《靈寶無量度人上經大法》Vol. 40

Interpretation

All who gather around the Immortals and Perfected Ones to seek the study of Daoist arts must return their spirit and essence to the root; otherwise, the mind and spirit will not become clear and luminous. If the original Qi does not return to its source, the arts will not be effective. The method described here uses five talismans and the Qi of the Five Spirits to cleanse the impurities within the five organs, bringing the body and mind to purity. Afterward, by devoting oneself to reciting the Dao and yearning for the true Dao, one can naturally comprehend its arts. When performing a ritual, one can then communicate with spiritual responses, whose workings are wondrous and unfathomable.

Those who cultivate the Dao should keep away from the temptations of sound and sensual pleasure, observe fasting and precepts, remain loyal to family and country, relieve the suffering of living beings and benefit others, and diligently carry out incense offerings and ritual observances. In this way, they may receive a response more quickly.

This method uses five talismans, each written in cinnabar on silk of a different color, cut into squares half an inch across. At dawn, burn incense and enter a quiet chamber. Circulate the Qi of the Five Spirits, then burn the talismans to ashes and mix the ashes with well water drawn at dawn. Take them according to the five directions. After taking them for seven days, one may summon eighty-one great spirit officials and perform eighty-one methods of universal deliverance: submit memorials and pay homage to the Heavenly Emperor, and deliver the solitary souls of all the ten directions, whether they have someone to care for them or not. This includes those killed in battle across the Nine Provinces and the Three Realms, loyal ministers and righteous men, and those who died in sudden misfortune. By means of this great rite, all may be delivered. It may also be used to pray for rain and to treat all manner of illness, with responses in each case.

General Incantation of the Eighty-One Classes

At the outset, go before the ritual seat. The Eight Assemblies and Nine Lights naturally form into written characters, while the myriad numinous beings gather and conceal themselves together. After reciting the incantation, focus the mind on the Dantian (energy center). There, envision a scene like the birth of primordial chaos, with nine beams of light faintly shimmering and rising before finally returning to the root of life. After a short while, envision yourself ascending to court among the Eight Luminaries; your breath enters a deep and mysterious realm. The Great Sovereign of the mystic realm welcomes and joins with you. The myriad Perfected Ones arrive with each thought, answer the supplication, and summon all the spirits.

True Talismans of the Five Spirits

Red apricot, peach, and chang wood (the materials named in the talisman text).

Grind them into true black ink.

General Incantation of Lingbao

Nine Lights, Three Qi, Seven Luminaries, Five Constants; the High and Exalted Central Sovereign descends to Primordial Yang, summons all the spirits, and sets the talismanic method in motion.

This talisman must be written in cinnabar on blue silk, with phrases such as “Lingbao Formula” and “Primordial Qi of the Ancestral Origin.” When burning it, place it over incense. It can summon all the spirits and must not be used lightly.

The formulae in parentheses indicate the hand positions and invocations corresponding to different classes of spirits:

• The formula for the class of Heavenly Perfected Ones is at the “zi” position; its invocation is “Dan jiao du.”
• The formula for the class of Heavenly Spirits is at the center of “zi”; its invocation is “Miao miao zi qian.”
• The formula for the class of Earth Spirits is at the “jia” position; its invocation is “Dong fu yu luo.”
• The formula for the class of Water Spirits is at the “hai” position; its invocation is “Long luo jiu chou.”
• The formula for the class of Flying and Aerial Beings is at the middle finger; its invocation is “Zhu jia luo.”

These formula positions are ritual terms used in conjunction with hand gestures or specific placements.

Collapse ▲

Interpretation

These are the hand signs and incantations corresponding to the various sections. Parentheses usually indicate where to form the hand sign and give the accompanying invocation; “the invocation says” means that the formula is to be recited. Here, “hand sign” refers to gestures and spoken formulas used in Daoist ritual or cultivation.

Hand Sign for the Five Sacred Peaks Section: The gesture involves the Five Sacred Peaks, and the invocation is “Supreme Mystery, numinous perfection.”

Hand Sign for Subduing Spirits Section: Form the gesture at the middle finger and silently recite “Mighty force bearing the heavens.”

Hand Sign for Urging Birth and Deliverance, True Response Section: Form the gesture at the “year” position. The invocation is “Come, act in the person’s year,” followed by “Mo Hong Lian Chi.”

Hand Sign for Stillbirth Section: Form the gesture at the Si position. The invocation is “All attain deliverance.”

Hand Sign for Receiving Life Section: Form the gesture at the middle finger and silently recite “Beginning blue, transformation responds.”

Hand Sign for Urging the Dead Section: Form the gesture at the Si position. The invocation is “Suddenly sing, flowing essence.”

Hand Sign for Transformation into Life Section: Form the gesture at the Zi and Wu positions. The invocation is “A Yi Xuan.”

Hand Sign for Releasing Resentment Section: The Dou position corresponds to the Tianhuang position. The invocation is “Secluded stillness, five parts.”

Hand Sign for Attaining Life Section: Used for those who died young after being born in their own birth year. Form the gesture at the position corresponding to their birth year. The invocation is “Mountains swallow smoke.”

Hand Sign for Transformation Section: Form the gesture at the Jia position. The invocation is “Wondrous discernment transforms the origin.”

Hand Sign for Expelling and Repelling Demons and Evil, Mysterious Response Section: Form the gesture at the middle finger and silently recite “Dao Li Chan You.”

Hand Sign for Heavenly Demons Section: Form the gesture at the middle finger. The invocation is “Da Jing.”

Hand Sign for Earthly Demons Section: Form the gesture at the upper joint of the middle finger. The invocation is “Fan Chong.”

Hand Sign for Water Demons Section: Form the gesture at the lower joint of the middle finger. The invocation is “Dian Miao Chou.”

Hand Sign for Chimei Demons Section: Form the gesture at the same position as above. The invocation is “Hong Guo.”

Hand Sign for the Hundred Strange Beings Section: Form the gesture at the middle joint of the little finger. The invocation is “▲ Zhong.”

Hand Sign for Demons and Ghosts Section: Form the gesture at the upper joint of the little finger. The invocation is “Li Han Quan.”

Hand Sign for Monsters and Demons Section: Form the gesture at the Hai position. The invocation is “Secluded stillness, true perfection.”

Hand Sign for Ingesting Qi by Breathing and Swallowing, Cavern of Perfection Section: Form the gesture at the Zi position. The invocation is “Numinous demon kuai.” “Ingesting Qi by breathing and swallowing” refers to a cultivation method that takes in breath through breathing and swallowing.

Hand Sign for the Sun Section: Form the gesture at the Mao position. The invocation is “Returning numinosity, mystery.”

Hand Sign for the Moon Section: Form the gesture at the You position. The invocation is “Light turns ten times.”

Hand Sign for the Celestial Dipper Section: Form the gesture at the Si position. The invocation is “▲ Li.”

Hand Sign for the Five Numinous Powers Section: Form the gesture according to the five directions, the Eight Trigrams (Bagua), and the positions of the five numinous powers. The invocation is “Xu Xuan Yan.”

Hand Sign for Divine Spirits Section: Form the gesture at the Si position. The invocation is “Bright Brahma.”

Hand Sign for Primordial Qi Section: Form the gesture at the Zi position. The invocation is “Mists of chaos, numinosity.”

Hand Sign for Distributing Qi Section: Form the gesture at the Dou position. The invocation is “Numinous clarity, the astral force.”

Hand Sign for Emerging in Spirit, Visiting the Emperor, and Fixing the Supreme Limit Section: Form the gesture at the position corresponding to one’s own birth sign. The invocation is “Bo ▲.”

In the source text, “Zi,” “Wu,” “Mao,” “You,” “Si,” “Hai,” “Jia,” “Dou,” and “year” are markers for directions, times, or the cyclical signs. Terms such as “upper joint of the middle finger” and “middle joint of the little finger” refer to specific parts of the fingers. Some characters are represented by “▲,” so the original cannot be identified with certainty; some text indicating gesture positions may also be missing. The descriptions above therefore follow the surviving text.

Collapse ▲

Interpretation

These formulae explain the hand positions to use with various Daoist incantations and the spells to recite silently while performing them. “Formula” often refers to pressing or pinching the fingers, or forming a gesture with the hand. “It is said” indicates that the corresponding spell is then recited aloud or silently. Some positions are marked by hours, directions, body parts, or finger joints.

The formula for departing spirit: Place the hand at “hour position” and silently recite “seven [missing character] tea.”

The formula for flying spirit: Place the hand at “middle hand” and silently recite “[unreadable] [missing character] [missing character].”

The formula for gathering spirit: Place the hand at “birth destiny” and silently recite “Joining Brightness, Heaven.”

The formula for preserving spirit: Place the hand at “middle entry” and silently recite “Descend, Elixir Origin.”

The formula for prostrating before a memorial: Place the hand at “day position” and silently recite “Flowing True Essence.”

The formula for moving spirit: Place the fourth and second fingers of the middle hand together and draw them into the palm; silently recite “yun mo hong.”

The formula for returning spirit: Place the hand at “original destiny” and silently recite “jia mo bian.”

The formula for purifying the true and seeing through to the Dao: Place the hand at the Mao position and silently recite “jing duan ming.”

The formula for purifying the eyes: Place the hand at the Shen position and silently recite “wa xiong yan.”

The formula for seeing through: Place the hand at the Shen position and silently recite “Extinguish Demons, Test.”

The formula for opening the eyes: Place the hand at the Wu position and silently recite “Flowing Essence, Flame.”

The formula for the sun’s illumination: Place the hand at the Wei position and silently recite “qian da ji.”

The formula for inner vision: Place the hand below the Wu position and silently recite “wen dao chong.”

The formula for turning back one’s gaze: Place the hand at “small bend” and silently recite “yuan luo wa.”

The formula for summoning hearing: Place the hand at “fourth bend” and silently recite “hu luo.”

The formula for universal deliverance and boundless return to the Origin: Use hand positions corresponding to the directions of the Five Sacred Peaks, as well as the Mao, Zi, You, and Wu positions; silently recite “qian ling xian.”

The formula for universal deliverance: Place the hand at the Three Paths, the three realms of suffering in Daoism, and silently recite “hong zha li.”

The formula for capturing souls: Place the hand at the Dipper position and silently recite “yin ta.”

The formula for refining and delivering: Place the hand at the Zi and Wu positions and silently recite “[missing character] [missing character] flame essence.”

The formula for joining forms: Place the hand at the third joint of the fourth finger and silently recite “Brahma Qi intertwines and spreads.”

The formula for loosening knots: Place the hand at the Dipper position and silently recite “Demon, bind the faint light.”

The formula for returning the soul: Pinch the middle of the thumb at the “bi di” position and silently recite “Return [unreadable], nine fiends.”

The formula for transcending birth: Place the hand at the middle position and silently recite “Enter the Mysterious.”

The formula for sitting and summoning the Spirit King in stillness: Place the hand at the middle position and silently recite “jing chi.”

The formula for the Spirit King: Place the hand at the Eight Trigrams positions and silently recite “[unreadable] hua.”

The formula for the Five Emperors: Place the hand at the Eight Trigrams positions and silently recite “numinous treasure.”

The formula for the Desire Realm: Bend the fingers, curling all five, and silently recite “kong [missing character].”

The formula for the Form Realm: Place the hand at the tiger’s mouth, pinch it with the second finger, and silently recite “Command the Demon.”

In the original, “[missing character]” marks a missing or illegible character. The names of hand positions such as “middle hand,” “birth destiny,” “day position,” and “bi di” are not explained, so their precise gestures cannot be determined.

Collapse ▲

Interpretation

(The hand-seal for the “Formless Realm” section is located at [missing text in the original], at the middle fingernail. Recite: “Zhanling.”)

(The hand-seal for the “Five Old Spirit Lords” section is located at the spirit positions of the five fingers [the original is missing or corrupt here], at the Zi, Wu, Mao, and You positions. Recite: “Jinghu Xuan.”)

(The hand-seal for the “Heavenly Officers and Immortal Soldiers” section is located between the Ding, Wu, and Wei positions. Form the seal by pinching with the ring finger, middle finger, and thumb. Recite: “▲Lei.”)

(The hand-seal for the “Delivering Souls, Joining Bodies, and Expounding Brahma” section involves the ring finger, middle finger, and thumb [the original wording is damaged]. Pinch the gap where the two middle fingers meet. Recite: “Hanguang.”)

(The hand-seal for the “Heavenly Physician” section is located at [missing text in the original]. Recite: “Duoming.”)

(The hand-seal for the “Guardian of Birth” section is located at the upper joint of the middle finger. Recite: “Kaiming.”)

(The hand-seal for the “Removing Impurity” section is located at the Zi position. Recite: “Jingguang.”)

(The hand-seal for the “Restoring the Soul” section is located at the Mao position. Recite: “Kangming Lingguang.”)

(The hand-seal for the “Release” section is located at the Dipper position. Recite: “Kouluo Bian.”)

(The hand-seal for the “Joining in Accord” section is located at the Chen position. Recite: “Bianda.”)

(The hand-seal for the “Removing Karma” section is located at the Zi position within the fist. Recite: “Lingwei Mianduo.”)

(The hand-seal for the “Cultivation, Averting Misfortune, Universal Aid, and All-Pervasive Communication” section is located at the Taiyi and Si positions. Recite: “Jidiliu.”)

(The hand-seal for the “Averting Calamities from Heaven” section is located at the Qian position. Recite: “Dini Lingshu.”)

(The hand-seal for the “Averting Calamities from Earth” section is located at the Kun position. Recite: “Zhi…ni.”)

(The hand-seal for the “Averting Disasters” section is located at the central position. Recite: “Fengchu Mo.”)

(The hand-seal for the “Averting War” section is located at the You position. Recite: “Jiaolu.”)

(The hand-seal for the “Averting Fire” section is located between the Zi and Hai positions. Recite: “Heitu.”)

(The hand-seal for the “Averting Floods” section is located between the Si and Wu positions. Recite: “Zhuzhu.”)

(The hand-seal for the “Averting Insects” section is located at the You position. Recite: “Le…luo.”)

These secret hand-seals all contain mysteries that must not be passed on lightly. Those who learn this method should receive it with sincere devotion from their master, through oral instruction and personal transmission, and guard it carefully. Anyone who reveals it will suffer calamity, and their body will undergo tribulations through countless kalpas.

The General Incantation, comprising eighty-one syllables:

“Lanming Chou Xuan A Luo Long Zhan Xu Yan Tan You Yuan Fu Bao Qian Li Chan Shen Bo Po Meng Fan Tian Chou Duo Shan You Ming Li Ju Qian Jue Lou Yi Miao Fan Guang Shou Jian Zhu Luo Jia Jia Fu Li Da Zun San Mo Miao Bian Kun Fu Dao Qian Chi Ming Lun He Mie Mo Zi Juan Yin Wen Da Hei Tuo Yu Fu Mu Pian Zhen Jiu Qi Xu Liu Shang Xian Chi.”

The hand-seals and incantations above should all be used in conjunction with the methods of forming seals found in the Lingbao tradition. Each time they are performed, silently visualize …

Collapse ▲

Interpretation

First silently recite in your heart the eighty-one characters “Primordial Ancestral Qi” (the original vital energy represented by the Celestial Worthy of Primordial Beginning), then employ the eighty-one talismans. Using talismans to aid the living and deliver the dead is the natural Way. Praying to avert calamity, seek blessings, and overcome adversity all depend on this method. Those who have not attained deep cultivation must not hear of or learn this method. If it is carelessly divulged, misfortune will extend to the nine generations of one’s ancestors.

This is the secret for penetrating the mystery, and the foundation of the myriad methods. Once you have obtained it, you must concentrate on guarding the One (focusing on the One so that the mind and spirit do not become scattered). In its practice, the essential point is spiritual efficacy. When Qi and spirit are whole, they can resonate with numinous powers and respond; their transformations are without limit. Guard the original spirit, and the divine will manifest. When original Qi gathers, Qi and spirit become abundant. Once Qi and spirit are settled, light fills both within and without, and resonance proceeds without obstruction. Through this, practitioners reach the state of Heavenly Purity (a return to the original and true). Within the true state there is a spirit called the Great Lord of Long Life. When the true spirits resonate with one another, practitioners can ascend to the imperial court, have their names entered in the Jade Register (the celestial roster), and enjoy blessings and good fortune through ten thousand kalpas.

If you learn this method and practice diligently, the wondrous principles of the Dao will become clear of their own accord. But if you learn it and then grow lax or fall back, both body and spirit will be annihilated, and you will not endure. Carelessly divulging or neglecting this method will cause the seven generations of ancestors to suffer punishment. Be sure to remain cautious and vigilant, for the laws of Heaven are no trivial matter.

The True Forms and Duties of the Eighty-One Numinous Officers

The Numinous Officers (Daoist deities responsible for protecting ritual proceedings, conveying Heaven’s commands, and other duties) include: Officer of the Law, Officer of the Registers, Officer of Memorials, Officer of the Precepts, Officer of Documents, Officer of the Seal, Officer of Reckoning, Officer of Talismans, Officer of the Staff, Officer of the Calendar, Left Office Officer, Right Office Officer, Left Department Officer, Right Department Officer, Officer of Service, Officer in Vermilion Robes, Officer in Embroidered Robes, Officer of Birth, Officer Who Releases Resentment, Officer of True Yang, Officer of Yin Radiance, Officer of Purple Cloud, Officer of Flying Clouds, Officer of Drums and Pipes, Officer of the Jade Writ, Officer Who Presents Documents, Officer of Transformation, Officer of the Mysterious Department, Officer of Grotto Radiance, Officer of the Azure Writ, Officer of True Stillness, Officer of the Cinnabar Emperor, Officer of Dipper Might, Officer Who Beheads Demons, Officer of the Jade Register, Officer of Mysterious Radiance, Officer of Benevolence and Grace, Officer of Peaceful Transformation, Officer of Established Transformation, Officer of Settled Radiance, Officer of Great White, Officer of Great Brightness, Officer Who Responds to the Primordial, Officer Who Announces Commands, Officer of the Grotto Writ, Officer Who Refines the Form, Officer of the Great Void, Officer Who Subdues Demons, Officer of Purple Void, Officer of Cinnabar Radiance, Officer of the Central Emperor, Officer of Plain Splendor, Officer of Primordial Yellow, Officer of Seven Transformations, Officer of Vastness, Officer of Eastern Florescence, Officer Who Pacifies and Secures, Officer Who Attends Stillness, Officer of Reverent Stillness, Officer of True Stillness, Officer Who Guards Stillness, Officer of Inspection, Officer Who Submits Memorials, Officer Who Transmits Messages, Officer Who Protects and Delivers, Officer Who Transmits Memorials, Officer Who Copies Documents, and Officer Who Awaits a Reply.

Collapse ▲

Interpretation

Transmitting Lingguan, Gathering-Spirits Lingguan, Flying-Light Lingguan, Regulating Lingguan, Merit-Declaring Lingguan, Demon-Subduing Lingguan, True-Essence Lingguan, Filth-Cleansing Lingguan, Summoning Lingguan, True-Illuminating Lingguan, Six-Heavens Lingguan, Radiant-Spirit Lingguan, Jade-Aid Lingguan...

Each of the eighty-one Lingguan listed above has a concealed name. Practitioners should use these concealed names according to the method, writing Fulu and praying for their descent for eighty-one consecutive days. It is said that, at the appointed time, a response will come. Be sure to proceed with caution and do not reveal them casually; otherwise, calamity may befall your ancestors, and you yourself may suffer the disaster of weapons and warfare.

Inner Chapter on Concealed Names

In a yang year, begin counting from the character gui; in a yin year, begin from the character men.

The directions, Qi positions, and markings in parentheses below are used to accompany the ritual practice:

(Qi of the north), (Qi of the southwest), (the chen position in the southeast), (due east), (visualize descending from the Qi at the center of heaven), (northwest), (due west), (northeast), (due south).

Do not use the ten characters from zi to zhi; this instruction applies in both yin and yang years.

When writing Fulu, perform the method according to the corresponding direction, coordinating it with the hand gestures made while reciting the formula.

One and nine are hidden in the Kan position; two and nine are in the southwest; three and nine surge forth like thunder; four and nine shine like fire in the Xun position; five and nine dwell at the center; six and nine encounter the Qian direction; seven and nine stand in the Dui position; eight and nine approach the Ghost Gate and bring injury; nine and nine sit high in the bright place of the Li position. The spirit’s intent travels, joining with the Jade Emperor.

This formula is used for the nine applications of Fulu. During the practice, change direction according to the formula and guide the breath accordingly. Visualize in the mind the color of the Qi in the direction being faced, condensing it into a reddish-orange ball of Qi that descends into the Dantian. Whenever refining the spirit, enter a quiet chamber, burn incense, and silently recite the following incantation:

“Original yellow guides Qi, cutting off every trace of evil. The Most High issues his command: pacify Tao Kang Gong. The seven spirits quietly restrain; radiant and mighty is the yellow center. Wu and ji form a canopy; the infant makes communication possible. The hundred channels merge, and all the apertures become keenly aware. The spirit roams through the Great Void; my life has no end. Swiftly, swiftly, in accordance with the command of Yuanshi.”

(Silently recite seven times.)

Incantation for Approving the Descent

“Ling chou mo yin [uncertain syllable] mao dao chen ni si.”

After reciting these five spirit formulas, blow them onto the paper.

Formula for Receiving Spirits into the Five Palaces (from the Inner Register of Spirit Writings for the Five Elemental Palaces of the Primordial Sovereign)

The left eye is the sun. Press the tongue against the lower left side, visualize the sun, and look toward the spleen with the left eye. Let the liver Qi connect with and merge into it, transforming into Qi like blue-green clouds, which is gathered and stored in the liver. The incantation says:

“Heavenly Peng, heavenly fire, swiftly...”

Collapse ▲

Interpretation

This passage describes a complete Daoist internal cultivation method, focusing on how to practice Neidan (internal alchemy) through visualization techniques combined with incantations. During practice, one must first visualize the right eye as the Great Yin (the moon), using it to gaze at the lungs, allowing the lung's Qi to merge with lunar energy, forming a radiant white mist that is stored in the lung palace. Simultaneously, the practitioner recites the mantra: "Golden You (酉) turns Mao (卯), subdues You's demon, captures Mao and You, secures Mao with hand seals."

Next, the space between the eyebrows is visualized as the Tian Gang star (the handle of the Big Dipper). Through focused intention, the Qi of the spleen and kidneys is mobilized, causing crimson, yellow, and purple breaths to be exhaled through the nose. These merge into azure, yellow, and white energies that gather between the eyebrows, transforming into a five-colored jewel. The practitioner's consciousness guides this jewel to enter the body through the Niwan Palace (upper Dantian) at the crown of the head. Upon swallowing it, the jewel illuminates the five viscera and six bowels. Finally, it descends to the lower Dantian, transforming into a fiery orange pearl that emits boundless true fire, burning away all impurities within the body and purifying both body and mind. At this stage, the practitioner perceives their dharma body in the form of an infant and recites the mantra: "Om Hun Da Suo Sa Ha."

The practice continues with the recitation of a secret incantation:

"Azure essence, yang spirit, Great White Metal (庚辛),

Blazing Crimson Emperor, Lord of Water (壬癸),

Entrust to me the Earth (戊己),

Merge with my form.

A thousand harmonies, ten thousand unions,

Qi-body attains spiritual communion,

Long life and enduring vision,

May I attain flight as an immortal."

The ritual concludes with: "Swiftly, swiftly, by the decree of the Primordial Commencement."

The practitioner then visualizes the five directional Qi (the spiritual energies of east, south, west, north, and center) harmonizing with their five viscera. These energies enter through the crown, circulate through the organs, and ultimately coalesce into a fiery orange inner elixir stored in the Dantian. This is followed by the ingestion of Fulu (talismans) and the recitation of a spirit-summoning incantation:

"By the Primordial Commencement's decree, the Dao Lord's command,

The Three Lights' mysterious dipper, essence of sun and moon,

The Six Penetrations' divine radiance, responding throughout the ten directions,

I now summon [deity's name] to swiftly descend in spiritual communion,

Urgently arrive before the altar to transmit and respond to this sacred decree."

The final section discusses the "Jade Contract of Opening Heaven," a celestial credential bestowed by the Heavenly Venerables upon cultivators. The Huangren (high-ranking Daoist immortals) explain that the jade contract functions like a heavenly agreement—those who attain the Dao must first receive this contract to pass smoothly through the celestial gates. Just as earthly bureaucracies have jurisdictional divisions, so too do the heavenly offices; without the jade contract, passage is impossible. Thus, the heavens established this contract as a tangible credential for cultivators, serving as an invisible yet essential authorization for celestial ascension.

Collapse ▲

Interpretation

The physical body of the deceased has ended its life, and the spirit-soul has returned to Great Yin—the underworld, the realm of darkness. With this jade covenant, a jade talisman serving as a pass, the deceased can return directly to the place under its jurisdiction.

Even when carrying out a decree from Heaven and passing through the earth or traveling through the air, one must rely on this jade covenant to pass beyond the Celestial Dipper, the stars in the sky and the barriers of the divine realm.

The Wind God, the Earth God, and the Millet God all assist those who ascend to truehood—that is, those who cultivate immortality and rise into the realm of the immortals. All of this depends on the jade covenant. Unless someone has already taken part in cultivation and personally held an administrative office, the covenant must not be handed over casually. Anyone who violates this rule will be punished by Heaven.

Jade Covenant of the Nine Heavens (also called the “Taiyi Covenant”): This covenant is used to open the gates of Heaven; to raise and deliver the souls and spirits of the living and the dead; and to conduct affairs concerning the Nine Heavens, the Ten Earths, the Thirty-Two Heavens, the Celestial Bureau, the Celestial Master, and the Three Generals of the Heavenly Gate.

(Danzhen Dafu)

(Nanzhan Linggong)

(Daodu Axian)

(Juetian Sharen)

Jade Covenant of the Nine Earths (also called the “Covenant of the Director of Destiny”): This covenant is used to seal the gates of Earth; to raise and deliver spirits and souls; to release those held in custody in the underworld; and to conduct all underworld affairs concerning Northern Yin Fengdu, the underworld, and the Earth Bureau.

(Tanzhen Menyuan)

(Qianzhan Lungong)

(Tangdu Shouxian)

(Xuantian [character unclear] ren)

Jade Covenant of the South Pole: This covenant is used for affairs concerning the south, the South Pole, the Southern Dipper, the Southern Bureau, the Upper Palace of Nanchang, the Southern Court, the Inner Secretariat of the Celestial Pivot, the Celestial Pivot Bureau, and the Fire Court of Zhuling.

(Yinxu) (Yunfei)

(Shenfan Qian’na)

(Tongwanyoujiu)

(Qiankun Xianbi)

Jade Covenant of the North Pole: This covenant is used for affairs concerning the north, the northern heavens, the North Pole, the Northern Bureau, the Northern Court, the Secretariat of Taixuan, the Inner Secretariat of the Celestial Mechanism, and the Northern Yin Springs of Qu.

(Yinhua Xuan’a)

(Qianmiao Rongfu)

(Yuyi Shenyu)

(Yunfei Zhenyuan)

Jade Covenant of the Dao Lord, the Azure Youth and High Minister of Eastern Florescence: This covenant is used for affairs concerning the Nine Qi of the east, the De of Wood, the Palace of Fusang, and the Palace of the Primordial Elder of Taiyi Azure Numen.

(Wushou Huli)

(Dadu Huiluo)

Jade Covenant of Southern Cinnabar Radiance: This covenant is used for affairs concerning Lady Wei of Southern Marchmount, the Three Qi of the south, Cinnabar Numen, the Southern Upper Realm, Southern Numen, and the Palace of the True Elder of Cinnabar Numen.

(Yukong Luchou)

(Yunfu Lanyi)

Jade Covenant of the Western Tortoise and Pure Radiance: This covenant is used for affairs concerning the White Jade Tortoise Terrace, the Perfected of Great Simplicity, the Elder of Bright Numen, and the seven … of the west. [The original text breaks off here, leaving the scope of its use unfinished.]

Collapse ▲

Interpretation

Used in the Qi Palace.

(Po Se Jing Ji)

(A Bian Fu Sang)

Jade Tally of Northern Seclusion and Mysterious Brilliance (the jade tally used by the spirits of the north)

It is used in all palaces under the Five Qi of the north, the Palace of the Mysterious Spirit Primordial Elders, and places such as the Northern Darkness, the Northern Sea Water Palace, the Dragon Palace, the Four Seas, the Four Great Rivers, and the offices governing the nine rivers.

(Jiu Fu Miao Chou)

(Sha Li Dong Mo)

Jade Tally of the Central Heaven’s Assembly of Perfected Ones (the jade tally that presides over the Perfected Spirits of the Central Heaven)

It is used in places such as Penglai, Yingzhou, the Ten Continents, the Three Isles, the Grotto Heavens and Blessed Lands, Jing hermitages, and the various administrative centers.

(Hui Wu Fu Yu)

(You Po Yu Jiu)

Jade Tally of the Sun Lord (the jade tally used by the Sun Lord)

(Yin Xu Shen Fan)

(Tong Wan Qian Kun)

Jade Tally of the Moon Lord (the jade tally used by the Moon Lord)

(Men Wu Lun Ling)

(Shou Wu Zhen E)

Jade Tally of the Northern Dipper (the jade tally used by the Lords of the Northern Dipper)

(Tan Jia Qian Ze)

(Tang Liu Xuan Tuo)

Jade Tally of the Celestial Official of the Upper Origin (the jade tally used by the Celestial Official of the Upper Origin)

(Dan Tan Nan Qian)

(Ren Tang Jue Hai)

Jade Tally of the Terrestrial Official of the Middle Origin (the jade tally used by the Terrestrial Official of the Middle Origin)

(Jia Men Ze Lun)

(Liu Shou Tuo)

Jade Tally of the Water Official of the Lower Origin (the jade tally used by the Water Official of the Lower Origin)

(Zhen Yuan Zhan Gong)

(Du Xian Tian Ren)

Jade Tally of the Celestial Canopy (the jade tally used by the deity Tianpeng)

Used in the palaces governed by the seven lodges of the eastern sky, including Horn and Neck.

(Dan Tan Jia Zhen)

(Da Wu Sun Men)

Jade Tally of the Celestial Assistant (the jade tally used by the deity Tianyou)

It is also used in the palaces governed by the seven lodges of the southern sky, including Well and Ghost.

(Nan Qian Ze Zhan)

(Yun Lun Ling Gong)

Jade Tally of the Sage Assistant (the jade tally used by the deity Yisheng)

It is also used in the palaces governed by the seven lodges of the western sky, including Legs and Bond.

(Dao Tang Liu Du)

(A Shou Bei Xian)

Jade Tally of the Dark Warrior (the jade tally used by the deity Xuanwu)

It is also used in the palaces governed by the seven lodges of the northern sky, including Dipper and Ox.

(Shuang Xuan Tuo Tian)

(Sha Yu E Ren)

Jade Tally of the Azure Emperor (the jade tally used by the Azure Emperor)

Used in the Palace of Mount Tai, the Eastern Peak, where the Great Lord of the Eastern Peak resides.

(Yin Xu Yin Hua)

(Yun Fei Xuan He)

Jade Tally of the Red Emperor (the jade tally used by the Red Emperor)

Used in the Palace of Mount Heng, the Southern Peak, where the Great Lord of the Southern Peak resides.

(Shen Fan Qian Miao)

(Xian Na Rong Fu)

Jade Tally of the White Emperor (the jade tally used by the White Emperor)

Used in the Palace of Mount Hua, the Western Peak, where the Great Lord of the Western Peak resides.

Collapse ▲

Interpretation

(Through the Valley, the Mound, and Change)

(Conferred by the Nine Spirits of Jade)

Jade Covenant of the Black Emperor (a jade talismanic covenant of the Black Emperor)

For the use of the Great Perfected Lord of the Northern Peak at the palace on Mount Heng, the Northern Peak.

(Heaven and Earth, Clouds in Flight)

(Bright Green, True Origin)

Jade Covenant of the Yellow Emperor (a jade talismanic covenant of the Yellow Emperor)

For the use of the Great Perfected Lord of the Central Peak at the palace on Mount Song, the Central Peak.

(Fragrance Before the Clouded Abode)

(Hall of Jade, Mysterious Origin)

Each of the twenty-four jade covenants above is to be written only in Celestial Script, the special characters used in Daoism, on a cypress board. The board should be five inches long and two inches four tenths wide; write on it with cinnabar and carry out the Jade Edict. Alternatively, wear and use it on the day of returning to the Real, that is, when attaining the Dao and departing this life. In this way, you can quickly return to your original abode, without anyone detaining or obstructing you.

These talismanic covenants are secrets kept by Heaven and must not be shown casually to unsuitable people. If submitting memorials or documents to the palaces and offices mentioned above, you may also write them in Celestial Script. Breathe a breath of qi from the east onto the writing, then cut it in half down the middle. Attach the left half to the beginning of the memorial or petition, and there is no need to use a seal. Burn the right half to ash, mix it with fragrant water from the southeast, and drink it; then nothing you seek will fail to be granted.

Collapse ▲