《靈寶無量度人上經大法》Vol. 42

The Perfected Masters Huangshi and Chisong said: The celestial sphere is supremely high and pure, and within it are the sun, moon, and stars. The spirits are supremely numinous, wondrous, and sacred, and among them are immortals and feathered adepts. The spirits dwell and gather in the human body, relying on Jing (essence) and Qi (vital energy) to become human; in turn, the human is governed by Shen (spirit). When Jing, Qi, and Shen can settle and coalesce, they can unite with the hundred spirits.

When Shen wanders through the Great Void—the vast expanse described in Daoism—it can ascend to the Three Realms and descend to the netherworld. Its comings and goings above and below have no fixed bounds; it may depart or remain without obstruction, perceive all things, and undergo endless transformations. These abilities all arise from this.

Those who cultivate the Real must follow a sequence in their study and practice. The Daoist methods are divided into upper, middle, and lower grades. As practitioners accumulate their efforts, they will naturally come to understand the fundamental principles and order. Through practicing the method of The Flowing Emanations of the Origin Guideline, a single thought can set Shen on its travels; Shen can journey to the palaces of the emperors and rise aloft in an instant. Following the Three Passes, one pays homage to the True Spirits; travel up and down is unobstructed. This method employs techniques and Fulu (talismans and registers), putting Shen and Qi to work. In silence, one can pass beyond the palace of the Primordial Kalpa, where the assembled spirits stand in attendance and guard the way, before returning at last to the Mansion of the Original Source.

Those who cultivate the Real must be cautious. They must not pass this on carelessly or show it indiscriminately. If the method is transmitted to someone unfit to receive it, even ten thousand kalpas will not bring forgiveness. How could this not serve as a warning?

Treasure Register Talisman (written in cinnabar on yellow paper)

Incantation for writing the talisman:

“Hold authority in your grasp and remove the registers of killing. In the Eastern Pole, attain rebirth; let your name be entered in the Treasure Register, which may be worn and used. Let the hun and spirits ascend, and the divine beings descend. The Gate of Heaven opens. Close your eyes and silently recite the True Method. Beyond the body there is another self: this is the method of transcending the ordinary. Hasten in accordance with the statutes and commands.”

On each Jiazi day, enter a quiet chamber, face east, and form the Jade Emperor mudra with your fingers. Look toward the Northern Dipper and draw in a breath, then draw in a breath of eastern Qi. Hold your breath and write sixty Treasure Register talismans. Alternatively, write sixty talismans for the Officials of the Sixty Jiazi.

Talismans for the Officials of the Sixty Jiazi (excerpt)

• Jiazi: Wang Wenqing, with eighteen attendant officials; the ghost’s name is Wuguang.
• Yichou: Long Jiqing, with sixteen attendant officials; the ghost’s name is Bing.
• Bingyin: Zhang Zhongqing, with fourteen attendant officials; the ghost’s name is Liuchang.
• Dingmao: Sima Qing, with twelve attendant officials; the ghost’s name is Zifang.
• Wuchen: Chu Jiqing, with eighteen attendant officials; the ghost’s name is Shengjin.
• Jisi: He Wenchang, with thirteen attendant officials; the ghost’s name is Fuxia.

(The following lists, in the order of the sexagenary cycle, the attendant officials assigned to each day, the number of their followers, and the names of the spirits.)

Gengwu day: Feng Zhongqing is the attendant official, with seventeen followers; the spirit’s name is Que Liu.

Xinwei day: Wang Wenzhang is the attendant official, with fifteen followers; the spirit’s name is Zhi Zhi.

Renshen day: Si Boqing is the attendant official, with thirteen followers; the spirit’s name is Shi Song.

Guiyou day: Sun Zhongfang is the attendant official, with eleven followers; the spirit’s name is Yi Xian.

Jiaxu day: Zhan Zijiang is the attendant official, with fourteen followers; the spirit’s name is Si Xian.

Yihai day: Pang Gongming is the attendant official, with twelve followers; the spirit’s name is Qian Jin.

Bingzi day: Xing Sunqing is the attendant official, with sixteen followers; the spirit’s name is Di Xia.

Dingchou day: Zhao Ziyu is the attendant official, with fourteen followers; the spirit’s name is Jin Qing.

Wuyin day: Yu Zizhang is the attendant official, with thirteen followers; the spirit’s name is Que Xin.

Jimao day: Shi Wenyang is the attendant official, with fifteen followers; the spirit’s name is Jing Zi.

Gengchen day: Yin Jiaqing is the attendant official, with thirteen followers; the spirit’s name is Er Zi.

Xinsi day: Yang Zhonggong is the attendant official, with eleven followers; the spirit’s name is Yuan Liang.

Renwu day: Ma Ziming is the attendant official, with fifteen followers; the spirit’s name is Yan Xin.

Guiwei day: Lü Weiming is the attendant official, with twelve followers; the spirit’s name is Li Zi.

Jiashen day: Hu Wenqing is the attendant official, with sixteen followers; the spirit’s name is Lang Guang.

Yiyou day: Kong Ligong is the attendant official, with fourteen followers; the spirit’s name is Nie Quan.

Bingxu day: Che Yuansheng is the attendant official, with twelve followers; the spirit’s name is Long Xing.

Dinghai day: Zhang Wentong is the attendant official, with twelve followers; the spirit’s name is Shi Ye.

Wuzi day: Le Shiqing is the attendant official, with fourteen followers; the spirit’s name is Quan Fang.

Jichou day: Fan Zhongqing is the attendant official, with seventeen followers; the spirit’s name is Zhi Du.

Gengyin day: Zhu Jinqing is the attendant official, with fifteen followers; the spirit’s name is Zong Tian.

Xinmao day: Guo Wenliang is the attendant official, with thirteen followers; the spirit’s name is Fu Hua.

Renchen day: Wu Yaqing is the attendant official, with twelve followers; the spirit’s name is Tai Dian.

Guisi day: Shi Gonglai is the attendant official, with nine followers; the spirit’s name is Bei Li.

Jiawu day: Wei Shangqing is the attendant official, with eighteen followers; the spirit’s name is Mi Zi.

Yiwei day: Du Zhongqing is the attendant official, with seventeen followers; the spirit’s name is You Shi.

Here, “attendant official” refers to a divine functionary who serves and obeys a principal deity or office. “Ghost” and the names given for these beings are entries in Daoist divine registers. The source records their names and numbers according to the Heavenly Stems and Earthly Branches.

On the Bing-Shen day, Zhu Boxiang had fourteen attendant officials, and the ghost was named Fu Fu.

On the Ding-You day, Zang Wenzhong had twelve attendant officials, and the ghost was named Wang Gan.

On the Wu-Xu day, Fan Zhongqing had ten attendant officials, and the ghost was named Feng Gao.

On the Ji-Hai day, Deng Duqing had thirteen attendant officials, and the ghost was named Fu Tian.

On the Geng-Zi day, Yang Zhongsheng had sixteen attendant officials, and the ghost was named Ji Zi.

On the Xin-Chou day, Lin Weiqing had fifteen attendant officials, and the ghost was named Yi Shi.

On the Ren-Yin day, Qiu Mengqing had thirteen attendant officials, and the ghost was named Luo Jie.

On the Gui-Mao day, Su Jiatuo had eleven attendant officials, and the ghost was named Jin Mu.

On the Jia-Chen day, Meng Feiqing had fourteen attendant officials, and the ghost was named Su Liang.

On the Yi-Si day, Tang Wenqing had twelve attendant officials, and the ghost was named Lei Zi.

On the Bing-Wu day, Wei Wengong had sixteen attendant officials, and the ghost was named Zhao Ziyu.

On the Ding-Wei day, Shi Shutong had fourteen attendant officials, and the ghost was named Yi Wei.

On the Wu-Shen day, Fan Boyang had twelve attendant officials, and the ghost was named Dao Zi.

On the Ji-You day, Cheng Wenchang had fifteen attendant officials, and the ghost was named Zai Gong.

On the Geng-Xu day, Shi Ziren had thirteen attendant officials, and the ghost was named Jin Qing.

On the Xin-Hai day, Zai Zichong had eleven attendant officials, and the ghost was named Dai Qing.

On the Ren-Zi day, Su Shangqing had fifteen attendant officials, and the ghost was named Que Liu.

On the Gui-Chou day, Jiang Hanqing had thirteen attendant officials, and the ghost was named Bie Fu.

On the Jia-Yin day, Ming Wenzhang had sixteen attendant officials, and the ghost was named Ze Fu.

On the Yi-Mao day, Dai Gongyang had fourteen attendant officials, and the ghost was named Tian Qidian’e.

On the Bing-Chen day, Huo Shutong had thirteen attendant officials, and the ghost was named Tian Cui Xili.

On the Ding-Si day, He Juqing had ten attendant officials, and the ghost was named Yao Heng.

On the Wu-Wu day, Cong Yuanguang had fourteen attendant officials, and the ghost was named Er Mi.

On the Ji-Wei day, Shi Daoqing had seventeen attendant officials, and the ghost was named Dian’e.

On the Geng-Zhong day, Hua Wenyang had fifteen attendant officials, and the ghost was named Li Qianfang.

On the Xin-You day, Bing Yuanyu had fourteen attendant officials, and the ghost was named Quan Hu.

Here, “Bing-Shen,” “Ding-You,” and so on are dates in the sexagenary cycle. “Attendant officials” refers to officials in attendance; the name following “ghost” is the ghost’s designation. The original reading “Geng-Zhong” does not conform to the other sexagenary dates, so it is reproduced as written.

(On the day of Renxu, eleven officials in the retinue of Yue Jinqing, whose ghost name was “Yitian.”)

(On the day of Guihai, nine officials in the retinue of Zuo Shisong, whose ghost name was “Shangbi.”)

This method requires reciting the incantation and drinking talisman water once each morning. Place the remaining talismans and registers in a green pouch and wear it. On the nights of the Three Primordials, the Three Assemblies, Gengshen, and Jiazi, wear the sacred register inscribed on a Jiazi day while sitting in a quiet room. Form the Mao sign with both hands, close your eyes and meditate in stillness, hold your breath without moving, press your tongue against the upper palate, and swallow a breath.

Then visualize another self outside your body, dressed and colored just like you, with the same appearance, standing in front of you. Before you stands an altar of stars, nine feet and two inches high. The Sun is on the left, the Moon on the right, the Southern Dipper behind, and the Northern Dipper in front. The Vermilion Bird, Black Tortoise, Azure Dragon, and White Tiger guard the front, rear, left, and right. Visualize yourself floating to the altar. Take three Ding-gang steps up onto it, walk left around the altar, and silently recite:

“The immortal Dao is profound and subtle; this is the dwelling place of the Celestial Worthy of Primordial Beginning. I wish to ascend the altar. Let my mind and spirit grow still, and my thoughts be transformed. May the Most High bestow flowing rosy clouds upon me, their fragrance filling the air. When I drink them, I will be able to tread the Dipper and step through its stars. May the Lords of the Five Viscera and the incense officials on duty hear my secret incantation and each find their proper place. Hasten in accordance with the statutes and ordinances!”

When you have finished reciting, draw in a breath and enter the Earth Gate (a direction or portal on the altar). Then walk left again and silently recite:

“Most High Great Luo, Primordial Maiden, and Perfected One who teaches deliverance in the Palace of Jade Clarity: hear my secret incantation, deliver my body, and bring jade clouds to purify my spirit. I now tread the Dipper and step through its stars, journeying to the homeland of the Celestial Emperor, bowing in submission before the Golden Gate and paying reverence to the Jade Emperor. Hasten in accordance with the statutes and ordinances!”

When you have finished reciting, hold your breath and enter the Heavenly Gate. This is the third tier of the altar. After entering, visualize two immortals, a jade youth, and a jade maiden standing by to deliver a message—six people in all. Then kneel with your body upright, hold your breath, and close your eyes. Visualize a divine being arriving on five-colored clouds, dressed in the robes of the Highest Clarity. The being delivers the Jade Emperor’s edict, shining with golden characters, and calls your name.

Next, visualize another person holding a jade goblet filled with a draught of jade clouds. From the Northern Dipper comes black vapor, from the Southern Dipper red vapor, from the Sun crimson vapor, from the Moon white vapor, and from the Three Platforms five-colored vapor. A stream from each flows into the goblet. Take the cup, bow twice, and drink. Hold your breath, form the hand sign as you descend from the altar, and silently recite the incantation…

Recite the sacred ritual text (ling shu), used in Daoist ceremonies, twice, as though rising through the air into the heavens and entering the Northern Dipper.

Proceed with the Three Terraces stars above you, passing beside Kui Star and going as far as Piao Star. Then turn and enter the Dipper, emerging beside its sixth star and tracing the shape of the Three Terraces. Once outside the mouth of the Dipper, circle to the left seven times, for a total of forty-nine steps, passing Mars. Then walk east, passing the place where the original text is missing a character. In all, take eighty-one steps, nine times nine, until you reach the Sun. There, bow to the Ancestral Emperor and the Supreme Emperor.

Next, proceed to the right, entering from the north and moving west for sixty-four steps, eight times eight, until you reach the Moon. There, bow to the Ancestral Master and the Immortal Sovereign. Then circle out to the right, moving left, right, and left again, going back and forth like a ring seven times. This is the Realm Without Form. Fix your gaze and visualize the immortals of the Realm Without Form coming to welcome you.

Then travel through the ten directions and pay homage to the thirty-two Heavenly Emperors and the twenty-eight lunar lodges. At each lodge, take twelve steps in the Ding-gang pattern, making a total of three hundred and thirty-six steps as you circle. When you reach the Dipper lodge, proceed by the gang steps of the Winnowing Basket lodge, then look directly back toward the place where Piao Star stands in the Northern Dipper. On reaching the mountain of Intersecting Peaks, turn to the right and walk south for forty-nine steps, passing the office of Mars. Enter the Moon again and take thirty-six steps, six times six, then pay homage to Mercury. From Mercury, walk east to the Sun’s side for sixty-four steps, visualizing Jupiter taking shape. Then turn back and proceed past Mercury, leaving by the gang steps. When you reach the Sun’s side, take eighty-one steps, visualizing Venus taking shape. Walk slowly to the mouth of the Dipper, taking thirty-five steps, and enter Saturn. Return from Saturn, then enter the places where Venus, Mercury, and Jupiter are found. After that, look straight north: there stands the towering Golden Palace, the abode of the Six Luo Heavens and the Three Pure Ones (Sanqing). Take eight more steps, kneel forward, bow twice, and pray silently.

The prayer says:

I, the humble servant who walks upon the earth, have been fortunate to encounter a holy master through the good affinities accumulated in my former lives and to receive instruction in secret methods. Thus I am able to pay homage at the Heavenly Palace, still my spirit in meditation, and clarify the nine Qi within me. I have attained a body beyond the body and can ascend to the heavens. I look up to the Heavenly Court and the holy sovereigns, filled with gratitude and awe. I bow my head and pay homage again.

Pray once more, saying:

I have been fortunate to receive wondrous grace and encounter a holy master. At midnight my spirit flies up to heaven, wholly intent on paying homage to the Heavenly Emperor. Yet when I think of my ordinary body and dull nature, I know how difficult it is to transcend the world and ascend. I wish to devote myself to cultivation, honor my parents, and love my brothers. I hope to receive grace, fulfill my aspiration, and be granted the Heavenly Emperor’s favor, so that my Dao-heart may remain firm…

Pure Qi (clear, bright vital energy) commands the myriad spirits, and all the gods obey its will. May Heaven’s grace permit the matters I have submitted to be granted, each one as I have wished.

After bowing twice, depart. Then reveal your original form and recite the incantation at the crown of your head:

The incantation says:

“Snake and cicada, snake and cicada, shed your shells and leave the world of dust. This morning I pay homage to the true Dao and bow before the azure clouds. May the spirits and immortals seal away debts and guard my form, so that I may take my leave.”

The secret method is efficacious: suddenly, it enters through the crown of the head. This is the Yu Step, the Daoist method of pacing the net and treading the Dipper. For a modest practice, three or five steps are enough. But for those wholly devoted to seeking the art of ascending to immortality, nothing is more important.

Diagram of the Flying Steps as the Primordial Principle Unfolds

The Supreme One’s Instructions for Ascending the Altar

The subtle words transmitted by the Supreme One are profound and true. From the moment I was born, I was naturally able to understand the wondrous and numinous. In a single thought, I contemplate the names of the seven heavens and command the Three Hun to follow my carriage and come to greet me.

Following the Jade Emperor’s instructions, I step in turn upon the Heavenly Sovereign, the Northern Dipper, and the Three Terraces. My steps accord with the proper measure as I ascend straight to the Golden Altar. The pendants at my waist and the crimson ceremonial standards ring softly; I burn incense shaped like written talismans, and its smoke coils upward.

The Three-Five Officers of Merit within my body command the myriad officials. The gods follow with sincere devotion, hastening to protect me. The ninefold passes open in the distance, obstructions are cleared, and in an instant the immortal crane carriage arrives at Liaoyang.

Beneath the gate of Liaoyang, I come before my master, bow low, and present my memorial, ready to state my request. After waiting for my master to issue an edict, I must first clear away worldly karmic obstructions and past transgressions.

In my presumption, I aspire to climb to the realm of immortals, ride Qi up into the clouds, and seek out the Jade Pass. By good fortune, I crossed the astral winds without hindrance; only upon reaching the Golden Gate did I learn how difficult it all was.

Amid difficulty, there is a simple secret method, but it is hard to put into words. In the blink of an eye, one arrives before the imperial presence, where the Five Masters and a thousand sages gather on either side, while the Altar of Cinnabar Fungus shines brightly below.

One must continue accumulating merit and practice to enter the ranks of the immortals. Pay homage to the holy perfected beings and attend upon the true Dao; do not weary of the difficulties. The profound principles are not many, but without understanding them, one cannot reach a decision. If understanding comes later, matters will naturally proceed with ease.

Among fellow practitioners of the mysterious gate, those who share this understanding should practice the secret method as soon as they attend upon the perfected ones. Do not delay. Having received the charge to determine guilt and fortune, one must swiftly ride the immortal carriage back to the human world.

The instructions for ascending the altar given above are concealed in Heaven. Though they are now transmitted to those who follow the Dao, students should still guard them carefully and practice according to the instructions.

Secret Memorial for Recommending the Spirits

Destiny has already been recorded in the mysterious chart; all things return to emptiness and stillness, clear and void.

Mysterious Instructions for Flying the Spirit

The Zhengyi Officers of Merit are positioned in the Kan trigram, the northern direction and water position. The Dantian opens its Qi, responding to the Cinnabar Origin.

The Three-Five Generals ride white horses, while the flying dragon cavalry officials lead the way to welcome them.

The spirit of the liver transforms into green Qi, flies to the crown of the head, becomes a dragon carriage, and ascends to the mysterious realm of the nine heavens.

The Lung Spirit Youth, the deity who dwells in the lungs, holds a banner and a ritual baton. Dressed in vermilion, he leads the way to the Mudball, the upper Dantian in the head.

The Mudball divides into eight sections. From there, the Dharma wheel opens and breaks through the Heavenly Pass, revealing the forms of the deities.

When the spirit-soul leaves the body, it mounts a white horse, circles the Northern Dipper, passes through the Ji lunar mansion, and enters the Purple Enclosure, the celestial wall of stars.

After passing through the gates of the Purple Enclosure, it enters the thirty-two heavens, pierces the fierce astral winds, and flies across the nine heavens.

Every gate has a Gate of Life, which must be identified with care. Purple Cinnabar and Plain Jade Green are both Heavenly Passes.

It then passes beyond the Five Spirits and roams through the Great Desert, reaching the Heavenly Gate to pay its respects to the Emperor.

The Perfected One of Zhengyi leads the way. As you recite, follow in order and knock upon the Jade Gates.

In the boundless, distant realm, one can naturally reach the Great Dao. Present the memorial, approach the deity, and pay your respects to the Most High Clarity.

Then circle the Five Constants and return to the place of the sun and moon. Repeating this cycle, you will be able to see the Primordial Lady.

After the Primordial Lady enters her dwelling, she gathers her spirit and settles into stillness. Of her own accord, she brings down the Heavenly Book and reveals its jade script.

Secret Method for Presenting a Memorial from the Heart

When presenting a memorial from the heart, first observe purification and quiet the mind, eat vegetarian food, and prepare a draft. While writing, do not let concern for wording obstruct expression, or concern for expression obstruct your underlying meaning. In recounting events, it is enough to stay focused on the essential points.

Once everything is ready, write the formal memorial on white paper as you would handle an ordinary task. The paper should be three cun and two fen long. The characters may be small, but they must be neat and respectful. After arranging the incense, finish writing that same day; do not put it off until the next. Write in one continuous sitting, without stopping and starting between sitting and lying down. Keep the ritual names as brief as possible, writing them on a single line rather than two.

If you cannot write it yourself, you may ask someone else to do so, but the same prohibitions apply. Before writing the memorial, you must eat vegetarian food, bathe, and burn incense. While writing, do not make corrections, add or remove anything, omit characters, or write carelessly. Do not leave out strokes, and do not speak with anyone. Those who break these rules will be severely punished.

When the writing is complete, fumigate it with fine incense, then roll it up and seal it. Sprinkle borneol over the memorial, roll it up again, and finally apply the seal. Place the Open-Heavenly-Gate talisman over one corner of the memorial.

If the matter presented is of great importance and no response follows the offering of the memorial, you may use a vermilion memorial instead, writing in red on yellow paper. The scripture says this method is especially swift and will certainly bring a response.

The memorial may be presented at any time, morning or evening. This may be done in a Jingzhi, a place where Daoist priests cultivate and perform rites, in a ritual hall, or before a sacred image. First bow twice and offer incense, then form the Jade Emperor mudra, the hand gesture used to summon the Jade Emperor, and call upon the deities. Clearly state each rite you have performed, the deities dispatched in the memorial, and the matters entrusted to them. Then wait, submit the memorial with the petition, and silently recite the purpose for which you are presenting it, praying earnestly again and again.

When the prayer is complete, bow twice more, kneel, and quietly read the memorial aloud once. Then rise from the place where you bowed and knelt, go to the incense table, remove the candles, and stand upright before the sacred image, concentrating your thoughts… The scripture breaks off here.

Then visualize the Celestial Worthy of Primordial Beginning rising gradually from your Dantian and sitting upright before the Niwan Palace. Kneel before the Celestial Worthy and silently report the matters written in the memorial. Pray earnestly and in detail, stating your request repeatedly.

At times, a reply from the Celestial Worthy may arise naturally in your thoughts; at other times, you may hear what seems like someone speaking beside your ear. If a practitioner can leave the body in spirit, they may communicate with the Celestial Worthy through spiritual awareness, and the reply received will be clearer. Never deliberately seek a reply that agrees with what you expect.

When you have finished reporting, visualize the Celestial Worthy returning to your Dantian. Then step back to the altar table and place the memorial in the iron brazier to burn. While it burns, secure the brazier with incense and inform the divine officers and other spirits, asking them to protect the memorial and convey it upward. Then use a cleaned hemp stalk to light the memorial. Do not pierce or tear it. After it has burned completely, return to your original standing place and settle your spirit in quiet contemplation. If you are still waiting for a reply, wait for a while before bowing in thanks and withdrawing.

If using a vermilion memorial, follow the original ritual and separately dispatch the Yellow-Armored Ones, Jade Maidens, and other spirits. The ashes of the burned memorial should be cast into a long, flowing river.

The Great Method of the Numinous Treasure for Delivering People Without Limit, Scroll Forty-Two.