《無上玄元三天玉堂大法》Vol. 28

This scripture expounds on advanced Daoist ritual techniques harnessing the power of the Three Luminaries (sun, moon, and stars). The master explains: While the profound mystery of the Dao is formless and elusive, the celestial bodies manifest tangible qualities. Practitioners who comprehend the subtle principles of these luminaries—grasping substantiality from emptiness—can channel this power to produce miraculous transformations: communicating with spirits, resonating with heaven and earth, and healing diseases. No method surpasses the efficacy of working with the Three Luminaries' energy.

The text records several crucial talismanic formulas:

The Solar Talisman incantation ("Furi luojun/nuli suohe") depicts the solar essence (sun's Jing-Qi) as crimson auroral radiance. When inscribing the sun-character talisman, one must repeatedly refine its strokes with focused intention. The Lunar Talisman mantra ("Om fuyue luo/suo luo suohe") describes lunar essence (moon's Jing-Qi) as crystalline cold light, requiring specific brushstroke additions to the moon-character glyph. The Celestial Pivot Star Talisman ("Tan ju lu wen/lian wu po") harnesses the power of the Big Dipper's seventh star (Pojun, the Army Breaker) to exorcise evil. The talisman must be drawn starting from the "po" (break) character, piercing through the "ghost gate" energetically.

These talismans require accompanying invocations: "The sun illuminates, the moon descends; Yin and Yang unite, all ailments disperse, no evil may intrude..." The scripture emphasizes these formulas as foundational to all methods—not only for exorcism and healing but also for harmonizing one's genuine Qi (vital energy). Practitioners must create them on yellow paper with cinnabar ink while holding suspended breath, ingesting three daily; severe illnesses may require ten days of treatment.

Finally, the text introduces the "Nine-Rayed Sun Crow True Fire Talisman" for gathering solar essence. "Sun Crow" refers to the legendary three-legged golden crow inhabiting the sun (ancient Chinese solar mythology), where the three legs symbolize Wood's triple Qi (Wood generating Fire). This talisman primarily cultivates pure Yang energy or expels Yin-pathogens. Such techniques feature prominently in Neidan (internal alchemy) practices seeking solar essence refinement.

This scripture records the methods for cultivating and applying two Daoist talismans (fulu): the Solar Lord Talisman (yang talisman) and the Jade Toad True Water Talisman (yin talisman).

The Solar Lord Talisman (symbolizing the sun) possesses intensely hot and warming properties, specifically treating all cold-related disorders. When symptoms such as chronic cold conditions, diarrhea with cramps, chills with sweating, dark facial complexion, bluish lips, cold extremities, hiccups with phlegm, or abdominal pain with diarrhea appear, the talisman should be rolled into five small pills. Facing south or east, the practitioner should ingest them with jujube tea. During the talisman's creation, one must visualize: a crimson sun in the heavens radiating nine beams of light (representing yang numbers), with a fire crow (the sun's divine bird) flying into one's mouth and descending to the heart. Then visualize flames exhaled from the mouth as the solar rays needle the heart like acupuncture. Finally, exhale the fire crow and draw the talisman with cinnabar. This talisman can treat all cold syndromes and possesses life-restoring efficacy.

The Jade Toad True Water Talisman (symbolizing the moon) exhibits profoundly cool and purifying qualities, specifically addressing heat-toxin symptoms. When manifesting fever, tidal heat, bone-steaming internal heat, palm/sole vexing heat, delirium, flushed face with thirst, or visceral heat accumulation—including reddish painful urination, swollen throat, mouth ulcers, rotten teeth, abscesses, or inflamed eyes—the talisman should be rolled into five small pills. Facing east or west, ingest them with cold water. The text explains that the moon belongs to yin (the jade toad being the moon's essential spirit), white symbolizes metal (from the Five Phases), and metal generates water. Therefore, the talisman employs ten light beams (yin number) specifically to counteract heat-toxin disorders.

Both talismans come with corresponding incantations (text in brackets) and require specific visualization (meditation) methods and directional orientations during creation. The solar talisman must be cultivated at noon (wu hour), while the lunar talisman requires nighttime practice—embodying the Daoist therapeutic principle of yin-yang equilibrium.

This passage describes a talismanic practice from the Daoist "Jade Hall Great Method," primarily used for treating febrile diseases and exorcising evil influences. The core content consists of three parts:

First is the cultivation method. The practitioner visualizes ten beams of light from the celestial white moon (called the "Jade Toad" in Daoism), imagining the moonlight transforming into a silver toad that leaps into the mouth and descends directly to the kidney region. At this moment, true water (a Daoist cultivation term referring to internally generated fluids) arises in the mouth, while the lunar Qi from heaven illuminates the kidneys. After completing this "three revolutions" (three cyclical repetitions) of practice, one draws talismans with cinnabar, said to cure all heat-related disorders and even possess life-restoring powers.

Next are listed the names of twenty-four divine generals from the Daoist Exorcism Bureau (a celestial institution specializing in subduing demons). These include: the Three Primes Generals (Shangyuan Tang Hong, Zhongyuan Ge Yong, and Xiayuan Zhou Wu), the Kirin Messenger, Thunder God Xin Hanchen, along with numerous generals specifically responsible for capturing, beheading, and binding ghosts, as well as the Four Directional Deities (Azure Dragon Mengzhang, White Tiger Jianbing, Vermilion Bird Lingguang, and Dark Warrior Zhiming). The scripture emphasizes these generals now operate under a new Jade Emperor's decree, permitting novice Daoists to summon them through talismanic invocations.

Finally comes the incantation for summoning these generals. The chant's essence is: The celestial and earthly Yin-Yang Qi intermingle, as sun and moon illuminate the practitioner's "divine chamber" (referring to either the body or Dantian). Treading the Gang steps (a Daoist ritual footwork) while adorned with the Seven Stars, protected by ten thousand deities, all three realms (celestial, human, and underworld) must obey. This incantation serves to summon the aforementioned twenty-four divine generals to render service.

This scripture primarily elucidates the Daoist cultivation methods of summoning deities (zhaoshen) and the progressive stages of practice. Its core teachings are:

Practitioners must comprehend the principle that "all methods arise from the mind" - every ritual technique originates within one's consciousness. Beginners with shallow foundations cannot immediately attain the state of "no-mind, no-method" and must progress step by step. When invoking deities, one must concentrate the spirit (shen), first visualizing the divine form in the mind (starting as small as a bean and gradually expanding) until it manifests clearly before one's eyes. Never mistake clay or wooden idols for true deities, nor employ bloody sacrifices, as this invites demonic obstructions that not only hinder cultivation but incur punishment from the underworld authorities.

The scripture particularly emphasizes nine grades (jiupin) of cultivation. Practitioners must persevere with unwavering focus and commitment. Those who maintain flawless practice for twenty-four years (two cycles) become qualified to inherit orthodox transmission. The first seven grades constitute foundational stages requiring careful observance of precepts; the final two complete the nine grades (nine being the supreme yang number). Upon achieving complete ninth-grade realization, the Three Officials (Tianguan, Diguan, Shuiguan) and Five Emperors (Wufang Shangdi) will recommend the practitioner for ascension to the immortal ranks.

These teachings were orally transmitted secretly by the Heavenly Lord (Tianjun, a high-ranking Daoist deity) between the first and seventh months of 1107 (the first year of the Daguan era), later being committed to writing in 1119 (the first year of the Xuanhe era). The scripture solemnly warns practitioners to treat these precepts with utmost seriousness and never regard them lightly.

In the Wuyin year of Shaoxing (1158 CE), a Celestial Lord (Tianshi, Daoist venerated deity) descended into the meditation chamber, manifesting a form resembling an infant. At that time, I personally heard the teachings of this Celestial Lord together with my disciple Zhai Ruwen, and immediately recorded them.

Those who practice this method should progress step by step, never abandoning the path midway. Only those who cultivate diligently according to the proper sequence can truly inherit the essence of this great teaching. However, it must not be transmitted to those with distracted minds who lack single-minded focus, or to those indulging in wine and sensual pleasures. The transmission of this method requires utmost caution—it should never be lightly imparted except to noble-minded gentlemen of virtuous character.

This account originates from the twenty-eighth volume of the Supreme Mysterious Primordial Three Heavens Jade Hall Great Method (Wushang Xuanyuan Santian Yutang Dafa), emphasizing that practitioners must maintain proper mental discipline and focus on inner cultivation. The Jade Hall Great Method is an important scripture of the Shangqing (Highest Clarity) Daoist tradition. The term "Three Heavens" refers to the three celestial realms—Qingwei Tian, Yuyu Tian, and Dachi Tian—while "Jade Hall" signifies the abode of immortals, suggesting this method was transmitted by exalted perfected beings.