《無上玄元三天玉堂大法》Vol. 6

This scripture explains the rules and arrangements for setting up an altar (fatan) during important Daoist rituals. The master instructs: The solemnity of fasting and maintaining the state of Zhenyi (the highest spiritual attainment in Daoist cultivation) belongs to internal practice, while the placement of ritual implements like banners and ceremonial staffs, as well as the movement of processions, constitutes external liturgy. Only when internal and external aspects harmonize seamlessly, merging with the natural order of heaven and earth, can the external liturgy properly guide one's spiritual cultivation.

Every movement at the altar—whether bowing, raising one's head, advancing, or retreating—along with all that is seen and heard, must align with the true Dao (the Way). Only then can evil thoughts find no entry, allowing communication with celestial deities. Therefore, one must emulate the cyclical patterns of heaven and earth and imitate the dignified rituals of the human world, maintaining reverence in all actions.

The altar is typically arranged in three tiers, symbolizing the hierarchical order with celestial venerables above and earthly spirits below. The uppermost tier features the Heavenly Treasure Blossom Platform representing the mythical Jade Capital Mountain (the highest Daoist paradise), where offerings are made to the Three Treasure Imperial Masters (supreme Daoist deities). On the left stands the "Banner of Celestial Truth to Subdue Demons," while the right holds the "Lion Staff for Warding Off Evil." The left side displays the "Talisman for Communing with Immortals" to receive transcendent beings, the right bears the "Talisman for Reaching Spirits" to summon myriad numinous entities, and the center contains the "Talisman of Three Luminaries" to connect heaven-earth qi (vital energy) and dispel malign influences.

The four directions of the altar are marked with banners of the Four Sacred Creatures: Azure Dragon (east), White Tiger (west), Vermilion Bird (south), and Black Tortoise (north). Jade talismans for stabilization are placed in all five directions. If a three-tiered altar isn't used, the arrangement follows directional placements within a hall. For three-tiered altars, the middle level features eight gates: Northwest—"Jade Void Gate to True Communion," True North—"Gate of Pure Profound Unity," Northeast—"Gate of Serene Naturalness," True East—"Gate of Azure Radiance's Primordial Birth," Southeast—"Gate of Harmonious Solar Yang," True South—"Gate of Blazing Pure Yang," Southwest—"Gate of Earthly Accord and Golden Harmony," and True West—"Gate of Resolute Brilliance."

The lowest tier arranges qi according to the twelve earthly branches: Zi position—"Mysterious Heaven's Primordial Qi," Chou—"Northern Origin's Natural Qi," Yin—"Qi to Expel Wrongdoing and Dispel Evil," Mao—"Beginning Azure's Lush Primordial Qi," Chen—"Yellow Numen's Lofty Mysterious Qi," Si—"Quieting and Stabilizing Numinous Qi," Wu—"Flaming Truth's Descending Light Qi," Wei—"Central Unity's Coalescing Truth Qi," and Shen—"Qi of Profound Harmony" (remaining branches omitted). This entire altar configuration embodies the Daoist cosmological principle of "modeling heaven and emulating earth."

In Daoist cultivation and ritual practices, the arrangement of the altar space holds paramount importance. Here we describe three tiers of altar configurations (upper, middle, and lower levels), which are employed not only for salvation of deceased souls but also for submitting memorials to heaven, venerating true sages, dispelling calamities, offering repentance, and praying for national prosperity. All these ceremonies require the use of "Demon-Commanding Talismans" (mingmo fu) and "Demon-Commanding Incantations" (mingmo zhou).

The Demon-Commanding Incantation states: "Divine radiance shines brilliantly, the celestial vault clears. The jade talisman conveys the heavenly decree, sternly suppressing the demonic realms. The tripartite heavens' sunlight illuminates all, forcing malevolent entities into hiding. The ninefold heavens brim with luminous energy, dispersing the sixfold heavens' yin qi. Mighty celestial soldiers manifest bearing talismanic commands, swiftly summoning Taokang (the Daoist guardian deity) and the Perfected Lord of Prolonged Achievement to assist. Preserve the true qi without dissipation, aiding practitioners in ascension to perfection."

The altar arrangement requires nine small banners (each measuring 1.2 chi in length, made of deep crimson silk) and one large banner (5.5 chi long, with a yellow banner body, blue on the left and white on the right, symbolizing the three qi). Corresponding talismanic writings must be inscribed on these banners. When establishing the Demon-Commanding Altar, these talismans must be employed simultaneously with the recitation of incantations.

Next described is the "Three Heavens' Lion Scepter for Warding Off Evil" (santian pixie shizi zhi jie): carved from maple wood into a lion's head shape and decorated according to ritual specifications. It is paired with a blue silk cloth measuring 3.6 chi in length and 1.5 chi in width, inscribed with talismans in gold pigment, adorned with twenty-four silver bells around its perimeter, and tied with yellow cords and red silk ribbons.

There are also three feather-ornamented talismans:

Azure Dragon Talisman: "The eastern nine qi surge vigorously, the azure palace brims with vitality, transforming into nine sapphire dragons. The Wood Duke (Dongfang zhi shen) harnesses the azure qi, escorting souls to ascend to the celestial palaces."

White Tiger Talisman: "The western golden qi of solemn execution emanates awe-inspiring majesty, its roaring winds ascend directly to the ninefold heavens. Governing the descent of metal qi into the cinnabar court (dantian), it subdues demonic entities, aiding practitioners' ascent to the Jade Void paradise."

Vermilion Bird Talisman: "The southern crimson true qi shines brilliantly, vermilion phoenixes soar amid scarlet clouds. Yin-demons and corpse impurities are all incinerated to ashes, while cultivators' spirit-energy (shen qi) becomes abundant, enabling flight to immortal realms."

These ritual implements and talismans serve as essential tools in Daoist ceremonies for exorcising evil, protecting the Dharma, and assisting spiritual cultivation.

This passage records several important talismans (fulu) and ritual protocols from the Daoist scripture The Supreme Mysterious Primordial Three Heavens Jade Hall Great Method. It primarily contains five types of talismans with their application methods:

The Northern Dark Warrior Feather Talisman (a protective charm against evil) requires reciting an incantation describing Xuanwu (the Northern Guardian Deity) commanding the righteous qi of the Dark Profound. Beneath him, a divine turtle devours demonic forces, purifying turbid energies. When crafting this talisman, one must use colored silk to make a three-foot-six-inch banner, inscribed with cinnabar and erected at a specific orientation.

The Three Luminaries Talisman (corresponding to the sun, moon, and stars) must be inscribed with vermilion lacquer and gold powder, then enshrined before the Three Treasures (Dao, scriptures, and master). Its incantation speaks of the illuminating radiance of the Cavernous Yang, blending with the stellar qi of the Northern Dipper, capable of subduing demon kings and making myriad evil spirits vanish.

The Communicating with Truth Talisman's chant depicts the Purple Mists swirling in the Jade Capital (Daoism's highest celestial realm) as perfected immortals descend in jade chariots. The Spirit-Penetrating Talisman (which connects the Three Realms) requires establishing a ritual altar (zhaijiao). Its incantation mentions the Nine Heavens bestowing jade-seal scripts as divine sages arrive in crimson carriages.

The text particularly emphasizes altar construction protocols: one must venerate the Mysterious Emperor (Zhenwu the Great) and the Primordial Five Elders (five supreme deities), selecting auspicious times to transmit talismans and impart teachings. The incantations declare that following these methods can dispel calamities, making the Five Directional Great Deities bow in reverence, while violators will incur misfortunes.

Finally, it records the Jade Script incantations for the East and South: the Eastern chant describes the sprouting of the Nine Qi (nine primordial energies), secretly resonating with the mysteries of the Eight Trigrams (bagua); the Southern chant proclaims the Three Luminaries of Southern Mound (possibly referring to the Southern Dipper Star Lords) radiating righteous energy that evil cannot penetrate. Parenthetical notes explain variant chants for different rituals (purification ceremonies for transcendence vs. memorial services for the deceased).

This scripture records the ritual procedures of the Five Directions (east, south, west, north, center) from the "Jade Hall Great Method" (Yutang Dafa) in Daoist practice, primarily used in both purification rituals (Qingjiao for blessings) and funeral rituals (Wangjiao for salvation ceremonies).

The western incantation is called the "Great White Flowing Essence Mantra" (Taibai Liujing Zhou), signifying that the vital essence (Qi) of Venus (the western metal star) flows while the Big Dipper guards the soul. Practitioners must maintain the virtuous power (De) of celestial yang within, preventing the metal-fire energy from manifesting externally. This leads to the state of "existing without transformation," preserving one's original luminous nature. During purification rituals, the primordial essence of Venus can sever demonic energies; during funeral rites, it transforms alongside the deceased to guide the Seven Primordial Venerable Deities.

The northern incantation, titled the "Mysterious Virtue Five Numinouses Mantra" (Xuande Wuling Zhou), conveys that the dark virtue (Xuan De) of the north merges with the five directional numinous energies (Ling Qi) to redeem the foundation of life. Practitioners should internally guard the essence (Jing) in the womb center, subdue inner demons, and harmonize the seven yin-yang energies within. When true fire circulates internally, the power of Mysterious Virtue manifests as radiance to disperse wandering spirits and eradicate demonic entities.

The central incantation, named the "Sovereign Deity of the Center Mantra" (Zhongzhu Zunshen Zhou), centers on the Great Yellow Court Deity who commands the Twelve Primordial Celestial Lords (Shi'er Yuanchen Zhenjun) and governs the four directional spirits. This Primordial Jade Dawn (Yuanshi Yuchen, the supreme Daoist deity) connects heaven and earth at their root. In purification rituals, the Yellow Central Deity serves as the quintessence of the Five Phases linking heaven and earth; during funeral rites, it commands the twelve primordial energies and four directional numinous powers.

The scripture concludes with altar arrangement instructions: Place talismans (Fulu) at the four corners and center of the purification hall. When burning incense to open the altar at night, recite this prayer: "May the two celestial emissaries on duty today, leading the assigned divine official [Name A] along with dragon-tiger cavalry officers and all attendant deities, solemnly array themselves in full regalia, holding jade tablets to approach the Imperial Court. We offer incense to petition that from this moment until the ritual's completion, all prayers may reach celestial hearing without omission." (Note: During seasonal months, petition the Yellow Emperor; in intercalary months, petition the Five Directional Celestial Emperors.)