《靈寶無量度人上經大法》Vol. 9

Chapter on the Ten Transformations that Restore the Spirit

Through the ten transformations that restore the spirit, the myriad kinds of Qi can all return to the immortal Dao.

The Mysterious Master, a patriarch who transmits the teachings, said: “The Way of the Ten Transformations is the principle by which the Five Phases generate one another. The method of the Ten Transformations means that the Heavenly Worthy proclaimed the scripture ten times, setting forth the principle by which all things undergo divine transformation.”

The Perfected Ones sat in attendance nearby.

The Mysterious Master said: “Only when the true spirits within the body have gathered can this teaching be discussed.”

The Celestial Worthy of Primordial Beginning proclaimed the scripture for the first time, and the great sages of all the heavens praised him together. At that moment, all the deaf men and women in one country regained their hearing.

The Mysterious Master said: “When the true spirit gathers, it often accords with goodness. The number by which Water is generated is one, and all under Heaven receives its grace. Water Qi rises to pay audience, flows through the valleys, nourishes the kidneys, and increases wisdom; thus the deaf regain their hearing. From the perspective of the utmost Dao, those who have lost their way cannot hear the sound of the Dao. As for illness in the ordinary sense, it is the ear’s inability to hear sound. Even someone exceedingly clever may be like a deaf person. The deafness is said to be cured because the true Qi of Water flows, raising wisdom and opening innate insight, so the ear ailment also improves.”

The Celestial Worthy of Primordial Beginning proclaimed the scripture for the second time, and the blind regained their sight.

The Mysterious Master said: “The eyes are the ruler of the body’s light and the root of the essence of the sun and moon. They are the gateway where true spirits gather and the wondrous source through which the Dao is seen. The Scripture of Prohibitions of the Upper Dao says that the sun and moon hold the foremost place, and that light belongs to Fire. Fire is the ruler within the body; the pupils are like the planet Yinghuo, the planet Mars, where the radiance of the sun and moon is distributed through the human body. The number by which Fire is generated is two: the true Water of Heaven bathes and nourishes the primal source of all things. The upper, profound true Fire rises within the heart, and so light appears again, sight returns, and the Three Lights are renewed. The blind therefore see the light once more. The same principle applies, moreover, to the root from which all things are transformed and born: plants sprout because their roots lie in the two kidneys; the origin of Xu and Hai, associated with Water Qi, is tied to Water. As Water Qi returns to its origin, the light of the two eyes gathers in the heart and gives rise to Fire, enabling one to see the Three Lights. The two eyes join to form the light of the gaze, which is called ‘xu yuan.’ The utmost Dao gives birth to all things in a similar way.”

The Celestial Worthy of Primordial Beginning proclaimed the scripture for the third time, and those who could not speak were able to speak.

The Mysterious Master said: “The number by which Wood is generated is three. From the perspective of the utmost Dao, one thing can give rise to the Five Phases, and one color can appear as five colors; Yin and Yang act upon one another, and all things arise again and again, with their workings hidden within. In the ordinary understanding, the lungs govern the voice. In the operations of the Five Phases and the Five Constant Virtues, the lungs belong to Metal, and Metal governs sound. The Heavenly Worthy’s third proclamation accords precisely with the number by which Wood is generated. The principle of divine transformation lies in this: Wood is in the east, while the substance of Metal belongs to the west. By using Wood to summon Metal, and making the two transform back and forth, wondrous change occurs. Thus, those who could not speak are able to speak.”

The Celestial Worthy of Primordial Beginning proclaimed the scripture for the fourth time, and those who were lame, ill, or long confined by hardship were all able to stand and walk.

The Master said, “‘Four’ is the generating number of Metal. ‘Limping and impaired’ refers to ailments such as partial paralysis of the limbs, damage to the muscles and blood vessels, spasms and bent limbs, and lameness or difficulty moving. ‘Accumulated, inherited illness’ means disease passed down through generations, built up over a long time, severe, and hard to cure. The scripture holds that such ailments are connected with abnormal stretching of the sinews and blocked circulation in the blood vessels. Wood governs Liver Qi and is in charge of the channels and vessels. Here the method of generation and transformation through the Five Phases is applied repeatedly: from the perspective of cultivation, illnesses already present in the body can be regulated through the interaction of Metal and Wood, just as Water and Fire depend on one another and Metal and Wood work in harmony. Reciting the scripture four times transforms Metal’s generating number into the wondrous workings of Wood.

“Reciting the scripture five times restores long-standing and stubborn illnesses to their original condition.

“The Master said, ‘Five’ is the generating number of Earth. The muscles, blood vessels, and physical form are all governed by Earth. Thus, reciting the scripture five times can restore the body and complete its Five-Phase constitution. Whether the affliction is deafness, blindness, loss of speech, muteness, lameness and impairment, inherited illness, or a stubborn condition that has resisted treatment for a long time, it can be cured in an instant, restoring the body and preserving its health. This is the principle of the generating numbers of the Five Phases.

“Reciting the scripture six times turns white hair black and causes lost teeth to grow back.

“The Master said, ‘One’ is the generating number of Water. Water can cure ear ailments and restore hearing; ‘six’ is Water’s completing number. The Qi of True Water nurtures all things. Thus white hair turns black and lost teeth grow back.

“Reciting the scripture seven times restores the elderly to the vigor of their prime, while the young become strong and healthy.

“The Master said, ‘Seven’ is Fire’s completing number. Reciting the scripture seven times brings brightness within and without the body: the five organs shine with radiance, and one’s appearance changes as well. The elderly regain their strength, while the young grow healthier in appearance and physique. These are all effects of Water and Fire working together.

“Reciting the scripture eight times enables women to conceive and birds and beasts to bear young. All life, born and unborn, can be nurtured and brought to completion.

“The Master said, ‘Eight’ is Wood’s completing number. Wood’s generative vitality nourishes all things, enabling them to grow and reach completion. The sacred embryo gathers spiritual Qi; the refined essences of the eight directions converge, and physical form is thereby created and formed in the womb. All kinds of harmful injury are also dispelled. These are all governed by Wood’s nurturing and life-giving Qi.

“Reciting the scripture nine times reveals things hidden beneath the earth, and brings gold and jade into view.

“The Master said, ‘Nine’ is Metal’s completing number. After the sacred embryo undergoes nine transformations, its form can no longer be concealed; golden radiance and the brilliance of jade shine across ten thousand li. The expressions ‘golden countenance and jade-like features’ and ‘body of fine jade and flesh like precious stone’ mean that the whole body has been washed and purified. One’s breath can instantly transform all things: a breath turns them into gold, spittle on the ground turns them into jade, and a hundred flowers in myriad colors shine together…”

The human body is formed and functions through the Five Phases (Wood, Fire, Earth, Metal, and Water). Through the release and manifestation of Jing and Qi, as precious as gold and jade, the sacred embryo can divide and take shape.

Recite this scripture ten times, and even withered bones can grow anew; in the end, they can all be transformed into human beings.

The Mystery Master said: “Ten is the completed number of Earth. After ten transformations, the numinous Qi turns back, and the myriad primordial energies gather together. Immortals can raise up remains and bring the dead back to life, transform withered bones into immortals, and make them human once again. This is the principle of ‘ten recitations.’ The generative numbers of the Five Phases passed down by the Primordial Ancestor culminate in the completed numbers of the Five Phases. Understand this principle and you can live forever; cultivate it and you can become an immortal, leave your bodily form, and ascend. This is the culmination of cultivation.”

When merit is complete and cultivation perfected, one attains the rank of a High Perfected. One transformation is completed in eighty-one days; the Lesser Vehicle is attained in eight hundred days, and the Great Vehicle in three thousand. Although the methods by which the Great Vehicle, the Lesser Vehicle, and all immortals are born and achieve their realization differ, they ultimately all follow this same principle. The essential instructions transmitted orally by a true master are all contained here.

The Perfected Fa Kong composed the “Hymn on the Ten Transformations, the Return of the Numinous, and the Gathering of the Myriad Qi into Immortality”:

“From one to fifteen, the Five Phases form the foundation;

Yin and Yang cycle back and forth, entering and leaving the sacred pass.

The sun rises from Fusang, the legendary tree from which the sun ascends;

The moon sinks into Xuangun, where it disappears from sight.

When the myriad spirits pay homage to the true Dao,

One can unite with the Great Dao of Hundun.”

The Mystery Master said: “The Four Mysteries and Two Ways [the original adds in parentheses: ‘Great Stillness and Divine Radiance; the wondrous entry of a millet grain; the five Qi within the principle; the ten transformations and return of the numinous.’ The text may be incomplete].” The Perfected used verse to explain the hidden meaning: penetrate its depths and you can rise upward; understand its purpose and you will know that there is a way to become an immortal.

The Method of Embryonic Transformation and the Quality of the Body

The Emperor-Master instructed: “The primordial sacred embryo has a sequence of formation spanning ten months, and a method of cultivation involving seven heads and five roots.”

Wonderful Head of the Highest Grade (age fifteen); Head of Non-Action at the Highest Level (age twenty-five); Bright Head of Xuyan (age thirty-five); Head of the Anapin Grade (age forty-five); Wanshou Head (age fifty-five); Head Bowed to by the Three Realms (age sixty-five); Head Bound by the Host of Demons (age seventy-five); Head Bound by the Host of Spirits.

The Mystery Master said: “To cultivate the Wonderful Head of the Highest Grade, one need not undergo nine years of work. The Head of Non-Action at the Highest Level can be perfected in seven years. The Head of the Anapin Grade can ascend in broad daylight after nine years. The Bright Head of Xuyan can be perfected after one full cycle of twelve years. The Wanshou Head can attain the Dao through bodily release after eighteen years. At sixty-five, one reaches the Head Bowed to by the Three Realms, becoming an immortal of earth and water, with one’s name entered in the Celestial Register. At seventy-five, one reaches the Head Bound by the Host of Demons, living forever and passing beyond the world, no longer undergoing trials from demonic obstacles. Beyond this comes the Head Bound by the Host of Spirits, which prolongs life and allows one to live out one’s full natural span.”

The root beyond form and appearance is called the Celestial Root. Only by severing the Earthly Root can one preserve life, bring forth the source of life, and eliminate evil roots.

The Mysterious Master said: “The root beyond form means that all dust-like defilements and losses have been cleansed away, and one has entered the state of no-thought and Wuwei (non-action). This is called the Celestial Root. Before reaching the Celestial Root, one should first sever the Earthly Root and no longer be entangled by karmic burdens and debts of suffering. In this way, one can preserve life and bring forth its source. In cultivating these two paths, eliminating evil roots must come first. It is also said: the superior method follows the Celestial Root, the middle method the Life Root, and the inferior method the Earthly Root; remove the root of form and eliminate evil roots.”

The Mysterious Master said: “Only after understanding the way of the seven heads and five roots of the sacred embryo may one enter the Primordial Sacred Embryo, the source-original sacred embryo spoken of in cultivation.”

The Mysterious Master said: “The Primordial Sacred Embryo is born after the Red Writ and before the Azure Vault, and is produced in the Great Fuli Land. Its heart sac and eight vessels correspond outwardly to the nine colors. It is refined within the Nine Cauldrons, preceding the seven heads and five roots, and existing at the moment when the Red Writ and Azure Vault first appear.

The movements of Heaven and Earth follow fixed numerical patterns, whose key lies in the breath within the mouth. People have breath, and Qi moves with each inhalation and exhalation. There are 13,500 breaths in a day and night; the pulse beats four times with each breath. Between inhalation and exhalation, one breath travels three cun and one exhalation travels three cun, making six cun in all. With each pulse beat, it advances one cun and five fen. These numbers are the great measure of Yin-Yang’s movement and also express the formation of Heaven and Earth: Heaven is one, Earth is two, and humanity is three.

True Qi enters the Nine Cauldrons, where mercury draws in lead, bringing forth the Primordial Sacred Embryo through transformation. In each double-hour, Qi travels 6,750 cun; over twelve double-hours, it travels 81,000 cun, or 8,100 chi and 810 zhang. These numbers correspond to the twelve double-hours. Each double-hour is reckoned as eight ke and twenty fen; twelve double-hours make one hundred ke. Each double-hour comprises 1,150 breaths, and twelve double-hours total 13,800 breaths.

The fire assigned to each breath is one zhu; twenty-four zhu make one liang, and 384 zhu make one jin. On the basis of 13,800 breaths, the true fire amounts to 315 jin and two liang and a half. Yin and Yang each have eight measures. Following the degrees of Heaven and Earth’s movement, these determine the circulation of Qi and blood through the human body over a day and night. A day and night comprise one hundred ke, each ke sixty fen; one double-hour has eight ke and twenty-four fen, amounting to 360 breaths. One inhalation and one exhalation…”

The heavens and earth revolve sixty times each day and night, covering a total of ninety-six thousand li in one day and night. The circuit of the heavens measures three hundred and sixty-five degrees, plus twenty-five and a half minutes. By another system of measurement, the circuit is one hundred and eighty-two degrees, seventy-two minutes, and seventy-five seconds. Each degree is equivalent to one thousand four hundred and sixty-four li, plus six cun and two fen. The movements of the Twenty-Eight Lunar Mansions all follow the rotation of heaven and earth. When the Dipper Mansion passes the Winnowing Basket Mansion, the Qi of heaven and earth moves along with it.

In each quarter-hour, heaven and earth travel ten thousand eight hundred li. A quarter-hour is divided into sixty minutes, and each minute contains six breaths. One double-hour measures eight hundred and ninety cun, while heaven and earth travel eighty-six thousand four hundred li in that time. The Qi of one double-hour increases by six thousand seven hundred and fifty cun; across twelve double-hours, the Qi travels a total of seven hundred thousand eight hundred and ninety cun. As heaven and earth move, Qi and blood move along with them. When Yin and Yang alternate, nutritive Qi and defensive Qi also circulate. When the sun and moon meet, the Qi within the human body meets as well. The meeting of internal Qi can produce a supreme treasure; this treasure gathers to form the Great Elixir, which, when perfected, crystallizes into the sacred embryo. During cultivation, the paths through which breath and Qi leak away are subject to the intrusion of the Eight Malign Influences. The foundation of elixir refinement lies in the union of the Ten Heavenly Stems, their coordination with the Nine Cauldrons, their correspondence with the Nine Colors, and their refinement through nine turns.

Diagram of the Eight Vessels of the Heart and Pericardium in the Inner Palace of the Primordial Beginning

Chapter on Benefiting the Origin and Connecting with the Spirits

The Celestial Perfected Sovereign said: When Yang Qi is complete, one can become an immortal; when Yin Qi is complete, one becomes a ghost. When Yang Qi is complete, one can become a Celestial Perfected. Thus there are scriptures such as the Dongzhen, Dongxuan, and Dongshen of the Three Caverns. When Yin Qi is complete, one joins the company of ghosts; hence the teachings known as Dongyin, Shuodan, Yujue, Xuanyin, and Hanting. Human beings receive the harmonized Qi of Yin and Yang, with each making up half. That is why they cannot see the immortals and perfected beings: their Yang Qi is not yet complete. As long as even a trace of Yang Qi remains, one cannot become a ghost; as long as even a little Yin Qi remains, one cannot become an immortal.

Thus, above the Nine Heavens, Yin Qi has been entirely dispelled; below the Nine Earths, true Yang is forever cut off. In practicing the Great Lingbao Method, one must first keep the body free from worldly entanglements and the mind free from other thoughts. One must be inwardly and outwardly pure, still, and clear; hold fast to the primordial Qi and remain single-minded, without letting it scatter. Next, one gathers and ingests the proper Qi, refining Qi into Shen, so that pure Yin withdraws from the body and the Yang Shen descends within. Only then can one perceive the myriad spirits, summon the assembled Perfected Ones, drive away demons and apparitions, and avert the calamities of war. Practitioners should chant the sacred books and hymns without pause, day and night, to attain a response through perfect sincerity. If they recklessly disclose even a single word of these teachings, the true spirits will scatter, and nothing will be accomplished. Practitioners should guard these teachings carefully and not disclose them lightly; they should also select suitable days, such as the Three Primordial Festivals and the Eight Seasonal Festivals…

Worship each day and write down the names of the Ten Perfected Ones, the Ten Jade Boys, and the Ten Jade Maidens.

Follow the Method of the Talisman for Summoning the Perfected and Calling the Spirits. Once the celestial officials, the Five Emperors, the Jade Boys, the Jade Maidens, and other spirits have received the documents, submit a report to the numinous officials and the righteous gods who protect the Dao. Set up a small room behind the bed and place within it the sacred seats of the celestial officials, registers of the rites, and other documents. Offer incense, fresh flowers, and seasonal fruit there. This is where the spirits oversee the practitioner’s merits and faults and daily conduct, and where they relay their reports.

Choose an auspicious day to enter the quiet chamber and pay homage to the Perfected spirits. When the rite is over, visualize the Three Treasures—the three foundations revered in Daoism—and receive in turn talismanic plaques of true Qi, made of green jade and inscribed in gold. Each plaque is nine inches long and five inches wide, bearing one of the inscriptions “True Qi of Jade Clarity,” “True Qi of Highest Clarity,” and “True Qi of Great Clarity.” After receiving them, bow again, then withdraw.

Recite the names of the Perfected Ones who communicate with the spirits, the Jade Boys, and the Jade Maidens until you have recited them ten thousand times. Then, in a cold place, you will feel warm; in a hot place, cool. When tired, you will regain your strength; foul smells will seem fragrant; and even in hardship, you will find peace. Everything will go as you wish. For matters within or beyond the rite, burn incense and pray, and the spirits will come to inform you. Their manifestations may be large or small, light or shadow; they may also convey messages through words, sounds, colors of light, and visions. Examine each sign carefully in context to determine whether it foretells good or ill. Petitions submitted to the heavens and prayers conveyed will all receive a response.

The Perfected One of the Supreme Ultimate, the Perfected One of the Great Mystery, the Perfected One of the Great One, the Perfected One of Settled Light, the Perfected One of Wondrous Light, the Perfected One of Abundant Treasure, the Perfected One of Universal Attainment, the Perfected One of Wondrous Practice, the Perfected One of Orthodox Unity, and the Perfected One of the Mysterious One.

The Boy of Golden Light, the Boy of Supreme Unexcelledness, the Boy of Orthodox Truth, the Boy of Opening Light, the Boy of Clear Light, the Boy of Wisdom Light, the Boy of Reverence for the Dharma, the Boy of Perfect Light, the Boy of the Dao Eye, and the Boy of the Wisdom Eye.

The Jade Maiden of the Great Mystery, the Jade Maiden of the Green Waist, the Jade Maiden of Great Simplicity, the Jade Maiden of Mysterious Wonder, the Jade Maidens of the Six Ding, the Jade Maidens of the Three Pure Ones (Sanqing), the Jade Maidens of the Eight Extremities, the Jade Maidens of the Nine Palaces, the Jade Maidens of Numinous Flight, and the Jade Maidens of Transformation.

These are the names of the Perfected Ones, Jade Boys, and Jade Maidens. If they appear in especially strange forms and the practitioner develops improper thoughts as a result, they will fall into hell. If they fly into a rage, shout and cry out, or break faith and violate their vows, the spirits will depart and will not manifest to help when called upon.

Those who practice the Lingbao method should give priority to days such as Wuchen, Wuxu, Jiwei, and Jichou. At the Zi hour, as one day turns into the next, pay homage to the Perfected spirits. When the rite is over, face the sacred seats and perform the “Dipper” steps—the footwork of the Northern Dipper—walking from the handle to the mouth of the Dipper, then turning and stepping into its mouth. Next perform nine bows and pinch the incense three times. Form the “Seal of the Five Sacred Peaks and Three Paths” with both hands, hold it before your chest, gaze at a cup of water, and keep your attention steady. Knock your teeth together nine times, then recite the incantation, saying:

When confronted by malevolent Qi, one must carry out the prescribed rite to subdue it. To perform the rite, face north and recite the spell nine times. Draw in the Qi of the north, then blow it into water while visualizing the character “spirit” in the water. Fix your attention on the bowl of water and recite:

“Qian: Origin, success, benefit, and constancy. The sun and moon unite with me. I am no longer hungry or thirsty, and am blessed with pure, sacred water. The Qi of the Five Phases, and the essence, Qi, and spirit of the Six Jia, enter my five organs, bringing me eternal peace. Together with the immortals, I transform into a feathered being and ascend to pay court in Shangqing. Quickly, in accordance with the statutes!”

Recite this passage nine times, facing north to draw in Qi and blow it into the water. Then recite:

“Red apricot Mao, ink-black Kan, grind Zhen, You, socks, and wax; southern Lingbao (middle finger, center) brings forth life; Qian alone follows Kun, Ke Han Xun. I respectfully summon the Great One’s Heavenly Perfected, the Primordial Heavenly Perfected, the perfected immortals and true adepts, who respond above to the Qian position; the Six Ding, spirits on the left, and the Six Jia, divine troops on the right, to receive on my behalf the Great One’s numinous spell from the Heart of Heaven. The southern wheel of fire dispels evil and removes illness. Geng water, by command, subdues and restrains (the taboo name of the Great One).”

The “Six Ding” and “Six Jia” are protective spirit generals in Daoism. “By command, subdues and restrains” means using an authoritative ritual command to subdue and control malevolent Qi. The parenthetical “taboo name of the Great One” indicates that the Great One’s taboo name should be recited during the rite.

Recite this spell ten times, facing north to draw in Qi and blow it into the water. As you chant, visualize the sun as a vast wheel of fire reflected in the water. After drawing in Qi, form the hand seal, then make the “Five Sacred Peaks and Three Crossings” hand mudra with both hands. Next recite:

“Three times a year, this disciple receives the Qi of Heaven, Earth, the sun, and the moon; the Qi of the Five Planets; the Qi of the Southern Dipper and Northern Dipper; the Qi of the Six Ding and Six Jia; the Qi of the Nine Sovereigns of the Northern Dipper; the Qi of the Three Terraces and Floral Canopy; the supreme Qi of the Three Heavens; the wondrous Qi that protects the body of the Five Sacred Peaks; and the Qi of wind, clouds, thunder, rain, and the Four Watches. Heaven cannot cover me; Earth cannot bear me. Whoever collides with me must die; whoever offends me must perish. Quickly, in accordance with the statutes, subdue and restrain!”

Recite this three times, draw in the Qi of the north, and blow it into the water. Then, facing north, recite once more and draw in the Qi of the five directions, taking it into the mouth. Rinse the mouth with the water, then swallow it. Drink the water in three small sips, flick the hand seal toward the body, then burn incense, perform nine prostrations, and withdraw.