《靈寶無量度人上經大法》Vol. 33

Lingbao Wuliang Dure Shangjing Dafa, Volume Thirty-Three, Li San

Chapter on Averting Calamities and Ordering the Forms

The Mysterious Master says: When the four seasons run out of order and yin and yang fall out of balance, when the stars and constellations drift from their courses and the sun and moon lose their regularity, the ruler will suffer disaster, wars will rise on all sides, plagues will spread, and the common people will die and be wounded. When a teacher or fellow practitioner passes away, one should likewise perform zhai (purification fasts), xingxiang (incense offerings), and recitation of scriptures. Whenever one establishes a Lingbao Dharma altar (the sacred ground where Lingbao keyi, or liturgies, are performed) and gathers pure, like-minded practitioners, one should draw clear spring water from the nine directions and hold it in vessels of gold and jade. Write the names of the Nine Fields (the nine regions of the heavenly realm) in ink, and bury the Three Luminaries (sacred emblems associated with the sun, moon, and stars). Recite in accordance with the rite and observe how the calamity changes. Prepare the music and dance that the deities delight in, and offer them to the spirits belonging to the Nine Sages. When one's intention is utterly sincere and accords with the Dao of Heaven, and the nine kinds of merit are complete, one may attain the state of ascension. This method must not be divulged to outsiders, or its efficacy will not manifest.

The formula text explains: "Four seasons out of measure" refers to anomalies such as spring carrying out the ordinances of autumn, or summer carrying out those of winter. "Yin and yang out of harmony" refers to rains and fair weather that do not accord with the season, or to excessive drought and heat. When such conditions arise, one should perform zhai and recite scriptures, and conduct incense offerings six times a day.

"Stars out of measure" refers to the five planets encroaching upon one another, the Nine Luminaries (jiuyao) moving off their proper course, the appearance of baleful stars or comets, or the rise of strange vapors. "Sun and moon losing their order" refers to disorder in the courses of the sun and moon, as well as eclipses, halos, rainbows, and fog or haze that obscures the sky.

"The ruler suffers disaster" refers to treacherous ministers and rebellious usurpers seizing power and coercing the sovereign, or to policies that fall out of harmony and governance that goes astray. "Weapons and armor rise on all sides" refers to the four quarters remaining unsettled, foreign peoples invading the borders, bandits stirring unrest, and rebel ministers waging campaigns. Armies press upon mountains and fields, men and women wail in grief, and people harm and oppress one another.

"Plague poisons spread" refers to pestilence moving through cities and towns, with ferocious beasts, poisonous creatures, and uncanny events appearing everywhere. "The myriad people die and are wounded" refers to afflictions by wind-exhaustion, cold qi, and ghostly evils, to mountains collapsing, earth subsiding, and water and fire doing mutual harm, and to malignant beings in rivers, seas, mountains, and streams. Deviant ways, poisonous sorcery, and ghosts and demons entangle and afflict the people, causing the common folk to die and suffer.

"A teacher or companion meets his end" refers to the death of schoolmates and kin. Anyone whose good conduct is worth learning from may serve as a teacher. By accumulating the nine kinds of yin merit (yingong), meritorious deeds performed in secret without seeking fame, one may build a large Lingbao Xuantan (Mysterious Altar), or on a smaller scale set up a Sanchen shrine. When a teacher or fellow practitioner falls into fateful danger, one should perform the appropriate rites and recitations. If they have already died, the rite of the Shengdu (Salvation and Ascension) chapter is carried out.

Standards for the Lingbao Mysterious Altar

One should choose land with abundant vital energy, free of filth and rubble. One must not site the altar on a battlefield, at a place of punishment or prison, at a slaughterhouse, or at a birthing ground. The altar is built in three tiers, and the lowest tier is nine chi (Chinese feet) square...

Standing one chi high. The middle tier is an octagon, each side measuring seven chi two cun across and lengthwise. The upper tier is circular, five chi in diameter and nine cun high. This forms the pattern of the ritual altar (fatan).

Disordered Seasons and Imbalanced Yin-Yang

The upper tier holds the talismans (lingfu) used to stabilize the altar and to avert and resolve disordered seasons and imbalanced Yin-Yang. Below these are enshrined the Imperial Void Heavenly Venerable (Xuhuang Tianzun), the Five Directional Emperors, the Three Officials and Four Overseers, the Great Emperor of Fusang, and the Spirit King of Yanggu. The middle tier enshrines the Nine Continents Earth Deity Ministers, the Great Spirits of the Five Sacred Peaks, the Dragon Lords of the Four Rivers, the Origin Kings of the Four Seas, and the Great Spirits of the Eight Trigrams. The lower tier enshrines the Jade Maidens of the River and of the Sea, the Cloud, Thunder, and Rain Ministries, the Wind Earl and Rain Master, the Earth Deity of the altar site, the Venerable Spirit of Annual Virtue, the Generals of the Twelve Months, and the Officials of the Twelve Hours.

Talismans for disordered seasons and imbalanced Yin-Yang.

Disordered Stars and Constellations, Aberrant Sun and Moon

The upper tier holds the talismans used to stabilize the altar and to avert and resolve disordered stellar motion and aberrant sun and moon. Below these are enshrined the Great Emperor of Heaven (Tianhuang Dadi), the Lord of the Heavenly Emperor of the Supreme Subtlety (Taiwei Tiandi Jun), the Seven Primal Stellar Lords of the Northern Dipper, the Five Directional Emperors, the Lords of the Nine Luminaries, the Sun Lord, the Moon Sovereign, Han the Elder, the Great Emperor of the Ninth Heaven, the True Lord of Myriad Blessings, the Perfected of Wondrous Conduct of Shangqing, the Perfected Luo of the Azure Gauze, and the Stellar Lords of the Three Platforms. The middle tier enshrines the Stellar Lords of the Twenty-Eight Lunar Mansions, the Flying Celestial Spirit Kings of the Ten Directions, the Heavenly Officials, the Earthly Officials, the Water Officials, and four Marshals of the Three Primes. The lower tier enshrines the Great Spirits of the Eight Trigrams, the Nine Continents Earth Deity Ministers, the Generals of the Twelve Months, the Great Spirits of the Five Sacred Peaks, and the Generals of the Twelve Earthly Branches.

Talismans for disordered stellar motion and aberrant sun and moon.

Calamities Befalling the Ruler, Wars Breaking Out

The upper tier holds the talismans used to stabilize the altar and to avert and resolve calamities befalling the sovereign and the outbreak of war. Below these are enshrined the August Heaven Supreme Emperor (Haotian Shangdi), the Sage Master Celestial Master (Shengshi Tianshi), the Heavenly Emperor Supreme Lord (Tianhuang Shangdi), the Lord of the Heavenly Emperor of the Supreme Subtlety, the Jade Void Supreme Emperor (Yuxu Shangdi), the Numinous Treasure Heavenly Venerables of the Ten Directions, the Sovereign Lords of the Eleven Luminaries, and the True Lords of the Ten Divine Taiyi. The middle tier enshrines the Lords of the Thirty-Two Heavens, the Flying Celestial Spirit Kings of the hundred-thousand host, and the Divine Lords of Taiyi of the Nine Palaces and Three Marvels. The lower tier enshrines the Sovereign Lords of the Nine Earthen Ramparts, the Nine Continents Earth Deity Ministers, the Great Spirits of the Five Sacred Peaks, the Overseers of City Gods, the Divine Lords of the Earth Deity, the Lords Presiding over the Nine Continents' Earth Deity Ministers, the Divine Lords of the Eight Gates of Taiyi, and the Great Sovereign of the Annual Star.

Talismans for calamities befalling the sovereign and the outbreak of war.

Pestilence Spreading, Common People Dying

The heading "Pestilence Poison Spreading, Myriad Subjects Dying" marks the next calamity. The source text ends here and has not yet listed the corresponding altar arrangements.

At the upper tier are enshrined Haotian Shangdi (the Lord of Vast Heaven), the Perfected Miaoxing, the Heavenly Venerable Changsheng Baoming, the Lingbao Heavenly Venerables of the ten directions, the Perfected Cibei Duo'e, the Great Dharma Masters of the Three Heavens, the Three Officials of Heaven, Earth, and Water, and the Four Sage Marshals.

The middle tier displays the Generals of the Three Primes, the Soldiers Who Relieve and Deliver from Calamity, the Great Generals Who Gather and Slay Pestilence, the Dew Youths of Twenty-Four, the Pure Cool Jade Maidens, and the Six Offices of Celestial Physicians.

The lower tier displays the Heavenly Soldiers of the Five Directions, the Mounted Attendants, the Lord of the Grand Year (Taisui Shenjun), and the Shequ Commanders of the Nine Provinces, the local deities who oversee the land and the sacrificial rites of altars to the soil in each province.

Epidemics and poisonous vapors are spreading, and the common people are dying and suffering injuries as a result.

The offerings favored by the Supreme Stellar Lords (high-ranking star deities) include musical instruments such as the pipa and the phoenix pipes; fresh flowers and fruits in season, mountain spring water, and joy dumplings; five-colored rice, five kinds of beans, and the five grains; green wood incense, sweet spikenard, cooked rice, fine tea, jujubes, and atractylodes incense; as well as five-colored banners and five-colored brocade.

The offerings favored by the Taiyi deities (shen) include bamboo bows, reed arrows, printed paper horses, cut-paper horses, and soldiers, as well as wooden swords, spears, blades, and halberds; crimson and black paper money, five-colored silk, and fresh fruits in season.

The mantras and scriptures used in empowerment include the Dongyuan Shenzhou Jing (Scripture of the Abyssal Spirit Incantation), the Wuxing Mishou Jing (Secret Transmitted Scripture of the Five Stars), the Shiyi Yao Xiaozai Jing (Scripture on the Eleven Luminaries for Dispelling Calamity), the Gaoshang Laozi Xiaozai Jing (Supreme Lao Zi Scripture for Dispelling Calamity), the Changsheng Baoming Hushen Jing (Scripture of Long Life, Preservation of Life, and Bodily Protection), the Wuliang Duren Shangpin Miaojing (Supreme Wondrous Scripture of Limitless Salvation of Humankind), and the Great Brahman Secret Language (sacred script or esoteric speech used in Daoist ritual).

The images of the Three Morning Stars (symbols associated with the sun, moon, and constellations) are represented as follows: the solar image is made of gold and the lunar image of jade; the Five Planets are represented by five metals, and the Moon's Consort (Yuepei), Celestial One (Tianyi), Luohui, and Jigu each have their own corresponding objects. Five-colored quartz is buried in the celestial layer of earth, three chi deep, to serve as the model.

Each of the Nine Provinces has its own astral correspondence (fenye, the regions of the sky mapped onto terrestrial areas) and its principal Shequ deity, as follows: Yangzhou is governed by Zou Hun, paired with the Ninth Palace cauldron; Jingzhou by Zhang Xiang, paired with the Second Palace xiao; Yanzhou by Fei Meng, paired with the Eighth Palace cang; Xuzhou by Jia Meng, paired with the Fourth Palace tong; Yongzhou by Sheng Ji, paired with the Sixth Palace bao; Jizhou by Feng Qian, paired with the First Palace mao; Yuzhou by Fan Si, paired with the Fifth Palace ding; Qingzhou by Han Yu, paired with the Third Palace gang; and Liangzhou by Zhang Qian, paired with the Seventh Palace kui.

For each of the above vessels, write the name of the cauldron in cinnabar on the outer side and the name of the province in black on the inner side. On the eight directions of the central altar, write the Hetu script in cinnabar, then place each vessel in its corresponding position with the cauldron name facing outward, set firmly and level, and never tilted.

Methods for Discerning Calamity and Fortune in Objects and Omens

Water that is black and turbid portends flood, and rain that is black and turbid portends waterlogging. Yellow and turbid conditions portend windstorms, and a yellow, turbid pestilential vapor portends plague. Yellow and foul conditions portend a plague of insects. Characters that appear arranged upon the ground portend an earthquake. Characters that are pale and dim portend small-scale banditry, while characters that are white and blurred portend warfare. Water that dries up portends drought. Water that is reddish and characters that fade portend flood. Water that is blue-green and turbid portends famine.

If changes appear that defy normal patterns, one should immediately report to the Celestial Office (the heavenly bureau responsible for review) and request instructions so that the situation may be clarified.

If all appears normal, this signifies that the prefecture will be at peace.

Methods for Averting Calamities through the Nine Palaces and Eight Seasonal Nodes

The Mysterious Master says: the Han Director of the Southern Superior Palace presides over affairs. The celestial stars of the Nine Palaces descend to the Nine Lands, carrying out the Mandate of Heaven and governing anomalies and calamities. Each solar term (jieqi) determines the climate, the year divides the seasonal orders, the hundred days are governed by periodic inspection and oversight, and a single day brings about a change in command.

The spirit of the Xuanyuan Palace in the Kan (north) position, named Taiyi Star, governs military disaster, flood, the overflowing and breaching of riverbanks, high grain prices, and war. The spirit of the Danyan Palace in the Li (south) position, named Tianyi Star, governs great drought, withering vegetation, prolonged heat, fire, scorched grain, and hunger among the people. The spirit of the Houhua Palace at the center, named Tianfu Star, governs the invasion of earth qi, ground fissures, construction work, earthquakes, disease, and the suffering of the people. The spirit of the Feiyun Palace in the Qian (northwest) position, named Qinglong Star, governs severe cold, great floods, fire, and war. The spirit of the Jiyin Palace in the Gen (northeast) position, named Taiyin Star, governs dense overcast skies, prolonged fog, and the obscuring of sun and moon. The spirit of the Qinglong Palace in the Zhen (east) position, named Xuanyuan Star, governs violent thunder and lightning, raging winds and storms, widespread illness in the army camps, and severe frost. The spirit of the Xuxia Palace in the Xun (southeast) position, named Zhaoyao Star, governs sudden windstorms, hail, heavy rain, damage to seedlings, and locust and other insect plagues. The spirit of the Yuantu Palace in the Kun (southwest) position, named Sheti Star, governs construction work, sudden cold, frost, heavy fog, and the damage and withering of plants. The spirit of the Jinxiu Palace in the Dui (west) position, named Xianchi Star, governs severe frost, damage to the five grains, war, theft, and the uprisings of bandits.

These nine spirits, acting under the command of the Southern Superior Palace, each govern the calamities of their own portion of the seasons. They patrol according to the Nine Earths, and if certain palaces restrain one another, the four seasons will fall into disorder and Yin-Yang will fall out of balance. In addition, the senior officials of the Three Pure Ones (Sanqing) and the Lord Taiyi are specifically charged with warfare, drought and flood, and the spread of pestilence.

As for the progression of calamities and the calendrical cycles, these are governed by the Azure Gauze Perfected of the Upper Palace of the Purple Subtlety and the Mysterious Mansion of the Heavenly Sovereign. They calculate the movements of the Seven Governors (the sun, moon, and five planets), and they oversee the disasters that befall the common people below, the misfortunes of the state, and phenomena such as eclipses of the sun and moon, irregular motions of the five planets, the disordered displacement of celestial phenomena, and fissures in the heavens.

Demonic stars, comets, ominous Bei stars (bèixīng), and various strange qi also presage the calamities and auspicious omens of the Nine Lands (the nine regions of the realm).

Practice begins on the day of the Winter Solstice (Dongzhi), which opens the eight solar nodes of the year, and the practitioner first faces east and recites the scripture ten times to dispel the Nine Lands' calamities during the forty-five days from the Winter Solstice to Lichun (Start of Spring). Starting with the first palace, Kan Palace (the northern palace), the practitioner faces north and recites once, then proceeds in order through the ninth palace, reciting once for each, nine recitations in all. After finishing, the practitioner faces east and recites once more to dispel the calamities of Kan Palace and the north.

At Lichun, the practitioner again faces east and recites ten times to dispel the calamities of the forty-five days after Lichun. Beginning with Gen Palace (the northeastern palace), the practitioner proceeds in order through to the seventh, Dui Palace (the western palace), reciting nine times, and then faces east and recites once more, for ten in all. The practice for the other solar nodes follows the same format as the Nine Palaces. On each of the eight solar nodes, the scripture is recited ten times. When the recitation is complete, the practitioner addresses the Jade Youths and Jade Maidens who serve the scripture's methods and asks them to carry it out in accordance with its intent. Each time the practitioner calls to mind the earth of a particular direction, they should convey the scripture's auspicious meaning to it, as though reciting the name of the Primordial Heavenly Venerable (Yuanshi Tianzun) ten times, so that every region may receive deliverance. Throughout the entire process, the practitioner must concentrate and hold the visualization with full attention.

Diagram of the Eight Nodes and Nine Palaces

The Xuanshi (the master who transmits the Dao) says that the auspicious and inauspicious signs of the Nine Lands are all predetermined by the Supreme Emperor (Shangdi) at the grand assembly the celestial realm holds each year on the fifteenth day of the tenth month, the Xiayuan Festival (one of the Three Primes festivals). By the Winter Solstice of the eleventh month, the single yang qi begins to arise in its proper season, and the signs of fortune and misfortune move secretly along with the cycles of qi, aligning with each person's destiny. Those whose destiny includes calamity often see disaster appear after the first day of the first month. Those who have not encountered such a destiny must wait until the movements of the sun and moon reach their limits before the signs rise and descend upon the human world. Ordinary people do not understand this.

Since one holds an office in the Dongxuan (Cavern of Mystery) lineage, one should not wait for calamity to arrive but should begin the practice in advance, after the Xiayuan Festival on the fifteenth day of the tenth month, in order to save the world, assist the state, and relieve the people. Nine fellow practitioners should be chosen to build together the "Santian Zongqi Altar" (the altar that gathers the qi of the Three Heavens). The altar is divided into three tiers: the upper tier symbolizes Heaven, the middle tier symbolizes humanity, and the lower tier symbolizes Earth, and the ritual positions are arranged according to these three tiers.

On the east and west sides of the upper tier, objects shaped like the sun and moon are made of gold or jade, though silver or copper may also be used. The sun shape is divided into nine parts and the moon shape into ten, and they are placed at the Mao (east) and You (west) positions. Along the edge of the altar, on the outermost side, five pieces of quartz are shaped into five-pointed star forms the size of pellets. These are buried in the earth according to the five directions, three cun (about 3.3 centimeters) inward from the upper sun and moon objects, at a depth of one cun. A central pillar reaching toward the heavens (chongtian zhu) stands at the center of the altar, three chi two cun tall. A celestial disc is threaded onto it every eight cun, for three tiers in total. The lowest, fourth tier holds the Dougang (the ritual positions corresponding to the Big Dipper), shaped like a right-angle ruler or a lamp stand. The surroundings of the upper altar are decorated with blue-green clay painted to a pale jade hue.

The altar's middle tier is inscribed in cinnabar (dānshā, also zhūshā) with the shapes of the gang (Dipper) stars and the Twenty-Eight Lunar Mansions (Èrshíbā Xiù). The perimeter is then reinforced with yellow clay (huángsè cǎinì). On the four sides of the altar, the Lingbao Wǔgōng Fú (Talismans of the Five Merits of the Numinous Treasure) are written. At the four corners and along the four passageways, the Dà Fàn Yún Zhuàn (Great Brahmic Cloud Seal Script) and the Guāngmíng Yù Zì (Jade Characters of Radiant Light) are written in turn and spread evenly across the middle tier. The lower tier bears the names of the Thirty-Two Heavenly Emperors.

Prepare nine pairs of precious vessels; clean, unpolluted earthenware may also be used. Place one vessel in each of the altar's nine directions and fill them with water drawn from a deep, distant spring. The central vessel is also set in the Kūn direction (southwest). Before the water is poured in, nine Masters each face one of the nine directions holding a brush. Each visualizes the people, mountains, rivers, and walled cities within ten thousand lǐ, blows qi into the brush, and then sets the brush down in its direction. They circulate qi and visualize according to the palace and the prescribed number. For example, facing south, the Master takes qi nine times in succession and blows it into the brush.

Next, the names of the Nine Provinces (Jiǔzhōu) are written in black on the vessels. The water gathered from the nine directions is boiled and poured into the vessels until each is filled exactly to the brim, and then covered. Lamps are lit beside the vessels, incense is burned in front, and tablets inscribed with the corresponding content are set up behind them.

The lower tier of the altar is decorated in white clay. On the altar's sides, eight gates and two passageways are opened and arranged according to the form of the Bāguà (Eight Trigrams). The Four Seas and the Five Sacred Peaks (Wǔyuè) are depicted, with the Central Peak (Zhōngyuè) also placed in the Kūn palace. The Nine Provinces are assigned to their celestial correspondences (fēnyě) according to regulation. Once the three-tiered altar is complete, the sacred seats are established in accordance with its arrangement.

When all is ready, the Master enters the altar at the hour of Zǐ (11 p.m. to 1 a.m.). Tables and mats are laid out in the eight directions, each presided over by one of eight like-minded companions. The Great Master sits on a high seat facing the Heavenly Gate and with his back to the Earth Gate, overseeing the duties of the five central palaces.

Once the altar is arranged, incense offerings may be performed in six periods over the course of a single day. Each person recites the Língbǎo Dà Jīng (Great Scripture of Lingbao) once, and then all recite it together in unison once more, for ten recitations in total. While reciting, each person should also contemplate the inner methods contained in the scripture and practice them in accordance with their meaning.

After one full day and night, the Master enters the altar at the hour of Hài (9 p.m. to 11 p.m.) to inspect the vessels and observe the signs of calamity or good fortune among the nine soils. Practice then continues as before. At the hour of Hài again, the Master inspects once more. If the water in the vessels and the written content remain unchanged, the altar may be dismantled and a jiào (offering rite) held to give thanks, pray for the removal of disasters, and deliver the souls of the dead. Beyond thanksgiving, disaster removal, soul deliverance, and prayer, other matters are likewise carried out according to this method.

The Xuán Shī (Mysterious Master) says: "This is the Dà Chì Jīn Kē (Great Red Gold Register), an important Daoist liturgical standard. It must not be carried out or altered on one's own judgment. Once its regulations are broken, the responses one seeks will not come, and the effort will ultimately be in vain."

Shífāng (Ten Directions)

East: Jiǔ Qì Zǒng Qì Zhàngrén (Elder of the Total Qi of the Nine Breaths). South: Sān Qì Zǒng Qì Zhàngrén (Elder of the Total Qi of the Three Breaths). West...

The Chief Elders of the Qi (zongqi zhangren), the deities who govern the primordial Qi (yuanqi) of each direction, correspond to the directions as follows: the Chief Elder of the Seven Qi of the East; the Chief Elder of the Five Qi of the North; the Chief Elder of the Six Qi of the Southeast; the Chief Elder of the Two Qi of the Southwest; the Chief Elder of the Four Qi of the Northeast; the Chief Elder of the Eight Qi of the Northwest; the Chief Elder of the One Qi of the Above; and the Chief Elder of the Twelve Qi of the Center.

The Eight Gates

The Kan trigram in the north corresponds to the Gate of Taiyuan Jueshui (Great Abyss and Severed Waters). The Gen trigram in the northeast corresponds to the Gate of Taian Xuanshi (Great Peace and Dark Stone). The Zhen trigram in the east corresponds to the Gate of Taiyuan Shenlei (Great Origin and Divine Thunder). The Xun trigram in the southeast corresponds to the Gate of Taixu Lingfeng (Great Void and Numinous Wind). The Li trigram in the south corresponds to the Gate of Taiming Juehuo (Great Brightness and Severed Fire). The Kun trigram in the southwest corresponds to the Gate of Tai Shi Jiudi (Great Release and Nine Earths). The Dui trigram in the west corresponds to the Gate of Taisu Yanze (Great Simplicity and Expansive Marsh). The Qian trigram in the northwest corresponds to the Gate of Taihao Zutian (Great Brilliance and Ancestral Heaven). The Xun trigram is also called the Earth Door, and the Qian trigram is also called the Heavenly Gate.

The Upper Ring

The Upper Ring lists the Three Realms Left and Right Xuanzhenren (Perfected of the Mysterious Truth), the Taiyi Zhenren (Perfected of the Supreme One), the Miaoyou Zhenren (Perfected of Wondrous Existence), the Qingluo Zhenren (Perfected of the Azure Gauze), the Lingbao Zhenren (Perfected of the Numinous Treasure), the Four Aspects, and others, thirteen figures in all.

The Middle Ring

The Middle Ring lists the Haotian Five Imperial Sovereigns (Haotian Wuhuang Shangdi), the Heavenly Emperor Great Thearch (Tianhuang Dadi), the Great Emperor of the North Pole (Beiji Dadi), the Xiyuan Golden Mother (Xiyuan Jinmu), the Donghua Wood Duke (Donghua Mugong), the Three Officials (Sanguan), the Four Sages (Sisheng), the Five Thearchs (Wudi), the Four Masters (Sishi), and others, twenty-one figures in all.

The Lower Ring

The Lower Ring lists the Shengzu Tianzun Dadi (Great Heavenly Venerable, Sacred Ancestor), the Taiyi Jiuku Tianzun (Heavenly Venerable of the Supreme One Who Rescues from Suffering), the Shifang Yinghua Lingbao Tianzun (Heavenly Venerable of Numinous Treasure Responding and Transforming in the Ten Directions), the Xiaozai Jie'e Tianzun (Heavenly Venerable Who Dispels Calamity and Resolves Distress), the Jiugong Han'e Tianzun (Heavenly Venerable of the Nine Palaces Who Guards Against Misfortune), the Puci Huguo Tianzun (Heavenly Venerable of Universal Compassion Who Protects the Realm), the Changsheng Baoming Tianzun (Heavenly Venerable of Long Life and Preservation of Life), and the Lingbao Wuliang Duren Tianzun (Heavenly Venerable of Limitless Numinous Treasure Who Delivers Humanity). Also listed are the Perfected Great Compassion, Great Kindness, and Great Wisdom (Dada Dabei Dahui Zhenren), the Perfected Who Rescues from Suffering (Jiuku Zhenren), the Perfected of True Stability (Zhending Zhenren), the Perfected Yuluo (Yuluo Zhenren), the Perfected of Radiant Wonder (Guangmiao Zhenren), the Perfected of the Supreme Ultimate (Taiji Zhenren), and the Three Heavens Masters (Santian Fashi). In all, fifteen figures.

The Curved-Square Dipper Lamp

The Curved-Square Dipper Lamp enshrines the Seven Primordials of the Northern Dipper (Beidou Qiyuan), the Left Assistant (Zuofu), and the Right Assistant (Youbi), nine figures in all.

The First Heaven Ring

The First Heaven Ring lists the Taiyi Zhenjun (Perfect Lords of the Supreme One) of the Ten Directions, the Lords of the Eleven Luminaries (Shiyao Xingshi Junjun), the Great Brahma Who Delivers Humanity and the Immortal Lord (Dafan Dudu Busi Jun), the Southern Pole Great Lord of Life-Giving (Nanji Zhusheng Dajun), the Southern Pole Great Emperor of Long Life (Nanji Changsheng Dadi), the Great Spirit Sima of Worldly Deliverance (Dushi Sima Dashen), the Elder Han of Life-Loving (Haosheng Han Junzhangren), the Perfect Lord of Great Blessing (Taihuang Wanfu Zhenjun), the Perfect Lord Who Supports the Declining and Delivers from Distress (Fushuai Dué Zhenjun), the Perfect Lord Who Returns Bones and Raises the Dead (Huihai Qisi Zhenjun), the Six Officials of the Southern Dipper (Nandou Liusi Zhenjun), and the Celestial Kings Who Fly in the Ten Directions (Shifang Feitian Shenwang), forty-five figures in all.

The Second Heaven Ring of Humanity

The Second Heaven Ring of Humanity lists the Immortal Office-Holders of the Dharma (Fazhong Xiancao), the Numinous Officials Who Execute Duties (Zhizhi Lingguan), the Officials of Merit (Gongcao), the Golden Youths (Jintong), and the Jade Maidens (Yunü). The original text here records the count at the end as "one figure." The total count for this section, and for several other "in all" counts in the preceding passages, may have been damaged or garbled in typesetting.

In the central position are arranged the Lord of the Nine Provinces Earth Spirits (Jiuzhou Sheling, the deities in charge of the earth spirits of each locality). On the outer ring, the left side holds the Six Dings Jade Maidens (Liuding Yinshen, the yin spirits of the Six Dings), while the right side holds the Six Jia Divine Generals (Liujia Yangshen, the yang spirits of the Six Jia), the Five Marchmounts Spirits, the Five Directions Spirits, and the Assistant Lifedecree Spirits of the Five Phases, for a total of thirty-two beings.

The third tier is the Earth Wheel.

This tier arranges the Great Deities of the Eight Trigrams (Bagua), the Dragon Lords of the Four Seas, the Four Source Kings of the Great Rivers (Sidu Yuanwang, the deities governing the sources of the four major rivers), the Year-Region Grand Duke Star (Suifang Taisui Xing), and the great deity who governs the Ten Heavenly Stems and Twelve Earthly Branches. It also includes the Wind Earl, the Rain Master, the Thunder Duke, and the Lightning Mother, along with the Superior Officials who govern frost, snow, hail, sleet, clouds, and fog (the officials in charge of these natural phenomena). Further present are the Earth Sovereigns of the Nine Ramparts (deities governing the nine layers of the earthly realm), the City God of the locality, the Four Duty Envoys (deities who patrol on their assigned days), the Incense Officials who oversee the Zhaijiao rites and manage the incense (the offices supervising purification rituals and incense), and the Altar Earth Gods (local earth deities who guard the ritual grounds), for a total of sixty-two beings.

At the center stands a Lord of Spirit who presides over the Ten Continents and Three Islands, the Great Continents, the Dongtian (Cavern Heavens), the Jinglu (Quiet Hermitages), and the Fudi (Blessed Lands). The Ten Continents and Three Islands are maritime paradises of Daoist legend; the Cavern Heavens and Blessed Lands are sacred realms where immortals dwell or cultivate; and the Jinglu are sites built by Daoists for practice and cultivation.

Lingbao Wuliang Dure Shangjing Dafa, Volume 33.