《太上洞玄靈寶赤書玉訣妙經》

At that time, the Celestial Venerable of Primordial Beginning (Yuanshi Tianzun, the supreme deity of Daoism), the Great Lord of the Dao (also known as the Celestial Venerable of Dao and De), the Five Emperors of the Five Directions, and the great deities of the Ten Directions all gathered at the Upper Hall of Southern Cinnabar Cavern Yang. Seated upon thrones radiating seven-colored light, they were attended by the Five Directional Thearchs, Great Sages, Mysterious Harmony Jade Maidens, and a total of fifty-two thousand five hundred perfected immortals who came to pay homage. Celestial flowers showered from the sky, divine dragons played sacred music, and countless immortals manifested amidst auspicious purple clouds. The three lights of sun, moon, and stars shone simultaneously as heaven and earth joined in celebration, with all the Perfected Ones descending to this sacred assembly. Among them stood the diligent scholar Wang Longci, who respectfully requested to receive the precepts of the Dharma.

The Celestial Venerable of Primordial Beginning addressed Wang Longci: "For over seven million kalpas in the past, I have devoutly cultivated the Lingbao scriptures and methods, practicing generosity, upholding precepts, maintaining purification rituals, and persevering in arduous cultivation without regression. Having endured countless cycles of birth and death through various sufferings, I severed distracting thoughts and attained the state of empty tranquility beyond conceptualization, ultimately achieving the status of supreme sagehood. Constantly abiding in compassionate mind, I vow to universally deliver all beings—whether men or women—who develop virtuous aspirations, enabling them to encounter the wondrous Lingbao teachings. Your ability to take refuge in this Dharma gate stems from your completion of ten thousand kalpas of cultivation in past lives, accumulating perfect merit that allows you to encounter this flourishing Dharma age in your present existence. Now I shall explain the profound points within the ten wondrous scriptures to enable your deliverance of beings throughout the Ten Directions. Maintain single-minded cultivation and do not be deluded by demonic obstacles."

The Celestial Venerable continued his revelation: "The cycles of birth and death, along with karmic rewards and conditions, all originate from human actions. Rare is the attainment of human form, difficult the encounter with the True Path, scarce the discovery of authentic scriptures, and uncommon the hearing of oral transmissions. My extensive exposition of these profound teachings and detailed explanation of essential points springs from compassion for beings throughout the Ten Directions who fail to preserve their true nature, remaining long immersed in suffering while willingly creating karma—unaware of their perpetual cycling through the Five Paths (heaven, human, animal, hungry ghost, and hell realms). Therefore I broadly proclaim these teachings to enlighten the deluded, enabling all beings to enter the unsurpassed True Path of Perfect Authenticity. Those who encounter the true Dharma in this life all do so through virtuous conditions accumulated in past existences—genuine cultivators will certainly attain liberation."

"The Primordial True Texts I transmit represent ancient scriptures that deliver beings through scriptural exposition and Dharma propagation. After ten thousand kalpas, I shall return to the Supreme Wanli Heaven (the highest Daoist celestial realm). When the age of Five Turbidities descends and beings possess shallow merit, any man or woman failing to hear these true teachings will constantly fall into evil destinies—experiencing shortened lifespans, entangled in worries and disasters, frequently encountering untimely deaths, cycling endlessly through birth and death while sinking in the Five Paths and Three Wretched Realms (hell, hungry ghosts, and animals)."

This scripture expounds the essential precepts and cultivation principles of the Lingbao (Numinous Treasure) tradition in Daoism. The content is divided into two main sections:

The first section outlines the "Ten Precepts" practitioners must observe: 1) Maintain a virtuous heart, free from jealousy and malice; 2) Cultivate compassion, abstaining from killing while aiding all beings; 3) Preserve purity, avoiding lust and theft while practicing self-sacrifice; 4) Purify desires and maintain upright conduct; 5) Speak truthfully, abstaining from harmful speech; 6) Moderate alcohol consumption to harmonize one's nature; 7) Avoid envy of others, practicing humility and deference; 8) Refrain from criticizing scriptures while reverently upholding the Dharma; 9) Eschew gossip and divisive speech; 10) Act with impartiality to foster harmony. Observing these precepts invites celestial protection and liberation from samsara's suffering.

The second section presents the "Twelve Methods of Salvation": 1) Awakening to the Dao upon encountering true scriptures; 2) Constantly nurturing compassionate thoughts; 3) Cherishing scriptures while penetrating their profound meaning; 4) Honoring teachers and the Dao while instructing others; 5) Strengthening faith through diligent cultivation; 6) Practicing charity to aid the impoverished; 7) Establishing Daoist temples; 8) Copying and disseminating scriptures; 9) Performing sincere worship; 10) Reciting scriptures while upholding precepts; 11) Maintaining simple dietary habits; 12) Observing purification fasts (zhaijiao).

The scripture emphasizes that practitioners should devoutly follow these precepts and cultivation methods—preferring to die upholding virtue rather than live through wickedness. Through persistent practice, one gains divine protection and ultimately attains liberation from the cycle of life and death. The entire text embodies Daoism's core values of moral cultivation and salvation of sentient beings.

This passage explains the twelve essential practices and corresponding blessings for cultivating the Supreme Mystery Numinous Treasure Red Text Jade Formula Marvelous Scripture (Taishang Dongxuan Lingbao Chishu Yujue Miaojing).

Practitioners must: Sixth, devoutly recite the scripture morning and evening without negligence; Seventh, forsake worldly glory and riches, sever mundane attachments, and focus single-mindedly on the Dao; Eighth, diligently study the classics and vow to establish virtuous connections for all beings; Ninth, maintain a benevolent heart, free from evil thoughts, envy, or harm toward others; Tenth, be born in an age of sage-kings and frequently encounter transmissions of the Lingbao scriptures; Eleventh, uphold pure precepts, establish purification rituals (Zhaijiao), and cultivate merit to universally liberate sentient beings; Twelfth, extensively study the scriptures, propagate the Daoist teachings, and deliver both celestial and human realms. Finally, one must consistently encounter enlightened masters for guidance, ensuring the transmission of these teachings across generations.

Those who fulfill these twelve essentials will receive numerous blessings: across lifetimes, they will encounter sacred scriptures and form deep connections with the Dao; celestial deities will recognize them, granting free passage through the Three Realms; they will be spared the Three Evil Paths (hell, hungry ghosts, and beasts) and the Five Paths and Eight Calamities; divine beings will protect them, with local earth gods guarding their homes against misfortune; all their aspirations and wishes will be fulfilled.

Devout men and women who cultivate this scripture will gain the recognition of the Ten Directions’ Great Sages. Those who achieve mastery will become impervious to fire and water, transform their forms at will, and ascend to the Supreme Clarity Heaven (Shangqing). Even those whose merits are incomplete will, upon death, be received by the Five Thearchs, bypassing judgment at Mount Tai and directly ascending to rebirth in noble families, where they will again encounter the scriptures and continue their practice.

The scripture concludes with a special instruction for the disciple named "Longci": he must cultivate with diligence and never slacken. Longci reverently bowed and accepted the teaching. This sacred text and its incantations originate from the celestial laws of the Most High Sages—its original language is profound and abstruse, hence these annotations clarify its mysteries. When reciting these jade formula verses, deities of the Ten Directions will pay homage, while demons and malevolent spirits will retreat. Fifty pairs of Jade Youths and Maidens will attend the practitioner. Without merits accumulated over past lives, one would scarcely encounter this text even after countless kalpas. Those who encounter this scripture will not only attain immortality themselves but also bless nine generations of ancestors and descendants, liberating them from the Three Evil Paths, Five Paths, and Eight Calamities. This scripture is of supreme dignity and possesses boundless wondrous efficacy.

This scripture records two Daoist ritual methods for dispelling calamities and absolving transgressions, both transmitted by the Celestial Venerable of Primordial Beginning (Yuanshi Tianzun), the supreme deity in Lingbao (Numinous Treasure) tradition.

The first method involves petitioning water deities to eliminate karmic offenses. Practitioners must inscribe their supplication with cinnabar on a silverwood tablet, including their full name, age, birth month, and petitions to the "Nine Palaces' Water Emperors" (the nine deities governing water realms) and "Twelve River Sources" (deities of major river origins). The tablet is then wrapped in blue paper, bound with blue silk, fastened with nine golden knots, and delivered by a symbolic golden dragon artifact into deep river waters. The ritual must be performed beside clear waters while facing north. After knocking the teeth three times, the practitioner recites an incantation essentially requesting deities to erase records of transgressions, liberating both ancestors and oneself from suffering.

The second method petitions the Five Sacred Mountains' deities for absolution. While similar in form, the tablet here must specify one's affiliated ruling deity and registration at Mount Tai (believed to oversee human life and death in Daoism), addressing petitions to the "Perfected Ones of the Five Peaks." This tablet is buried at one's "natal year peak" (the mountain corresponding to one's birth year), performed while facing east with nine tooth-knockings before recitation.

Both rituals exemplify Daoist practices of communicating with deities through prescribed ceremonies to eliminate karmic obstacles and attain longevity. The use of ritual objects like golden knots, dragon artifacts, cinnabar inscriptions, and blue paper reflects standard Daoist mediatory implements for divine communion.

This scripture describes the concrete procedures of the Daoist "Toujian" (lit. "casting the petition slip") ritual—one of the essential Zhaijiao (purification rituals) in Daoist practice. Through inscribing prayers on slips and burying them in the earth, devotees communicate their aspirations to Heaven.

The text begins by enumerating numerous Daoist deities, including Yuanshi Tianzun (the supreme deity of Daoism) and the Five Manifestations of the Five Directions, affirming these celestial beings as witnesses to the ceremony. The ritual aims to help devotees and their ancestors eradicate karmic obstructions, escape the sufferings of hell, and attain longevity with the possibility of ascension.

The specific method involves: Inscribing prayers with cinnabar on silverwood slips, recording the devotee's name, age, birth hour, and immortal-seeking aspirations. The slip is then wrapped in blue paper, bound with blue silk threads, and fastened with a golden clasp. Carried by nine symbolic golden dragon ritual objects, it is buried at the central point of the dwelling.

During burial, the practitioner faces the Ren position (north-northwest), performs twelve teeth-tapping sequences, and recites incantations. The chant essentially petitions celestial and earthly deities to bear witness, eliminate transgressions, and enable both ancestors and devotees to ascend to the immortal realms. The exact time and location of the ritual must be specified.

The scripture concludes by emphasizing that sincere devotion to the Dao (the Way) and the compassionate vow to deliver all beings can liberate people from the Three Miserable Realms (hell, hungry ghosts, and animal rebirth) and the Five Paths of reincarnation with their Eight Obstacles. This ritual exemplifies the Daoist practice of communicating between Heaven and humanity through Keyi (liturgical ceremonies).

This scripture primarily elucidates cultivation methods for eliminating karmic transgressions and obtaining divine protection through specific rituals and incantations.

The first section describes how presenting jade tablets (a Daoist ritual implement) to deities on auspicious days (the Eight Nodes and Jiazi days) can absolve past-life sins. The celestial realm will dispatch the Three Officials (Heavenly Official, Earthly Official, and Water Official) and the Nine Bureaus (nine divine administrative divisions) to coordinate their efforts, with various deities arriving to protect the practitioner. The Five Directional Thearchs will send guardians, beings from the Three Realms will come forth to welcome the adept, even earth deities and the sun-moon luminaries will pay homage, while malevolent spirits dare not approach. With sincere practice, not only can the cultivator attain the Dao and achieve immortality, but seven generations of ancestors may be liberated from purgatorial suffering and ascend to celestial realms. The deities meticulously record human merits and faults, ensuring precise karmic retribution.

The second section contains the true incantation of the Nine Qi (vital energies) of the East. In the azure heavens of the eastern direction resides an elder who oversees the registers of immortals. Practitioners should, during their birth year's Jiazi day or at the Spring Equinox, inscribe the 24-character mantra in blue ink on white paper, writing their name and birth date before depositing it at a sacred mountain. After nine years of continuous practice, celestial officials and jade maidens will descend to guide the adept to immortality.

The third portion presents a 32-character stellar incantation for summoning star officials to rectify disordered constellations. The mantra must be written in vermilion on blue paper, placed uncovered in a courtyard for nine days and nights, with specific nightly recitations. Finally, the paper should be burned, allowing the ashes to disperse with blue smoke, while engraving the mantra on blue stone to bury facing east—this eliminates celestial disasters and restores stellar alignment.

The concluding section contains the 32-character Eastern Mountain Divine Incantation for summoning the Nine Heavens' talismanic commands to subdue the demons of Fengdu (the Daoist underworld). Written in vermilion on blue wooden tablets, reciting it three times while facing northeast compels ghosts to manifest and evil spirits to perish. The essential requirement is wholehearted, single-minded cultivation.

This scripture describes four sets of mystical talismanic writings (fulu), each corresponding to one of the cardinal directions and possessing the power to control natural forces and subdue demons.

The first set of thirty-two characters governs the Eastern Sea, capable of commanding water deities and flood dragons. During floods or when needing to cross great rivers, one should inscribe these characters with vermilion on blue paper, recite the incantation, and cast it into the water. This ensures safe passage—flood dragons will carry you, the River Earl (water deity) will come to greet you, and one may even walk underwater.

The second set of thirty-two characters governs the southern celestial realms and relates to Daoist cultivation. Practitioners should, on the jiazi day of their birth year or the Summer Solstice, write these characters in cinnabar on white wooden tablets, inscribing their name and the date before depositing them deep within sacred mountains. After nine years of consistent practice, celestial officials and three Vermilion Palace Jade Maidens (immortal attendants) will come to guide the practitioner to ascension.

The third set of thirty-six characters governs the southern constellations. When celestial disturbances portend disasters, write them in cinnabar on blue paper and place them in the courtyard for three days and nights, reciting the incantation while facing south each evening. Afterwards, burn the paper to produce blue smoke while engraving the characters on red stones buried in the southern direction. This rectifies astral misalignments and averts calamities.

The fourth set of thirty-two characters specifically counters northern demons. Inscribe them in yellow pigment on red wooden tablets, then recite the incantation three times while facing north to annihilate ghosts and force demons to reveal their true forms. The text emphasizes sincere cultivation of this method.

Collectively called the "Primordial Book of Natural Perfection" (Yuanshi Ziran Zhi Shu), these 120 characters bear alternate titles: "Precious Scripture of Spirit-Generating True Mystery" (Shengshen Baozhen Dongxuan Zhang), "Eastern Mountain Divine Incantation" (Dongshan Shenzhou), and "Eight Awesome Registers" (Bawei Cewen). Transmitted by the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, Daoism's supreme deity), these authentic writings embody profound spiritual power.

This scripture primarily explains the methods of using incantations and talismans (Fulu) in Daoism for exorcising evil and averting disasters, divided into several sections:

The Southern Water Emperor incantation section mentions that a forty-eight-character spell can summon the Dragon King of the Southern Sea and water deities. During flood disasters, writing these characters with yellow ink on blue paper, reciting specific mantras, and casting them into water ensures safe passage, as water officials will come to assist. These characters are called "Southern Clouds Penetrating Heaven's Precious Spiritual Lapel" or "Nine Heavens Divine Incantation"—a sacred script of 148 characters used by southern deities.

The Central Yellow Heaven True Script section records that forty characters can register an immortal cultivator's name in celestial records. Practitioners must write these characters with yellow ink on white wooden slips during their birth year's Jiazi day or the Spring/Summer Equinox, including their name and date, then deposit them in sacred mountains. After nine years, twelve jade maidens in yellow robes will descend to guide them to immortality.

The forty-character incantation for the Restraining Star (Saturn) primarily regulates celestial movements. When disorder in the central constellations causes calamities, write the characters in cinnabar on blue paper, expose them in a courtyard for twelve days and nights while chanting toward specific directions nightly, then burn them until blue smoke dissipates. Simultaneously, engrave these forty characters on yellow stones buried in the central courtyard to dispel disasters and restore celestial harmony.

The final sixteen-character incantation subdues the Northern Ghost Emperor and seals ghostly gates. Perform it by writing the characters with white ink on yellow wooden slips while facing northeast to suppress demons and eliminate misfortune. These spells constitute essential Red Script Jade Formulas (Chishu Yujue)—mystical techniques recorded on crimson talismans and jade tablets for summoning deities, dispelling calamities, and delivering beings from suffering.

This scripture primarily elucidates several important incantations and talismanic writings (Fulu, Daoist symbolic scripts used for exorcism and deity summoning) within Daoist practice.

The first section describes a 144-character incantation transmitted by the Central Jade Treasure Primordial Elder Lord (a revered Daoist deity), of which 48 characters are specifically designed for flood control. During flood disasters, these 48 characters should be written in yellow ink on blue paper, accompanied by specific mantras before being cast into the water—this ensures safe passage as water deities will come to receive the practitioner. This incantation carries alternative names such as "Jade Purity Treasure Kalpa Scripture of the Nine Heavens" and "Yellow Emperor’s Mighty Spiritual Strategy Text."

The second section details a 48-character immortal-summoning incantation associated with the White Emperor of the West (one of the Five Directional Deities). Daoist cultivators pursuing immortality should inscribe this in white ink on white thornwood during their birth year’s Jiazi day or the Autumn Begins solar term, recording their name and date before depositing it at a sacred mountain. After nine years of consistent practice, immortal officials and the Seven Jade Maidens of Great Purity (celestial beings) will descend to guide them to transcendence.

The third section presents a 24-character incantation for rectifying western constellations. When celestial anomalies appear in the western sky, the characters must be written in cinnabar on blue paper and placed in a courtyard for seven days and nights. Each evening, the practitioner faces west to recite the incantation before finally burning the paper and scattering the ashes toward rising blue smoke. Simultaneously, these 24 characters should be engraved on white stone and buried in the western direction to dispel celestial calamities and restore stellar harmony.

A final 16-character incantation serves to subdue the Six Heavens’ demonic Qi (malignant energies), requiring inscription in black ink.

These incantations all originate from the Red Script Jade Instructions, a crucial Daoist ritual text primarily employed for deity summoning, exorcism, disaster mitigation, and spiritual transcendence. Their application demands strict adherence to specified ink colors, materials, cardinal directions, and timing, following precise ceremonial protocols.

This scripture primarily expounds on the Daoist methods of using talismanic incantations (fulu) and ritual practices for exorcising malevolent forces, averting disasters, and summoning divine protection.

Regarding the western direction, it mentions inscribing six characters on white wooden spikes while facing northeast and reciting a specific incantation seven times to eradicate ghosts and demonic entities. The Western Mountain Divine Incantation and the Eight Powers Seven Transmissions Talisman can summon cloud-dragons to vanquish evil influences. Among these, a forty-eight-character talisman is specifically used to command the Dragon King of the Western Sea and water spirits, capable of predicting floods. When written on yellow paper and cast into water, it reveals the forms of aquatic specters, and flood dragons will carry one safely through water calamities.

Concerning the northern direction, the text records that the Black Emperor (Heidi) of the North governs the primordial Qi (vital energy) of the five directions, possessing a forty-character true script. Practitioners of immortality (xiuxian) who inscribe these characters in black ink on white spikes during the Winter Solstice of their birth year and perform accompanying rituals for five years will be inscribed in the celestial register. Another thirty-three-character incantation regulates the northern constellations. When celestial phenomena become disordered, writing these in cinnabar on blue paper and exposing them outdoors for five days and nights before burning and burying them in the north can dispel calamities and restore the stars to their proper positions.

These talismans are collectively called the "Golden Truth, Precious Radiance, and Subtle Insight Chapter," also known as the "Western Mountain Divine Incantation" or the "Eight Powers Dragon-Summoning Text." They are esoteric methods transmitted by the Western Seven Treasures Golden Gate’s Luminous Sovereign Elder Lord (Huanglao Jun). The northern true script is titled the "Five Qi Mysterious Heaven True Script, Red Text, and Jade Instructions." Through specific rituals, it enables communication with the Black Emperor of the North and celestial star officials, achieving effects such as disaster relief, misfortune dispelling, and aiding cultivation.

(Note: The "Black Emperor" refers to the Celestial Emperor of the North, the "Jade Maiden of Supreme Mystery" (Tai Xuan Yu Nü) is a Daoist goddess, and "Dou, Niu, Nü, Xu, Wei, Shi" are the names of the seven northern lunar mansions.)

This scripture discusses an esoteric method from Daoism known as the Supreme Cavern Mystery Numinous Treasure Red Script Jade Formula Marvelous Scripture (Taishang Dongxuan Lingbao Chishu Yujue Miaojing), primarily used in rituals for summoning deities, exorcising ghosts, and averting water-related disasters.

The first section explains the application of the "Northern Mountain Divine Incantation." Using blue pigment, one inscribes twenty-four characters of the incantation on black wooden slips. Facing the northeast direction and reciting a specific mantra five times can subdue the demons under the command of the Northern Ghost Emperor (Beifeng), causing malevolent spirits to dissipate on their own and demonic entities to manifest visibly. This incantation is specifically designed to suppress celestial demons (tianmo) and the ghostly legions of the northern underworld.

The second section details the use of the "Red Script Jade Text." Written with yellow pigment on blue paper, another twenty-four-character incantation is cast into water while reciting a corresponding mantra. This summons water-dwelling dragons to clear a path, ensuring safe passage during floods or water-related calamities. This incantation controls the Water Emperor of the Northern Sea and aquatic spirits, prompting water deities to actively receive the practitioner.

These two sections, totaling one hundred and twenty characters, were transmitted by the Northern Five Numinous Elder Lord (Wuling Xuanlaojun), a Daoist deity governing the north. They are known by multiple names: Primordial Spirit Life-Genuine Treasure Illumination Text, Northern Mountain Divine Incantation, and Eight Powers Heaven-Subduing Text, among others.

The scripture emphasizes that, whether for seeking blessings or cultivation, practitioners must first perform the "Declaration and Invocation" (guanqi) ritual: facing east, knocking the teeth three times, and holding incense while reciting an invocation mantra. This summons the internal divine officers (sangong gongcao), left and right emissaries, and thirty-six divine officials of the Five Thearchs (wudi zhifu), requesting them to convey petitions to the Ten Directions, ensuring the appeal reaches the Jade Emperor (Yudi). Without this preliminary ritual, malevolent spirits may interfere, cultivation will go unanswered by the divine, and efforts will be wasted.

Finally, the text states that this Red Script True Text Jade Formula, transmitted by the Primordial Five Elders (Yuanshi Wulao), constitutes the fundamental method for achieving immortality through Daoist practice. Those seeking to liberate ancestors across seven generations or pursue transcendence must master this esoteric method. The scripture underscores its necessity for secluded mountain cultivation, fasting, and scripture recitation, where such techniques are indispensable.

This scripture primarily describes the ritual procedures and incantations for Daoist disaster-averting and blessing ceremonies, divided into three main sections:

The first section details preparatory rituals: Practitioners must first knock their teeth twelve times while reciting incantations to summon deities like the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun). The incantations essentially declare the practitioner's spiritual aspirations to heaven and earth deities, seeking to eliminate karmic obstacles, liberate ancestors, and attain longevity. After recitation, they deposit a cinnabar-inscribed petition (danshu) in deep mountains, scatter incense on sacred peaks, then knock teeth three more times while praying to their birth star deity.

The second section explains astrological principles: The text describes how celestial stars follow fixed orbits, and their misalignment causes earthly calamities. The Celestial Worthy of Primordial Beginning descends sacred texts (zhenwen) to harmonize heaven and earth, resolving disasters. When ominous signs appear, practitioners should arrange these sacred texts in their courtyard, face specific directions, loosen their hair, knock teeth twelve times, and offer skyward prayers.

The final section contains specific prayer texts: These invoke the Celestial Worthy and the Three Luminaries (sun, moon, stars) to illuminate all directions and restore wayward stars to their proper courses. Special reverence is given to stellar deities like the "Five Dippers Governing Stars" (the Big Dipper) and "Seven Constellations of Brilliant Numen" (twenty-eight lunar mansions), along with female divinities such as the "Jade Essence Lady" and "Imperial Consort Nurturing Infants," requesting their assistance in transmitting the sacred texts to eliminate calamities and restore cosmic order.

This scripture records essential Daoist rituals for dispelling calamities and seeking blessings, divided into two main sections.

The first part details ceremonies involving the burning of sacred texts and lighting of ritual lamps to avert disasters. The practice involves placing golden dragon-shaped ritual implements (jinlong) in the courtyard, with the duration and materials chosen according to the direction of the impending misfortune. For example, if disaster looms from the east, one must burn ninety feet of blue silk (qingzeng) continuously for nine days and nights while lighting either nine, ninety, or nine hundred lamps. Correspondingly, southern calamities require thirty feet of crimson silk (jiangzeng) for three days and nights; central misfortunes demand one hundred twenty feet of yellow silk (huangzeng) for twelve days and nights; western troubles call for seventy feet of white silk (baizeng) for seven days and nights; and northern perils necessitate fifty feet of black silk (heizeng) for five days and nights. These methods were transmitted by the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the supreme deity of the Lingbao tradition, as part of the Upper Prime (Shangyuan) liturgy.

The second part describes methods for surviving the great flood calamity. The scripture states that when the cosmic catastrophe arrives, flooding the world, only those who possess the Lingbao sacred texts and apocalypse talismans (fulu) will be spared. At that time, divine beings will dispatch flood dragons to clear waterways, and the River Earl (Hebo) will guide survivors at crossings—there is no need to fear broken bridges. The specific practice involves facing north, clicking the teeth five times, holding the breath for twenty-five cycles (a Daoist breathing technique), and visualizing flames arising from the heart. These flames should then be imagined bursting from the crown of the head, engulfing the surrounding mountains, forests, and one’s entire body in purifying fire.

These rituals embody the Daoist principle of "resonance between heaven and humanity," asserting that through precise ceremonies, ritual objects, and alignment with the Five Phases (Wuxing) directions, one can commune with the divine to avert disasters. The golden dragons and the colors and quantities of silk strictly correspond to the Five Phases’ directional symbolism, exemplifying the meticulous standards of Daoist liturgy (keyi).

The Supreme Lingbao Red Text Jade Formula Wondrous Scripture describes two essential Daoist cultivation methods: the Deliverance from Calamity Technique and the Subjugation of Demons Technique.

The first half details the practitioner's response during the catastrophic flood calamity. When facing imminent bodily dissolution and soul dispersion, the adept can employ specific practices for self-preservation. The method involves first knocking the teeth twenty-five times, then reciting an incantation skyward. This mantra conveys that while cosmic revolutions and the interaction of Yin-Yang energies generate disasters, the power of the "Red Text Jade Scripts" (esoteric crimson talismanic writings) can purify corruptions. The practitioner declares their name registered in the immortal records, invoking the protection of solar and lunar deities, the Five Planets, sacred mountains, and river spirits, requesting dragon-borne passage and golden talisman clearance to transform misfortune. After the incantation, one must guide Qi through twenty-five swallowings, summoning the Water God for deliverance. Whether in mountains or upon waters, danger will be averted.

The latter portion explains demon subjugation methods. When practicing the "Superior Lingbao Methods" (a key Shangqing cultivation approach), one must first discern demonic manifestations to prevent interference. The technique involves facing northeast, knocking teeth thirty-six times, holding breath for nine cycles, then reciting the demon-subduing incantation. This mantra states that during cosmic calamities when heaven and earth intersect, demons from Northern Fengdu (the Daoist netherworld where malevolent spirits gather) emerge to wreak havoc. Through the numinous power of the "Red Text Jade Scripts," the demonic realms can be inspected and controlled, compelling the Three Officials of Northern Fengdu (deities governing the underworld) to manifest orthodox Dharma and eradicate inauspicious forces.

This scripture records the Daoist ritual method of wearing and ingesting the true talismans of the Five Directional Emperors. The Five Emperors (Green Emperor, Red Emperor, Yellow Emperor, White Emperor, and Black Emperor) correspond to the Five Phases (Wood, Fire, Earth, Metal, Water) and the five internal organs in the human body. Through specific rituals, they regulate the flow of Qi within the body.

The practitioner faces east, knocks their teeth nine times, and visualizes azure primordial Qi entering through the mouth into the liver, forming nine layers of emerald radiance enveloping the entire body. Placing the talisman before them, they recite incantations to invoke the Green Emperor's protection for calming the Shen (spirit) and attaining wisdom. The ritual concludes by swallowing nine mouthfuls of Qi.

When facing south, the practitioner knocks their teeth three times, visualizing crimson Qi entering the heart to form three layers of red light while chanting prayers for mental tranquility and the harmonization of Water and Fire. Facing the central direction (Yellow Emperor's position), twelve tooth-knocks guide golden yellow Qi into the spleen, creating twelve layers of amber radiance, with invocations for digestive harmony and longevity. The western orientation involves seven tooth-knocks as white Qi enters the lungs forming seven pearlescent layers, accompanied by prayers for robust pulmonary Qi and stabilization of life's foundation.

Each directional ritual follows precise protocols of tooth-knocking counts, visualizations, incantations, and Qi-swallowing, systematically balancing organ functions through the Five Phases' energies. The talismanic script possesses unique spiritual potency, requiring strict adherence to directional orientations, numerical sequences, and ritual specifications. These cultivation techniques originate from the Lingbao scriptures transmitted by the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), representing essential visualization practices in early Daoist neigong (internal cultivation) traditions.

This passage describes a specific Daoist cultivation method and the ritual for crafting a divine staff. The practice requires facing north, knocking the teeth five times, while visualizing black primordial qi entering the kidneys from the mouth, forming five layers of mysterious luminous splendor that illuminate the back. A pre-drawn talisman (fulu) must be placed before the practitioner as they recite an incantation invoking the Five Qi of the Mysterious Northern Heaven to surround them, with the radiant splendor opening the kidneys, returning the spirits (shen) to their proper positions, and ultimately achieving the state of feathery transformation and ascension. Upon completion, one must swallow the qi five times.

To craft the divine staff, select bamboo grown from a spiritually potent mountain—seven feet tall with seven nodes, perfectly straight from top to bottom. Into specific nodes, insert talismans of the Five Thearchs: the Black Emperor's talisman in the second node, the White Emperor's in the third, and so forth for the Yellow, Red, and Green Emperors. The topmost node remains empty to connect with heaven, while the bottom node stays hollow to root in the earth. Seal both ends with wax and imprint them with the seals of the "Chapter of Primordial Beginning" (Yuanshi zhi zhang) and the "Chapter of the Five Emperors" (Wudi zhi zhang). The staff should be sheathed in crimson silk cloth, carried at all times, with the cover removed during use. Before each use, knock the teeth thirty-six times while visualizing five emissaries from the Five Directional Thearchs, each wearing robes of their respective directional colors, with five-colored light flowing along the staff. Simultaneously recite an incantation praising the staff's numinous power to summon celestial deities, subdue demons, and ultimately assist the cultivator in attaining the Dao and ascending to immortality.

After completing the entire ritual, swallow the qi of the five directions five times each, totaling twenty-five repetitions. The scripture emphasizes that diligently practicing this method for nine years without negligence will lead to the state where "spiritual truth manifests in form" (shen zhen xing jian)—at which point the divine staff becomes capable of carrying its bearer in flight.

This scripture describes a Daoist ritual instrument called the "Lingbao Eightfold Majestic Divine Tablet" and its使用方法. The sacred tablet consists of three silver wooden plates, each measuring one chi four cun in length and two cun four fen in width, inscribed with specific incantations in cinnabar. The first plate bears the "Summoning Charm to Subdue Flood Dragons, Tigers, Leopards and Mountain Spirits from the Three Heavens Supreme Purity". The second records the year, month and the ritual master's name, while the third contains additional spells. These plates are wrapped in crimson silk and enshrined in a cypress wood box.

When employing this divine tablet, practitioners must offer incense and perform morning rituals on specific dates (such as new moons, full moons, or major solar terms). The bearer gains protection from twelve Jade Youths and Maidens of the Five Thearchs (Wudi) accompanying them at all times, with imperial guards from the Five Directions ensuring safe passage that bypasses the Three Wretched Realms (san'e dao), allowing direct ascension to the Nine Heavens. Those who refine this practice for nine years through concentrated meditation may attain the state of cosmic unity between heaven and human.

The text preserves the "Lingbao Eightfold Majestic Incantation" used to summon divine dragons and command celestial and terrestrial spirits. When reciting this spell while pointing the tablet skyward, heavenly deities bow in reverence; pointing earthward makes terrestrial spirits prostrate; directing it toward water causes aquatic deities to clear pathways. During catastrophic floods, one may summon divine dragons to carry them to safety. Advanced practitioners experience flying dragons guiding their way, celestial chimes playing music, phoenixes and luan birds singing in harmony, accompanied by manifestations of twelve radiant lights and seven-colored banners.

These contents reflect characteristic Daoist cultivation methods employing ritual implements, spells and ceremonies to commune with divine forces and obtain protection. The mentioned "Five Elders" (Wulao) refer to the Five Thearchs of the cardinal directions, "Mount Fengdu" (Fengshan) represents the Daoist underworld, while the "Three Wretched Realms" denote the hell, hungry ghost and animal rebirth destinies in karmic cosmology.

This scripture expounds an esoteric Daoist method called the "Vermilion Script Jade Instructions," primarily used for exorcising malevolent forces, averting disasters, and attaining immortality. The text is divided into eastern and southern sections, following similar formats with slight variations.

Regarding the eastern section:

When a Daoist priest inscribes the Vermilion Script True Text of the Green Emperor (one of the Five Celestial Sovereigns governing the east) and places it in the eastern direction, the immortal officials of Mount Tai (the sacred eastern peak) will descend. By maintaining a hundred-day purification fast (zhaijiao) and concentrating on meditating the Numinous Treasure Celestial Worthy (Lingbao Tianzun), celestial deities will descend, dispatching nine jade maidens of green waist who bring the immortality elixir from Mount Tai. This practice repels demons and spirits for ninety thousand li, causing fierce beasts and poisonous creatures to refrain from harming humans and instead become docile and benevolent. After twenty-four years of sustained practice, one achieves immortality. Even merely wearing this sacred text enables posthumous liberation through "corpse liberation" (shijie), a Daoist method of transcendent rebirth.

During calamities in eastern regions or during the three months of spring, inscribing the true text on azure stone and placing it in the eastern direction to guard the Nine Heavens will naturally dispel disasters. Wearing this text safeguards against misfortunes, ensures perpetual peace, and brings tranquility to the nation.

Concerning the southern section:

Inscribing the Vermilion Emperor's (governing the south) true text and placing it in the southern direction summons the immortal officials of Mount Heng (the sacred southern peak). Similarly requiring a hundred-day purification fast and meditation, three vermilion-jade maidens from Zhuling will deliver the immortality elixir from Mount Heng. Demonic entities retreat thirty thousand li, and ferocious beasts cease harming humans. Twenty-four years of practice leads to immortality, while wearing the text facilitates corpse liberation.

For disasters in southern regions or during summer months, comparable methods can be employed to suppress and eliminate calamities. Wearing the text ensures personal safety and national prosperity.

The text concludes with ritual instructions: knock teeth nine times, face heaven and utter three long calls, swallow celestial qi three times, point the ritual talisman (fulu) toward the designated area while holding the breath nine times to complete the ceremony. These practices belong to the "Primordial Five Elders' Vermilion Jade Instructions for Guarding the Numinous, Seeking Immortality, and Averting Disasters."

This scripture describes methods for dispelling calamities and invoking blessings through the inscription of specific talismanic writings (Fulu), divided into rituals for the southern, central, and western directions.

Southern Calamity-Dispelling Method:

Using cinnabar, inscribe the talismanic characters on red stone and place it in the southern direction for three days. This will eliminate disasters, dissolve misfortunes, and bring forth benevolent individuals in the region. Auspicious signs will appear—phoenixes greeting, luan birds and cranes soaring and singing. Both celestial beings and humans will sing praises, and the nation will enjoy peace. Carrying this talisman ensures protection from harm, repels malevolent forces, and secures divine favor, bringing boundless blessings, longevity, family prosperity, and national stability.

Central Direction Method:

A Daoist priest inscribes the True Script of the Yellow Emperor (sacred texts passed down by the Yellow Emperor) and places it in the central position. The immortal officials of Mount Song (the Central Peak) will descend. After maintaining a hundred-day purification retreat (Zhaijiao) and meditating on the revered Lingbao deities, celestial immortals will descend, sending twelve Jade Maidens of Yellow Purity bearing the immortal herbs of the Central Peak—elixirs of immortality. The demonic forces under the Yellow Emperor’s jurisdiction will retreat 120,000 li, and the fierce beasts and venomous creatures of the central direction will cease to harm humans, instead becoming gentle and benevolent. Twenty-four years of dedicated cultivation can lead to ascension as an immortal (Xian). Even merely wearing these talismans enables transcendence through liberation from the corpse (Shijie), a Daoist method of achieving immortality.

If disasters arise at the nation’s center or during seasonal transitions, inscribe the talisman with cinnabar on yellow stone and place it in the central direction for twelve days. The calamities will dissipate, and harmony will prevail among the four directions. Auspicious omens such as qilin (unicorn) sightings and white tigers roaming courtyards will appear, ensuring national prosperity and peace. Wearing this talisman wards off disasters, maintains health, clarifies the five viscera, and secures enduring stability for family and country.

Western Direction Method:

Inscribe the True Script of the White Emperor (sacred texts from the Western Deity) and place it in the west. The immortal officials of Mount Hua (the Western Peak) will descend. After a hundred-day purification retreat and meditation on the Lingbao deities, seven Jade Maidens of Great Purity will deliver the immortal herbs of the Western Peak. The demonic forces under the White Emperor’s rule will retreat 70,000 li, and the fierce beasts and venomous creatures of the west will no longer harm humans. Similarly, twenty-four years of cultivation leads to immortality, and wearing the talisman enables transcendence through Shijie.

When disasters manifest in the west or during autumn, inscribe the talisman with cinnabar on white stone and place it in the western direction for seven days. The calamities will vanish, and the western regions will submit peacefully. Signs like divine beasts in flight and golden sparrows bearing talismans will appear, ensuring national tranquility. Wearing this talisman facilitates communion with divine beings, shields against misfortune, and ensures flourishing descendants.

This scripture primarily explains the method of obtaining divine protection and dispelling calamities through writing and placing the Five Direction True Scripts (Daoist talismanic texts), with particular emphasis on the efficacy and application of the Black Emperor's True Script from the northern direction.

When a Daoist priest writes the Black Emperor's True Script (the talismanic text of the Water Virtue Celestial Emperor of the North) and positions it in the northern direction, the immortal officials of Mount Heng (the Northern Sacred Peak) will descend. After maintaining purification rituals for one hundred days while concentrating on meditation of the Lingbao Heavenly Worthy, celestial deities will descend to bestow five Jade Maidens of the Supreme Mystery (celestial attendants). These maidens will gather divine mushrooms and immortality herbs from the Northern Peak. At this time, the Black Emperor will command demons and spirits to retreat fifty thousand li, while vicious beasts and poisonous creatures of the north will cease to harm humans, and people's hearts will turn toward kindness and benevolence.

Practitioners who cultivate this method for twenty-four years may achieve immortality. Even those who merely wear this True Script will attain liberation from the corpse (one of Daoist transcendence methods) after death and be reborn as immortals. When disasters occur in northern regions or during the three winter months, writing the script with cinnabar on black stone and placing it in the north will dispel calamities within five days. This will manifest auspicious signs in the north: the earth will reveal hidden treasures of gold and jade, celestial beings will sing with joy, and the nation will prosper.

The scripture details the arrangement method for the Five Direction True Scripts: each emperor's text—Green (East), Red (South), Yellow (Center), White (West), and Black (North)—must be written on silk of corresponding colors and hung on the walls of the purification hall according to their respective directions. During morning and evening incense offerings, unauthorized persons must be prohibited from entering, as each direction is guarded by awe-inspiring deities and jade attendants; violators will have their transgressions recorded by the Nine Heavens.

A special description is given of the Primordial Azure Numinous Youth from the Nine Heavens' Qi Heaven: named Kaiyang, this deity oversees the Green Emperor's Red Script True Text. Standing nine inches tall, he wears azure feathered robes and carries a blue banner. Practitioners who concentrate on visualizing this deity descending into their bodies for one hundred days, or who wear the True Script, will immediately receive responses to their petitions.

This scripture describes the concept of the "Five Directional Spirit Children" (Wufang Lingtong) in Daoist cultivation, representing the connection between the five internal organs and the celestial realms of the five directions. These five spirit children are manifestations of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism), each governing the Qi (vital energy) of different organs in the human body.

The Azure Emperor's Spirit Child of the East is named Danquan, governing the liver. He resides in the azure celestial realm, stands three inches tall, wears azure feathered garments, and holds an azure tally. If practitioners can concentrate their minds on visualizing this deity descending into their body for one hundred days, they will obtain the essence of Azure Teeth (liver essence), making their spiritual requests easily answered.

The Red Emperor's Spirit Child of the South is named Hongying, governing the heart. He dwells in the crimson celestial realm, stands one inch and two-tenths tall, wears red feathered garments, and holds a yellow battle-axe. Through visualization of this deity, practitioners can obtain the essence of Vermilion Cinnabar and Red Teeth (heart essence), with their petitions receiving immediate response.

The Yellow Emperor's Spirit Child of the Center is named Mingshiliu, governing the spleen. He resides in the golden celestial realm, stands seven inches tall, wears white feathered garments, and holds a white banner. Visualization of this deity yields the essence of Yellow Teeth (spleen essence).

The White Emperor's Spirit Child of the West is named Yuzi, governing the lungs. He dwells in the white celestial realm, stands five inches tall, wears black feathered garments, and holds a black pennant. Practitioners visualizing this deity can obtain the essence of White Teeth (lung essence).

The Black Emperor's Spirit Child of the North was born simultaneously with the Five Ancient Lords (Wulao, five revered Daoist deities). Together they govern the Five Authentic Texts (sacred scriptures), connecting above with the Qi of the Nine Heavens and below commanding the Five Sacred Mountains, while internally regulating the five organs of the human body and guiding the essence of Five Teeth (the vital energies of the five organs) to nourish the physical form. The scripture emphasizes that without understanding the existence of these deities, merely ingesting the Five Teeth (organ essences) without combining it with deity visualization practice will ultimately prove ineffective, resulting in wasted effort.

This scripture depicts the sacred assembly of Yuanshi Shangdi (the Celestial Venerable of Primordial Beginning, Daoism's supreme deity) with the immortal perfected beings of the heavens. Three times each year, Yuanshi Shangdi and the Ten Directions' Great Sages of Marvelous Practice (enlightened adepts from all cosmic realms) journey to the Southern Emperor's Dongyang Palace (celestial palace of the Southern Thearch) to verify the celestial calendar and calculate cosmic kalpa cycles. They unseal the Red Texts of the Five Ancient Perfected (jade tablets recording cosmic mysteries), then reseal them in jade caskets to be safeguarded by the Five Directional Thearchs.

At each dawn's cockcrow, the Primordial Five Qi (five fundamental energies of creation) ascend to the supreme celestial palace of Lingbao Yujing Xuandu. When the first sunlight appears, this primordial radiance showers upon all heavenly realms—its vital energy so dense and potent that its glow resembles purple clouds. The Five Qi rotate like wheels, ascending to the Nine Heavens' gate above, stabilizing the Five Sacred Mountains at the center, and nourishing the foundations of Dao practitioners below. During this hour, the perfected beings of the upper palace absorb this radiance—lifting their heads to swallow its essence, harmonizing with the Dao, and gaining boundless power.

The Supreme Dao Lord (high-ranking Daoist divinity) personally annotated these scriptures for transmission to truly destined recipients. According to Lingbao's mystical protocols, they're revealed only once every forty thousand kalpas. When the Ten Directions' sages gathered at the Southern Paradise of Danhuo, within the San Yuan Grotto (sacred assembly hall), they sealed the scriptures amid countless attending immortals. The scene shimmered with incense, celestial music, and the dazzling interplay of Five Qi—their radiance illuminating everything like stars surrounding the moon.

Meanwhile in the north lived the devout cultivator Wang Fudu, whose sixteen-year-old daughter Qiu Zeng was bathing in fragrant water when suddenly she beheld extraordinary golden light. Climbing her courtyard wall to gaze southward, she witnessed the resplendent glow of Daoist sanctity. Overjoyed, the maiden pressed her palms together and prayed: "This humble Qiu Zeng is blessed to behold the Celestial Venerable today. I vow allegiance to the Ten Directions' supreme Dao, begging for precepts to sever evil karma's roots. May I be reborn male in my next life, and after ten thousand kalpas ascend as an immortal."

Seeing her profound vow, the Five Demon Kings of Reincarnation (rulers of the underworld) grew alarmed she might escape their jurisdiction. Disguised as Five Elderly Thearchs, they warned: "By the Ten Directions' decree we declare—the Lingbao tradition's path takes benevolent compassion as its root."

Your father has already decided to betroth you to another. It would be improper to defy this. Better to first comply with the principles of human relations, and only after fulfilling your filial duties consider spiritual cultivation. Heaven observes sincerity—defying parental authority makes immortal attainment difficult.

The maiden replied to the demon king: "In past lives, my merit was shallow and virtue insufficient, condemning me to female form in this existence—a regret I bear day and night. Now I vow unwavering devotion to the Dao, a resolve born from my true nature. Though life comes through parents, the soul ultimately returns to the Ten Heavens (Daoist celestial realm). If filial piety requires violating heavenly principle, I’d rather heed your guidance." Seeing her steadfast conviction, the demon king withdrew.

Qiu Zeng (a cultivator), lamenting his immature practice, piled firewood atop a high wall and immolated himself, hoping his ashes might scatter toward the sacred Dao-field. As flames rose, he clasped hands skyward in prayer: "Oh Ten Directions’ Limitless Celestial Worthy (supreme Daoist deity), I return this form to the source. May I merge with the Dao like drifting dust." Leaping into the fire, his body felt weightless. Instantly, the maiden transformed into male form and ascended directly to the Dao-field. The Primordial Celestial Worthy (highest Daoist divinity) immediately appointed the South Pole Divine Sovereign as his master, bestowing sacred texts, with three hundred Jade Maidens of Grand Clarity and three hundred Golden Dawn Jade Youths as attendants. His body radiated thirty-two auspicious signs.

The Celestial Worthy declared to the South Pole Sovereign: "In past lives, this one cultivated the Lingbao scriptures across ten thousand kalpas. Now attaining human form, witnessing my teachings triggered instantaneous transformation. He must later deliver ninety-nine thousand beings before achieving Supreme Perfected Divinity." All present—men and women alike—awakened to orthodox resolve, observing purification rites and Lingbao practices. Every sincere aspirant attained liberation.

To A’Qiu Zeng, the Celestial Worthy added: "Long ago in the Chiming Heaven (one of Daoism’s Thirty-Six Heavens) of the Chanli world, the South Pole Sovereign manifested as a woman whose vast merit drew celestial praise. When fire kalpas struck before her cultivation’s completion, cosmic collapse ensued—yet her cinnabar sincerity moved Heaven, enrolling her in the Vermilion Palace (southern immortal court). After a kalpa’s gestation by the Primordial Lady (honorific for female immortals), she reborn male in the Southern Cinnabar Cavern-Sun Upper Sanctuary (southern paradise), training under Red Emperor Fanbao amid seven-hued jeweled groves."

This scripture recounts the karmic connection between Qiu Zeng (a Daoist practitioner) and the Great Emperor of the South Pole (a revered Daoist deity) from their past lives. Originally, during Qiu Zeng's previous incarnation in the Chanli World (one of Daoism's Thirty-Six Heavens realms of purity) at the Dan-yang Cypress Grove Retreat (a sacred cultivation site), he had already established a Daoist bond with the Great Emperor of the South Pole. At that time, the Emperor was known as Huang Duming, who once grasped Qiu Zeng's right hand and carved both their names upon crimson stone. These inscriptions remain preserved to this day on the southern walls of the Nangong (Celestial Palace).

The text describes how Qiu Zeng and the Great Emperor jointly made solemn vows for spiritual cultivation at Dan-yang Cypress Grove Retreat. This shared experience was engraved on the southern jade wall where the Emperor resides, with twenty-three characters still clearly visible. After enduring three cosmic kalpas (Daoist cycles of universal destruction and rebirth), they have now been reborn during the Lingbao Sacred Era (a divinely blessed age in Daoist belief).

The Most High Lord of the Dao (one of Daoism's supreme deities) revealed to Qiu Zeng that his current opportunity to study under the Great Emperor resulted entirely from virtuous karma accumulated in past lives. Through diligent cultivation of supreme Daoist practice and extensive salvation of sentient beings, upon completing these meritorious deeds, he would naturally ascend to the rank of Ultimate Truth (the highest immortal grade), transcend the Three Pure Realms (Jade Pure, Upper Pure, and Great Pure celestial domains), and stand upon nine-colored clouds to pay homage to the Celestial Worthy of Supreme Mystery (the paramount deity).

Prostrating himself, Qiu Zeng humbly reported: in his past life he was blessed to be born during an era of flourishing Daoist teachings, receiving celestial guidance to establish an altar for cultivation in secluded tranquility. Now having manifested to serve the Celestial Worthy while receiving personal instruction from the Great Emperor, he felt both joyful and awestruck. He earnestly petitioned the deity to transmit the Lingbao Red Script Jade Instructions (a secret Daoist scripture) to illuminate previously unknown aspects of the Dao.

Finally, the Most High Lord commanded the Red Emperor's Divine Youth (deity governing the southern direction) to open the Nine-Frost Jade Casket (a scripture treasury) and retrieve two scrolls of the Lingbao Red Script Jade Instructions, delivering them to the Great Emperor of the South Pole for transmission to Qiu Zeng according to their covenant. All assembled immortals voiced unanimous approval when witnessing this sacred pact.

The scripture further references practices recorded in the Primordial Red Scripture, including the Ingestion of Green Sprouts (Qi absorption method) and Channeling the Nine Qi (cultivation of nine primordial energies). These authentic texts emerged before heaven and earth separated, containing mysteries of the Five Directional Emperors (celestial deities of the five directions) capable of activating the celestial pivot of the Nine Heavens and manifesting the radiance of the Five Planets. Through stabilizing the Five Sacred Mountains to pacify water realms, nurturing the Five Viscera to cultivate the spirit, they form the foundational practice whereby those of Ultimate Truth follow the harmonious Yang path of cultivation.

This scripture describes the method for cultivating "Green Sprouts" (the essence of the eastern Wood Phase), belonging to the Daoist visualization practice system. The core technique harnesses the Wood Qi of the spring equinox season to nourish the liver, achieving longevity effects.

The practice begins at cockcrow on the day of the spring equinox. Facing east, perform nine prostrations, then sit quietly and click the teeth nine times. Visualize the Green Numinous Primordial Lord of Anbao Hua Forest (the deity of eastern Wood Virtue), wearing a jade-green crown and feathered azure robes, riding a chariot drawn by azure dragons, descending with ninety thousand immortal officials through emerald clouds into the meditation chamber. Imagine the green mist enveloping your entire body, entering through the mouth and directly reaching the liver.

Next silently recite the incantation, which essentially means: "I beseech the Nine Heavenly Qi and the Wood Virtue Star Lord to radiate their brilliance, allowing the Wood Phase essence to nourish my body." Through ingesting morning auroras (dawn essence) and Wood essence (Wood Phase spiritual energy), the Green Sprouts (liver essence) become fortified, making the liver glow with jade-like luster, reversing aging, and attaining cosmic longevity.

After chanting, swallow the green mist nine times, then ingest twelve vermilion talismanic characters (representing the names of the Nine Heavenly Qi of the east) written on white paper. Through this combined visualization and talismanic practice, it's said that after nine years one can perceive the Green Emperor manifesting, with jade mushrooms (a Neidan term for crystallized liver essence) growing in the liver, protected by immortal youths, ultimately achieving the Daoist transcendence.

For daily practice, face east at cockcrow, click the teeth, rub palms warm and massage the face nine times while reciting a short protective incantation. This complete method integrates seasonal timing, directional orientation, visualization, Qi absorption, and talismanic elements of Daoist cultivation.

This scripture records two methods of ingesting the celestial and terrestrial essences in Daoist cultivation, corresponding respectively to the azure qi (青气) of the East and the crimson qi (赤气) of the South (Daoism recognizes five fundamental energies in heaven and earth, collectively called the Five Qi 五炁).

The first is the Eastern Azure Sprout Ingestion Method. Practitioners should face east at dawn, press their tongue against the outer side of the upper teeth, lightly lick their lips three times, and wait until the mouth fills with saliva before swallowing it in three portions. Then they visualize inhaling nine mouthfuls of azure energy, allowing it to descend into the liver region. This health-preserving technique harmonizes liver qi through specific movements combined with visualization.

The Southern Vermilion Heaven Method is more complex, requiring practice at cockcrow during the Summer Begins solar term: First bow three times toward the south, sit quietly and knock the teeth three times, then visualize the Southern Cinnabar Numinous True Elder (南方丹灵真老君) – a southern deity wearing a red jade crown and crimson feathered robe, riding a vermilion dragon chariot, leading 300,000 attendants descending from the scarlet celestial realm. The practitioner imagines crimson light enveloping the entire body like flames, entering through the mouth and directly reaching the heart region.

Next, recite an incantation petitioning the Three Southern Qi (三炁) to infuse the heart palace, nourish the spirit (Shen 神), and bestow radiant complexion and longevity. After chanting, swallow the visualized crimson qi in three portions, then ingest a twelve-character vermilion talisman (赤书符咒) written on white paper (Daoism holds that specific characters contain mystical power). The text emphasizes that persistent practice at precise times, combined with visualization, incantations, and talismans, enables resonance with the southern fire virtue deities (火德之神) to achieve longevity and perpetual vision.

These methods embody the Daoist principle of "correspondence between heaven and humanity" (天人相应), regulating body and mind by emulating celestial patterns (solar terms, directions) through visualization (存想), qi ingestion (服气), and incantations. Notably, such practices typically require master-disciple transmission, with strict regulations governing timing, orientation, and visualization details in the scripture.

This passage describes a Daoist cultivation method called "ingesting Yellow Teeth," a longevity practice performed during the four solar terms of Spring Equinox, Summer Solstice, Autumn Equinox, and Winter Solstice.

The practice method: At cockcrow, enter a quiet chamber facing the central direction and perform twelve prostrations, then sit cross-legged and click the teeth twelve times. Visualize the Jade Treasure Primordial Numinous Elderly Lord (a revered Daoist deity) wearing a yellow jade crown and five-colored yellow feathered robes, descending into the chamber riding a yellow jade dragon chariot accompanied by 120,000 divine officials. Then imagine yellow cloud-like Qi entering through the mouth and reaching the spleen area. Simultaneously visualize the radiance of Saturn (corresponding to central Earth in the Five Phases) illuminating the entire body.

Next, recite an incantation that essentially prays for nourishment from the central yellow heaven's primordial Qi, filling the limbs with jade blossoms and fragrant mushrooms, moistening the spleen, harmonizing Jing (essence) and Qi (vital energy), and stabilizing the Hun (ethereal soul) and Po (corporeal soul), ultimately achieving longevity, spiritual communion, and ascension to immortality. After the incantation, swallow yellow primordial Qi twelve times.

Finally, ingest a talisman paper inscribed with sixteen vermilion characters representing the names of the central yellow heaven. Through this practice, one can attract the Qi of the Nine Heavens to nourish the body and provide abundant energy to the spleen. The scripture emphasizes this Jade Formula method as a crucial gateway to immortality.

Note: "Yellow Teeth" refers to the essence-Qi of central Earth; "Wu-Ji" represents the central direction; "Mysterious Palate" denotes the throat passage; and "Great Granary" refers to the spleen and stomach. These are all Neidan (internal alchemy) terms representing important bodily locations or cultivation elements.

This scripture records two sets of Daoist cultivation methods, both involving rituals performed at specific times combined with breath regulation to harmonize the body. The first is the Central Earth Method (戊己法): at cockcrow (3-5 AM) while facing east, first knock the teeth twelve times, then rub the palms warm and massage the face twelve times. Next recite an incantation mentioning the ingestion of heaven-and-earth's essence and drinking sweet springs. Then press the tongue against the upper palate, and when saliva fills the mouth, swallow it in three portions. Visualize inhaling twelve breaths of yellow Qi, allowing this energy to stabilize in the spleen.

The second is the Western Seven Qi Method (西方七炁法), performed specifically on the day of Autumn Begins (立秋): at cockcrow while facing west, kneel and bow seven times, then sit quietly and knock the teeth seven times. Here one must visualize Hao Ling Huang Lao Jun (皓灵皇老君) - the embodiment of the Western White Emperor - emerging from the Seven Treasures Golden Gate of the west. He wears a white jade crown and feathered white robe, descending in a white dragon chariot. During this visualization, white misty Qi will enter the lungs through the mouth. A longer incantation follows, mentioning how to nourish the body with Venus' radiance, ingest magical lingzhi herbs, and ultimately achieve longevity matching heaven and earth. Finally, inhale white Qi seven times and ingest twelve secret western characters (Daoist talismanic writing) inscribed on white paper.

Both methods emphasize the combination of "cunsi" (存思, deity visualization) and "fuqi" (服炁, swallowing specific Qi), believing seasonal rituals can connect with cosmic energies from different directions. Terms like "ivory teeth" (素牙) and "luminous stone" (明石) refer to internal alchemy (Neidan) imagery formed within the body through cultivation. "Great Granary" (太仓) denotes the stomach, while "Mysterious Palate" (玄膺) is an acupoint on the upper palate. This complete practice aims to regulate the Qi of the five viscera, ultimately achieving longevity and preserving youthful appearance.

This scripture records the esoteric Daoist practice of absorbing the Five Directional Energies (Wuqi), with particular focus on the cultivation ritual of the Black Emperor of the North (one of the Five Directional Deities). The method is as follows:

At cockcrow on the day of Winter Solstice, face north and perform five ceremonial bows, then sit cross-legged and tap the teeth five times. Visualize the Black Emperor of the North wearing a crown of black jade, clad in dark feathered robes, riding a black dragon chariot, leading five hundred thousand divine troops descending from the northern direction. Imagine black light streaming like meteors into your mouth, penetrating down to the kidney region.

Next recite the incantation: "The five energies of the Mysterious Northern Heaven scatter their numinosity..." which essentially petitions the Black Emperor's vital energy to nourish the body, strengthen the kidneys and teeth, infuse the five viscera with genuine Qi, and ultimately enable celestial ascension. After chanting, swallow five mouthfuls of black Qi, then ingest a twelve-character red talisman (containing the true name of the Northern Five Energies Mysterious Heaven) written on white paper.

Important notes for practice: These talismanic characters must be written with cinnabar on white paper and consumed immediately after visualization. Tradition holds this practice enables the Mysterious Elder Lord (northern deity) to register one's name in the Vermilion Palace's immortal roster, while divine youths inscribe names on crimson registers, allowing the Five Directional Energies to nourish the body like sweet springs.

The text also describes the western practice: at cockcrow face west, tap teeth seven times, rub hands warm and massage the face seven cycles, then chant while consuming "luminous stones" (western elixir). Stir the tongue around the teeth to gather jade mushrooms (saliva), swallow in three portions, then ingest seven mouthfuls of white Qi to stabilize the lungs.

This scripture records the complete ritual procedure for the Daoist practice of "ingesting the Mystic Nourishment" (consuming the profound vital essence of the North). The practitioner should face northward during the hour of the rooster's crow (3-5 AM), knock the teeth five times, then rub the palms together to generate heat and massage the face five times. Next, recite the incantation: "Northern Mystic Nourishment, I ingest the Mystic Nourishment, drink the jade ambrosia." Then use the tongue to lick the inner surface of the lower teeth, stirring the saliva in the mouth, and when the mouth is full of saliva, swallow it in three portions. Finally, inhale five mouthfuls of the northern black Qi (primordial energy), guiding it to settle in the kidney region. This completes the practice.

The scripture also introduces the method of "daoyin and consuming celestial essences" (guiding exercises and ingesting cosmic essences). On the eight seasonal nodes (Beginning of Spring, Beginning of Summer, etc.), one should observe purification in a quiet chamber facing the corresponding direction, visualizing the forms of the Five Elderly Lords of the Five Directions (five celestial venerables). After eight years of consistent practice, celestial officials will descend, jade maidens (immortal attendants) will offer protection, the body will emit light illuminating the ten directions, and the Five Directional Thearchs will pay homage. These teachings were originally stored in the Red Cavern's Five Cities of the celestial realm, contained in purple jade caskets and inscribed on golden bamboo slips, transmitted only to those whose names are registered in the immortal registers.

The specific practice sequence involves: during the hour of the rooster's crow, calming the heart-mind, then sequentially ingesting the green essence Qi of the East, red essence Qi of the South, yellow essence Qi of the Center, white essence Qi of the West, and black essence Qi of the North. After completion, knock the teeth thirty-six times and swallow the Qi twenty-five times. Then recite the longevity incantation: "White rocks towering high, the source flows like a spring, the cavern holds jade nectar, drinking it brings eternal life, lengthening the lifespan." Finally, stir the saliva in the mouth with the tongue, swallow it in three portions, then guide the Qi twenty-five times to complete the entire practice.

The scripture concludes with the visualization method of the "Primordial Five Elderly Lords" (the Primordial Heavenly Worthy and the Five Directional Thearchs), noting that when cultivating the "Numinous Treasure Five Chapter True Texts," if one wishes to receive the descent of the Nine Heavens Perfected Ones (high-ranking immortals) during the jia-yin and yi-mao days after the Beginning of Spring, one must bathe and observe purification, then make nine prostrations facing east at dawn. These practices all emphasize the resonance between heaven and humanity, using specific timings, directions, movements, and incantations to draw upon cosmic essences and commune with celestial beings.

When practicing this method, first sit quietly and click the teeth nine times to awaken the divine spirits throughout the body. Close the eyes and visualize the Green Emperor (Qingdi Jun), the deity of the East, who resides atop Mount Tai (the foremost of the Five Sacred Peaks). His original name is Xuanqiu, styled Muliu. He stands nine inches and nine tenths tall, wearing a grand green jade crown and a feathered robe of azure. He rides a green dragon, accompanied by twelve jade maidens adorned with green jade, descending from the east into the practitioner's meditation chamber.

The Green Emperor transforms into the form of a newborn infant, enveloped in green qi (vital energy), and enters through the practitioner's mouth with the breath, traveling directly to the liver. At this moment, visualize red qi emerging from the heart, intertwining with the green qi of the liver like colorful clouds swirling together. When warmth is felt in the liver, tilt the head back and swallow nine times while reciting the incantation:

"Within the ninefold celestial gates of the east dwells the Primordial Heavenly Worthy (Yuanshi Tianzun), who traverses the sacred realms of the Three Pure Ones (Sanqing) and feasts in the resplendent heavenly palaces. Now, I beseech the deities of the Five Sacred Peaks to be pacified and the spring deity Goumang to be summoned. May nine million layers of green radiance encircle me, arriving on a divine chariot drawn by twelve flying dragons. To the left are azure-robed jade maidens in attendance, to the right immortal youths stand guard, holding green jade tablets to verify the celestial registers. On this auspicious day, I wear the crimson talisman (Chishu) and my name is inscribed in the heavenly records. I pray for the divine presence to descend into my chamber, where green and red qi merge to form an infant, stabilizing the liver and summoning luminous splendor. May the qi infuse me, brightening my countenance, so I may commune with the divine and attain the body of immortality."

After reciting, swallow nine more times to absorb the green qi and conclude the practice. If cultivated diligently for nine years, the immortal officials of Mount Tai and the true form of the Green Emperor will descend, dispatching nine green-robed jade maidens to deliver messages directly to the Nine Heavens. This method erases the karmic records of one's parents, absolves punishments from the underworld of Mount Tai, and serves as a bridge beyond life and death.

The practice should be performed on the days of Bingwu and Dingsi after the summer solstice. Begin by bathing and observing purification rituals (Zhaijie), then face south at noon and bow three times. Sit quietly, clicking the teeth three times to awaken the body's spirits. Next, close the eyes and visualize the Red Emperor (Chidi Jun) of Mount Huo in the south. His original name is Yan, styled Yangguang, standing three inches and three tenths tall, wearing a red jade crown and a crimson feathered robe. He rides a red dragon, accompanied by twelve red jade maidens descending from the south. Similarly, he transforms into a newborn infant and enters the body.

This passage describes a cultivation method involving cunxiang (visualization practices in Daoist training) and fuqi (absorbing celestial energies through breathwork), focusing on rituals for visualizing the Red Emperor (deity of southern fire virtue) and Yellow Emperor (deity of central earth virtue).

The practitioner first visualizes crimson qi (energy) entering the heart through the mouth, while simultaneously imagining yellow qi arising from the spleen. When the red and yellow qi merge in the heart creating a warm sensation, one tilts the head back to swallow breath three times while reciting an incantation. The chant praises the Divine Lord of the Red Emperor from the Cinnabar Heaven of the South, who wears vermilion robes, rides a scarlet dragon chariot, and commands myriad spirits. This ritual seeks divine protection to stabilize the hun and po souls, harmonize the dual qi, and achieve cosmic longevity.

After this stage, one swallows crimson qi three more times. Practiced consistently for three years, this summons protective officials from Mount Heng (the Southern Sacred Peak) and three jade maidens to fulfill wishes, liberate deceased parents from suffering, and dissolve karmic obstacles.

The practice must be performed on specific days: the first earth-day (Wuchen) and earth-dog day (Wuxu) after the spring and autumn equinoxes, and the first snake-day (Sichou) and snake-sheep day (Siwei) after the summer and winter solstices. After ritual purification and fasting, at sunset facing south, perform twelve prostrations, sit quietly while tapping teeth twelve times, then close the eyes to visualize the Yellow Emperor of Mount Song (the Central Sacred Peak). The Yellow Emperor appears wearing a yellow jade crown and feathered robe, riding a golden dragon attended by twelve jade maidens in yellow. Visualize him transforming into an infant form, entering the spleen with yellow qi through the mouth, while simultaneously imagining white qi arising from the lungs. When the yellow and white qi merge in the spleen creating warmth, swallow breath twelve times while chanting another invocation praising the Great Yellow Emperor of the Central Yellow Heaven and his retinue.

This method employs the harmonization of Five Phase qi (red-fire, yellow-earth, white-metal) to purify body and mind while establishing communion with divine beings.

This scripture describes a complete Daoist cultivation ritual primarily involving communication with the deities of Central Peak (Mount Song) and Western Peak (Mount Hua). Practitioners must select specific auspicious dates (the Gengshen or Xinyou days after the Autumn Begins solar term) for evening purification rituals, performing prostrations while facing west.

The practice begins with visualizing the deity of Central Peak. After twelve years of cultivation, five imperial deities will descend, dispatching twelve jade maidens in yellow robes to assist the practitioner. This eradicates karmic transgressions accumulated by one's parents and oneself across past and present lifetimes, enrolls the practitioner's name in the celestial register, liberates them from underworld jurisdiction, and bestows divine blessings.

Next comes visualization of the White Emperor (Western Deity) of Mount Hua. The practitioner imagines him transforming into an infant form, riding white Qi (vital energy) to enter through the mouth and descend into the lungs. Simultaneously, one visualizes black primordial Qi generated from the kidneys nourishing the lungs, creating a harmonious fusion of white and black energies. As heat manifests in the lung region, the practitioner performs seven swallowing actions while reciting incantations.

The incantations glorify the majestic virtue of the White Emperor, depicting his resplendent golden palace where celestial registers are maintained, and where myriad deities assemble during propitious hours. The practitioner petitions for physical transformation and ascension, ultimately attaining weightless flight to the Purple Palace (celestial abode).

This integrated ritual employs precise timing, physical postures, breath regulation, and visualization techniques combined with mantra recitation to achieve divine communion, purify body and mind, and realize transcendence. Key Daoist concepts like "yellow Qi" (huangqi) and "white Qi" (baiqi) represent essential elements of Neidan (internal alchemy) practice.

After practicing this method for seven years, the spiritual official White Emperor (the deity of the West) from Mount Hua (Western Peak) will descend with his true spirit, sending seven jade maidens dressed in white to open your spiritual gates. At this stage, all your prayers will reach the Nine Heavens, and the karmic records of your parents' sins in the cycle of life and death—originally overseen by the Western Peak—will be absolved. Their names will be erased from the ledgers of punishment and inscribed in the immortal registers, freeing them from the Five Paths of Rebirth (the realms of gods, humans, animals, hungry ghosts, and hell). They will ascend eternally to blessed lands, transcending life and death, with blessings naturally bestowed upon them.

The specific practice is as follows: On the Renzǐ or Guǐhài days after the beginning of winter, bathe and observe purification rituals at midnight (the hour of Zǐ). Enter a quiet chamber, face north, and perform five prostrations. Sit upright and tap your teeth five times (kòuchǐ) to summon the divine spirits within your body. Then, close your eyes and visualize the Black Emperor (Hēidì), the deity of the Northern Peak (Mount Heng), whose surname is Fú and given name Tōngméng. He appears five and a half inches tall, wearing a black jade crown that reaches the heavens and robes of dark feathers, riding a black dragon, accompanied by twelve Tàixuán jade maidens descending from the Northern Peak into your chamber. Soon, the Black Emperor transforms into the form of a newborn infant, enveloped in black Qi (vital energy), which enters your mouth and flows down to your kidneys.

At this moment, visualize green Qi arising from your liver, encircling your kidneys, allowing the green and black energies to intertwine like layered jade clouds. When you feel warmth in your kidney region, tilt your head back and swallow five times while reciting the incantation:

"The Five Qi originate from the Mysterious Heaven,

Their primal essence flows and solidifies,

Forming the abode of immortals.

Here, the Black Emperor reigns,

Roaming and feasting in divine splendor.

Today, on this auspicious hour,

Ten thousand spirits open their registers,

The Five Qi encircle me,

While clouds of blessing spread far and wide.

A celestial youth holds a jade tablet,

The Great Mystery bestows talismanic decrees,

Inscribing my name in the golden book of immortals.

The true spirit descends,

Merging with my infantile primordial spirit,

The two Qi intertwine, coursing through my body.

The Dark Profundity lifts me up,

To walk among gods and transcendents,

Eternally blessed by heaven and earth,

Unbroken through ten thousand kalpas."

After reciting, swallow the black Qi five more times to conclude the practice.

If you persist for five years, the spiritual official Black Emperor from the Northern Peak will descend with his true spirit, sending five Tàixuán jade maidens to serve you and convey your petitions to the heavens. At this stage, the karmic records of your parents—overseen by the Northern Peak—will be erased, liberating them from the Three Wretched Paths (hell, hungry ghosts, and animals) and elevating them to the celestial realms. This is the supreme wondrous method, capable of delivering countless beings.

Throughout this practice, maintain a serene mind and focused intent, making it easier for the spiritual truth to resonate. With correct technique and perseverance, you will witness the comings and goings of divine beings each year, celestial officials arriving to welcome you, while malevolent spirits naturally retreat, not daring to disturb. Your wisdom will also grow ever brighter.

This scripture records the ritual protocols and cultivation essentials for Daoist worship of the Five Directional Emperors (the five directional deities). The main content is divided into several sections:

First, it explains how the Five Sacred Mountains' Emperors (the five Celestial Emperors corresponding to sacred mountains like Mount Tai in the east and Mount Heng in the south) commune with divine beings and can assist humans in attaining immortality. The "Primordial Lingbao Five Emperors" mentioned here refer to the five directional Celestial Emperors as manifestations of the highest Daoist deity, the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun).

It details the ritual procedures: During specific seasonal periods (such as the jia-yin and yi-mao days in spring, or ding-si and bing-wu days in summer), one must select a sacred mountain to construct an elevated altar with five directional gateways. Each direction requires hanging corresponding placards written in specific colors:

For the east, use blue-green placards to venerate the Blue Numinous Beginning Elder Azure Emperor (eastern Celestial Emperor) and his subordinate deities, including the Nine Qi (vital energies) Heavenly Lords and Blue-Waisted Jade Maidens. These placards are hung at the eastern gate.

For the south, use red placards to honor the Red Numinous True Elder Crimson Emperor (southern Celestial Emperor) and his retinue, such as the Three Qi Heavenly Lords and Vermilion Palace Great Cinnabar Jade Maidens, with placards displayed at the southern gate.

For the center, yellow placards are used to worship the Original Numinous Original Elder Yellow Emperor (central Celestial Emperor) and his attendants, including the Great Emperor Perfected Beings and Central Yellow Great Imperial Officials, with placards hung on the left side of the main upper gate.

For the west, white placards are employed to revere the White Numinous August Elder White Emperor (western Celestial Emperor) and his subordinates like the Seven Qi Great Officers and Supreme White Jade Maidens, with placards placed at the western gate.

The scripture emphasizes that the key to worship lies in sincerity—regardless of the offerings' lavishness, true devotion can connect with the divine. Practitioners who consistently follow these protocols in their worship will please the Five Directional Numinous Officials and receive divine responses. These ritual procedures originate from ancient Daoist scriptures and require secret cultivation.

This scripture describes a complete Daoist ritual arrangement, covering directional positioning, deity veneration, and offering preparations.

In the west, set up the Golden Gate (Jinque men), while in the north, hang a proclamation written in black ink to honor the deities of the northern direction: the Mysterious Elder Black Emperor Lord of the Five Qi (Wuxuan Tian Dongyin Shuodan Yujue Wuling Xuanlao Heidi Jun), the Mysterious Nourishment Five Qi Heavenly Lord (Xuanzi Wuqi Tianjun), and others. Establish the Gate of Vast Numen (Guangling men) in the north.

A proclamation written in purple is used to venerate the assembled spirits of the Nine Heavens (Jiutian), the perfected beings of the Five Sacred Peaks (Wuyue), the deities of the Four Great Rivers (Sidu), the celestial officials of the Three Offices and Nine Bureaus (Sanguan Jiufu), terrestrial immortals, jade maidens, and numerous other transcendent beings. These deities gather to the right of the Gate of Primordial Yellow Dawn (Yuanhuang Gaochen men).

The scripture specifies that the arrangement of these five directional gates follows the regulations of the Five Qi Gates from the Mysterious Metropolis’ Upper Palace (Xuandu Shangong). The highest immortals and perfected beings do not pass through the main gates but instead enter and exit from the right side of the Central Yellow Emperor’s Gate (Huangdi men).

After setting up the five directional gates, surround the area with screens to prevent wind from disturbing the ritual flames and the flow of Qi. The fire’s energy must remain dense and unbroken for the spiritual forces to coalesce. Spread a five-foot-square mat, adjusting its orientation according to the season—facing east in spring.

Prepare offerings including a cooked swan or egret, five pecks of fine aromatic wine, and fresh seasonal fruits. Arrange eleven exquisite wine cups, new ladles, and three trays. Two of the trays should each hold five cups, while the third holds a single cup placed beneath the five-cup trays. Five types of incense should be arranged in sequence before the trays, and the fruits should also be placed on three separate trays. Additional wine and meat offerings should be presented in separate vessels, displayed in front of the seating area.

On the altar, lay a five-foot-long red silk fabric (jiangwen zeng) and place the True Texts of the Five Sections of Lingbao (Lingbao Wupian Zhenwen) along with the Five Talismans (Wufu). Cover these scriptures and talismans with a five-foot-long blue silk fabric and position them behind the seat. The blue symbolizes hair, while the red represents the blood-oath covenant. Practitioners use these colors as substitutes for the actual cutting of hair and blood oaths to avoid harming their spiritual Qi (Shenqi) and virtue (De).

Prepare a blend of five incenses, ensuring the burners are new and immaculately clean, arranged in a continuous line. When kneeling and praying toward the east, maintain a reverent and humble demeanor to invoke the descent of celestial deities. Additionally, inscribe six silverwood slips with cinnabar to summon the Five Thearchs (Wufang Dadi) and the assembled celestial officials, placing them beneath the five incense fires.

This scripture records a complete Daoist ritual for invoking deities, detailing the ceremonial protocol for summoning the Five Directional Celestial Emperors and various divine beings. The ritual requires the use of five-colored bamboo slips (azure, vermilion, yellow, white, and black) corresponding to the five cardinal directions: east, south, center, west, and north.

The ceremony begins with sequential invocations to the Azure Emperor of the East, the Vermilion Emperor of the South, the Yellow Emperor of the Center, the White Emperor of the West, and the Black Emperor of the North. Each Celestial Emperor possesses specific honorific titles, attendant immortal officials (such as the Jade Maidens of Azure Waists or the Great Cinnabar Jade Maidens of Vermilion Palaces), and designated celestial gates for their descent (like the Primordial Yang Gate of Azure Splendor or the Great Light Gate of Cavernous Yang). The invocations require the "Five Incense Prostration" ceremony—the highest form of Daoist ritual obeisance involving the burning of five sacred incenses accompanied by full prostration.

Subsequent invocations extend to the deities of the Nine Heavens, mountain gods of the Five Sacred Peaks, river deities, underworld officials, and various immortals. All invocational texts must be inscribed with cinnabar on directionally corresponding colored slips and placed according to precise spatial arrangements. After completion, these ritual slips must be buried at five mountain locations following strict protocols. The scripture particularly emphasizes that these procedures derive from the "Ancient Canon of Mysterious Metropolis" and cannot be altered arbitrarily—improper execution would prevent divine manifestation and bring misfortune upon the ritual master.

Finally, the presiding master must declare specific details: the exact date and location of the ceremony, their Daoist name and age, and the lineage transmission received from which mountain-dwelling perfected being. This reflects the Daoist ritual emphasis on precise lineage transmission and spatiotemporal coordination. The entire ceremony embodies the Daoist cosmological principle of "cosmic resonance between heaven and humanity," establishing sacred connections with various deities through meticulously prescribed ritual forms.

This passage describes the complete ritual procedure of the Shangqing (Highest Clarity) tradition of Daoism for inviting the Five Directional Emperors and various deities during a Zhaijiao (purification ritual). The entire process is conducted with utmost solemnity, strictly following liturgical protocols.

First, practitioners must bathe and observe purification fasts according to ancient methods from Xuan Du (the Mystic Metropolis, a Daoist paradise), while fumigating the altar with incense. They then reverently prepare offerings of auspicious swans (symbolizing good fortune), fragrant wine, and fresh fruits to express their devotion. Practitioners must purify both body and mind in preparation to receive the Supreme Heavenly Venerable (Shanghuang Tianzun, one of Daoism's highest deities).

Next comes the sequential invitation of the Five Directional Emperors with their retinues: the Green Emperor of the East (named Ling Weiyang, also called Cangdijun) accompanied by the Heavenly Lord of Nine Green Qi Energies, Jade Maidens of Green Loins, and others; the Red Emperor of the South (named Chi Piaonu) with the Heavenly Lord of Three Cinnabar Qi Energies, Jade Maidens of Vermilion Palace, and others; the Yellow Emperor of the Center (named Han Shushu) with the Great Emperor Perfected Being, Jade Maidens of Yellow Court, and others; the White Emperor of the West (named Yao Pobo) with the Great Officer of Seven Bright Stone Qi Energies, White Jade Maidens, and others; and the Black Emperor of the North (named Yin Houju) with the Heavenly Lord of Five Mystic Qi Energies, Luminous Night Jade Maidens, and others. For each deity's descent, practitioners perform the double prostration rite.

Finally, practitioners invite the deities of the Nine Heavens, mountain gods of the Five Sacred Peaks, river deities, terrestrial immortals, and jade maidens from all directions. Throughout the ceremony, twelve full prostrations are performed for the Five Directional Emperors and their retinues. These elaborate ritual sequences embody Daoism's profound reverence for celestial and terrestrial deities and its strict sacrificial regulations.

This scripture describes the complete procedure of a Daoist purification ritual (Zhaijiao). After first completing the ceremony to invite the descent of celestial emperors, the farewell to deities requires reverent phrases like "We trouble Your Majesty [name of deity]" accompanied by double bows—the entire ritual cycle demands twelve such bows to achieve proper completion.

It then meticulously records the prayer incantations for celestial petitions: following five wine offerings and incense burnings, the practitioner must make a sincere personal declaration. Expressing gratitude for accumulated karmic connections from past lives that allowed encountering the flourishing Daoist teachings in this lifetime, including precious scriptures like the Five Red Texts and Five Talismans Treasure Scripture. Yet conscious of shallow cultivation, the practitioner fears heavy karmic burdens may condemn them to the Nine Springs (hell). Thus selecting an auspicious day for fasting, purification, and solemn offerings to the Five Directional Deities (Five Numinous Ones, Five Ancient Lords, Five Thearchs, etc.), beseeching the Celestial Venerables for mercy.

The practitioner solemnly vows to strictly observe master-transmitted precepts, inscribing pledges with cinnabar ink while cautiously cultivating without recklessly revealing celestial secrets. They petition the Five Directional Thearchs to bestow authentic talismans and sacred diagrams, dispatching divine guardians to ensure safety when traversing mountains and forests—protecting from mountain spirits and demonic disturbances during herb-gathering, shielding from tigers, wolves, and venomous creatures. Further hoping to attain jade maidens and immortal attendants, with the Five Thearchs' vital energy (Qi) infusing their body to harmonize the five viscera, illuminate the mind, eradicate the Three Corpses and Nine Worms (Daoist concepts of malevolent inner spirits and parasites), ultimately achieving immortal ascension.

The ceremony concludes with three final wine offerings and prostrate declarations of personal aspirations. Phrases like "with reverent trepidation" and "kowtowing with repeated bows" vividly embody the extreme reverence practitioners maintain toward deities throughout Daoist rituals.

This scripture describes the complete procedure of a Daoist ritual ceremony, divided into two main parts.

The first section details the deity-sending ceremony. The ritual involves offering incense and paying respects to deities of the five directions (east, south, west, north, center) and the Three Realms (heaven, earth, water). These include: the Azure-Waisted Jade Maiden of the East (goddess overseeing growth), the Red-Floating Crossbow Red Emperor of the South (fire virtue sovereign), the Yellow Emperor of the Center (earth virtue sovereign), the White Emperor of the West (metal virtue sovereign), and the Black Emperor of the North (water virtue sovereign). After each directional offering, participants perform incense rituals to respectfully see the deities return to their celestial palaces. The ceremony continues with offerings to the Nine Heavens' divine beings, the Five Sacred Peaks' mountain gods, and river deities—all celestial officials of the Three Realms.

The second section covers the ritual's conclusion. After completing all ceremonial acts, inscribed bamboo slips containing prayers are buried beneath the five directional gates, with the most important central slip buried at the central gate. Such grand ceremonies are conducted every three years, requiring three complete cycles (totaling nine years) to achieve fulfillment.

The latter portion presents a Daoist priest's memorial to the celestial deities. A self-identified "Lingbao Dongxuan Master from [certain mountain]" addresses the Primordial Five Elderly Celestial Sovereigns (Daoism's highest pantheon), reporting that through accumulated merit from past lives, he has attained orthodox practice in this life and received transmissions including the Shangqing Golden Texts and Three Caverns' precious scriptures. His late master had carried these authentic texts during cultivation, receiving divine protection that dispelled calamities. The priest now petitions to continue transmitting these Five Lingbao Authentic Texts, noting the exact date and his master's name when he received the ordination.

Note: This scripture demonstrates the complete liturgy of Daoist "Jiaoji" (grand sacrificial ceremonies), embodying the Daoist cosmological view of "heaven-human resonance." The "Five Directional Emperors" correspond to the Five Phases system, the "Three Officials" (heaven-earth-water) represent worship of natural forces, while the slip-burial ceremony serves as material medium for divine communication.

A certain practitioner ascended a renowned mountain on a specific date and made a solemn vow to the Nine Heavens (in Daoism, the nine celestial realms). After forty years of cultivation, he finally attained a state aligned with immortal Dao. His bone structure and countenance bore the marks of an immortal candidate, and according to Daoist liturgical protocols, he qualified to receive esoteric teachings.

The practitioner declared: "Having completed the required years of cultivation, I now present myself—a certain adept from such-and-such sacred mountain, born in a specific year and month, whose destiny is governed by the Eastern Dipper (one of the Five Dipper Star Lords in Daoism) and whose spiritual register falls under the jurisdiction of Mount Tai's Azure Peak. My qi and bone structure have harmonized with the Dao. Though I've studied the Numinous Texts of the Nine Heavens, my comprehension remains shallow—unable to penetrate the origin of the Great Dao nor understand the foundation of Heaven and Earth. The Five Directional Emperors haven't bestowed revelations upon me, nor have the arcane mechanisms of the Nine Heavens been unveiled."

Through years of sincere prayer and accumulated merit, this practitioner's devotion moved heaven and earth. He now prepared ritual offerings: 24,000 coins representing the twenty-four solar terms, nine taels of gold for the Nine Heavens and Five Emperors, and forty feet of colored silk for the Five Supreme Elders (high-ranking Daoist deities). Since the Central Plains lacked vermilion gold, he substituted other precious treasures.

With utmost solemnity, he swore an oath: "Together with seven generations of ancestors, I make this covenant witnessed by life and death. The secret methods of the Nine Heavens shall be treasured—never divulged. Should I violate this, may I perish in retribution, and may my parents' spirits be condemned to serve as underworld officials, never attaining liberation."

Practitioner So-and-so, with sincere heart and karmic merit accumulated from past lives, was granted access to these numinous texts. Now purified through fasting and ablutions, he ascended the sacred mountain to pledge according to celestial protocols, daring no presumption. Kneeling before the Solar Altar, he presented a vermilion-inscribed yellow silk memorial, beseeching the Nine Heavens' Ministers and other exalted deities for compassion. If granted this grace, he implored the Five Directional Emperors, Five Sacred Peaks' immortals, and the Numinous Treasure Celestial Worthy to elevate his nine generations of ancestors—transporting them to the Southern Heaven's immortal palaces, reviving desiccated bones, transforming departed souls, and promoting those ancestors already in celestial realms to higher ranks.

Finally, he entreated: "May the Azure Emperor of the East (one of the Five Directional Emperors) command the Jade Maidens of Azure Loins, Eastern Immortal Officials, and nine hundred ninety million Azure Dragon troops to descend and take residence, safeguarding my liver. May the Vermilion Emperor of the South lead the Jade Maidens of Crimson Palaces, Southern Immortal Officials, and Vermilion Bird troops to similarly descend and protect."

This passage describes the Daoist ritual practice of "inviting deities into the body" (qingshen ruti). The practitioner (referred to as "A" in the text) employs specific methods to summon the celestial armies of the Five Directions into their body to guard the internal organs.

The process begins by summoning three hundred million crimson dragon troops from the Palace of Bing-Ding in the South (representing Fire) to enter the heart region, accompanied by deities like the Great Emperor of Primordial Cavern (Yuandong Taidi) and the Yellow Thearch (Huangdi Jun) to protect the heart. Next, twelve hundred million yellow dragon troops are invited from the Central Palace of Wu-Ji (representing Earth) into the spleen, joined by deities including the White Thearch (Baidi Jun). From the Western Palace of Geng-Xin (representing Metal), seven hundred million white dragon troops enter the lungs with the Black Thearch (Heidi Jun) and others. Five hundred million black dragon troops from the Northern Palace of Ren-Gui (representing Water) enter the kidneys. Finally, nine hundred million celestial troops from the Five Sacred Mountains (Wuyue) and Four Rivers (Sidu) disperse throughout the body.

These divine troops serve protective functions within the body: harmonizing the ethereal and corporeal souls (hun and po), nurturing the spirit (shen), and refining vital essences (jing and qi). Through methods like ingesting immortal herbs (Five Sprout Nectar) and refining saliva, the practitioner achieves internal and external luminosity, manifesting a halo above the head. Successful cultivation enables flight through the Three Realms, command over celestial and earthly officials, control over wind and rain, exorcism of demons, and foreknowledge of fortune. Ultimately, the adept ascends to the highest pure realms (Shangqing), accompanied by nine generations of ancestors to the Nine Heavens. The scripture emphasizes this practice must be kept secret and not casually transmitted.

The "Five Thearchs" (Qingdi, Chidi, Huangdi, Baidi, Heidi) mentioned represent important directional deities in Daoism, corresponding to the Five Phases (Wuxing) and five organs. This practice embodies the Daoist internal alchemy (neidan) concept of "deities residing within the body," viewing the human form as a microcosm where visualization of deities can activate innate potential.

This scripture passage details the rigorous protocols and ceremonial requirements for transmitting Daoist scriptures. Practitioners must undergo cultivation periods ranging from seven to forty years before they may transmit profound classics like the Supreme Dongxuan Lingbao Red Script Jade Formula Marvelous Scripture (Taishang Dongxuan Lingbao Chishu Yujue Miaojing) — and only to those with genuine immortal affinity.

Prior to transmission, formal announcements must be made to the Nine Heavens (the highest celestial realm in Daoism) and all deities, with supervision from the Four Bureaus (administrative offices), Five Thearchs (celestial emperors), and Three Officials (heavenly, earthly, and water administrators). Recipients must vow that both themselves and nine generations of ancestors will strictly uphold the precepts without violating celestial principles. Should the sacred texts be divulged, not only the transgressor but their parents would face retribution — suffering the excruciating "Four Bright Wind Blades" punishment and eternal torment in the "Three Paths and Five Sufferings" (various hell realms).

The transmission ceremony must be conducted atop a mountain peak, with the scripture inscribed in cinnabar on yellow silk. The text must be exposed to open air for three days and nights. If strong winds disturb the scrolls during this period, the candidate is deemed unworthy — only those passing three consecutive wind tests qualify. These exacting standards demand utmost caution from both master and disciple, ensuring transmission aligns with celestial will.

The passage concludes by identifying this scripture as part of the "Mystic Metropolis Ancient Code" (Xuandu Jiuke), the supreme disciplinary system containing core methods for attaining perfected authenticity. Throughout the text, profound reverence for the scripture's sanctity shines through, emphasizing how practitioners must approach scriptural transmission with trembling awe, as if treading on thin ice.