them have long been transmitted and therefore indeed have a basis. If, when they are used, the mind and intention are not wholly sincere, the divinities will not respond. This is not a defect in the methods themselves, but the fault of the one who uses them.

Someone asked further: The Jingming method says that when one meets a person of affinity who is suitable, one should face east, burn incense, and inquire of me, and I will transmit the method to that person. The “I” spoken of here is the initiating master (the teacher who transmits the method), while you are the sponsoring master (the one who guarantees and recommends the recipient). There is now a suitable disciple who possesses eight kinds of virtuous conduct, sincerely loves the Dao, and is loyal and filial, and who is worthy of receiving the transmission. When one faces east, burns incense, and inquires of the true master, how is one to know that the true master permits the transmission? And in what manner will the response come? Instruction is earnestly requested, to serve as a standard hereafter. I do not yet dare formally to compose a memorial and submit it to the ancestral masters. I wish first to burn a name-submission document (a writing that registers the name of the one who seeks the Way) and a sponsorship document, and to request a response. One may also seek a dream, or ask the Four Duty Merit Officers (divine functionaries responsible for transmitting documents and communicating with the divinities) to convey the immortal’s decree.

The reply: What is spoken of here is how the transmission should be carried out when the master has already been met and has already realized the Dao. If the master has not yet been met, then burn the sponsorship document, face east, burn incense and pray, and it is enough to receive an indication in a dream.

When offerings are made to the Imperial Lord and the other deities, should one present offerings every day, and should one also take refuge in them? When the Imperial Lord is venerated in the ordinary way, must bows still be performed daily? The Divine Kings, the duty officers, the merit officers, and the other deities are enshrined together on a single altar. Is it only deities of the rank of Imperial Lord, Divine King, and Perfected Official and above who are to be worshipped, while those of the rank of incense-transmitter and envoy and below require only refuge and a full prostration? Please instruct me on each point separately.

The scriptures and ritual methods already contain a daily rite of burning incense, as follows…

The scriptures and ritual methods say, “Tujuedan—fly forth and treat acute illness.” I do not know how this line is to be understood. How should one recite the incantation and paint the eyes so that the talisman flies forth to treat an acute illness? Does “fly” mean burning the talisman in fire so that it is sent flying off? And which duty officer should carry the talisman and go? Please explain in detail.

“Tujuelu” is the name of the talisman deity; the talisman is to be burned and transformed in fire.

May the talismans used to deliver the six kinds of kin and to treat the hundred illnesses all be carved on blocks and printed? When a talisman is printed, must one visualize just as when writing a talisman by hand? The Talisman for Delivering and Liberating the Six Kinds of Kin and the Talisman for Ingesting and Refining the Bodily Form, for example, must be taken every day. If one’s affairs are pressing and one cannot write them day after day, may they be carved on blocks and printed beforehand? The talismans for treating the hundred illnesses, moreover, are seldom used in ordinary times and may simply be written when the need arises, so is there no need to carve blocks for them? If famine or pestilence occurs and talisman water must be administered over a long period, may printing blocks be used to produce Fulu (talismans and registers)? Please instruct me on each point in turn.

Printing from carved blocks makes cultivation and the nurturing of Qi (vital energy) more convenient. Among the talismans of the Jingming (Pure Brightness) school, all except “Tuoyi Xiumo” may be produced with printing blocks.

May every talisman other than “Tuoyi Xiumo” be produced with printing blocks? Please instruct me on each one.

Printing from carved blocks makes cultivation and the nurturing of Qi more convenient. Among the talismans of the Jingming school, all except “Tuoyi Xiumo” may be produced with printing blocks.

In the Lingshu, beneath the names of certain talismans (fu) it is written, “Recite the incantation once, or three times.” Yet afterward the text mentions only “recite the sanfu incantation.” Does this mean that one should recite three times the threefold incantation given in the Lingshu, and then write “yangqi luozhiluo”? The talismanic text also says that one must form the hand seal and recite the incantation. Is one in fact to recite the threefold incantation in the Lingshu, or only the single phrase “yangqi luozhiluo”? Moreover, many talismans do not state how many times the incantation is to be recited; they say only that one should recite the incantation and draw the talisman. I earnestly beg your instruction on each of these points.

Recite only the single incantatory phrase “sanfu.” What is written beneath the talisman is that very talisman. Wherever the number of recitations is not specified, recite seven times. As for how the talismans are to be used, burn them in every case.

Having respectfully read the True Master’s written instructions, Fang Wen is deeply grateful for their compassionate thoroughness in answering each point in turn. In this way, this later student can set forth the true teaching clearly, so that it will not be hard for others to understand; it may thereafter be transmitted to others as well, and Fang Wen’s respectful request for instruction will not have been in vain.