《太上洞玄靈寶五嶽真符》

The Supreme Grotto Mystery Numinous Treasure Five Sacred Peaks True Talismans scripture describes the correspondences between the Five Sacred Peaks and celestial deities, along with their respective responsibilities and ritual protocols. Here is the modern interpretation:

【Eastern Mount Tai】

Mount Tai (the Ancestral Peak) corresponds to the Wood Star (Jupiter) and is governed by the Azure Numinous Elder Lord, who oversees the growth of all beings in spring. The mountain is inhabited by:

• 120 Azure-Waisted Jade Maidens: administrators of 120 underworld bureaus
• 9 Transformational Jade Maidens: supervisors of the nine provinces' mountain deities
• 12,000 Mountain Essence Jade Maidens: patrol guardians of the human realm

On the day of Spring Commencement (Lichun), all celestial deities ascend Mount Tai to pay homage at the Azure Stone Jade Tower Palace, receiving mysterious talismans from the Azure Numinous Elder Lord. They then ride the East Wind (Tiaofeng) to return to their domains, mobilizing spirits to eradicate malevolent forces. Evil deities who disobey these talismanic commands are annihilated by celestial law and deprived of sacrificial offerings. These talismans regulate human physiology when used with the purifying East Wind. Recipients must face the sun's shadow during the Yin-Mao hours (3-7 AM) to receive them.

【Southern Mount Heng】

Mount Heng corresponds to the Fire Star (Mars), governed by the Crimson Solar Flame Elder Lord who oversees summer's flourishing vitality. Its divine hierarchy mirrors Mount Tai's:

• 120 Grand Cinnabar Jade Maidens
• 9 Transformational Jade Maidens
• 12,000 Mountain Essence Jade Maidens

At Summer Commencement (Lixia), deities enter the Crimson Stone Jade Tower Palace to receive talismans, then ride the South Wind (Changfeng) on their patrols. The purifying South Wind is used for bodily purification during the Si-Wu hours (9 AM-1 PM).

【Central Mount Song】

Mount Song corresponds to the Earth Star (Saturn), ruled by the Yellow Elder Lord who harmonizes the Qi of all seasons. (The subsequent text is incomplete, but following the pattern, it would describe its role in coordinating the four directions and balancing seasonal energies.)

Notes:

1. "Jade Maidens" refer to female divinities, while "Elder Lords" denote high-ranking celestial officials.

2. "Mysterious Talismans" (Xuanfu) are sacred ritual implements imbued with spiritual power.

3. The selected hours correspond to the Five Phases: East (Wood) uses Yin-Mao hours, South (Fire) uses Si-Wu hours.

4. The Five Sacred Peaks serve as energetic conduits between heaven and earth, with each orientation governing specific seasons and natural forces.

This scripture elucidates the mystical talismans (fulu) and divine hierarchy of the Five Sacred Mountains (Wuyue) in Daoism, detailing the functions of the eastern, western, and northern mountain deities and their subordinate spirits:

The Eastern Mount Tai is governed by the Yellow Elder Lord (Huanglao Jun), who commands fifty thousand Jade Maidens of Yellow Purity (Huangsu Yunü). These celestial beings patrol mountain spirits (shan jing) and safeguard the mortal realm. The Earth Deities of the Wuji cycle (representing the Earth phase in the Five Phases) execute celestial virtue (Tian De), while the Earthly Branch spirits of Chou, Chen, Wei, and Xu regulate terrestrial qi (di qi). At each lunar year's end, these deities ascend Mount Song to the Yellow Stone Jade Palace (Huangshi Yuque Gong), where they receive mysterious talismans (xuan fu) from the Yellow Elder Lord. These talismans embody the Daoist truth of "understanding without words and governing through non-action (wuwei)," possessing power to heal ailments and prolong life.

The Western Mount Hua is administered by the White Imperial Elder Lord (Baihuang Laojun), presiding over one hundred twenty Jade Maidens of White Purity (Baisu Yunü) who oversee transformations across the Nine Provinces. The Metal Deities of Gengxin manifest celestial virtue, while the Shen and You Earthly Branch spirits harmonize terrestrial qi. During the Autumn Commencement solar term, deities ascend to the White Stone Jade Palace (Baishi Yuque Gong) on Mount Hua to receive mystical talismans. These talismans can summon spectral beings and execute malevolent spirits—those who disobey their commands face celestial retribution.

The Northern Mount Heng falls under the dominion of the Black Grand Yin Mysterious Elder Lord (Hei Taiyin Xuanlao Jun), corresponding to winter's closing and storing qi. The text particularly emphasizes these talismans' capacity to "reward virtue and punish vice," their ability to harmonize the Eight Winds (ba feng, energies of the eight directions), and their power to rectify human physiology. Recipients must perform rituals facing a sundial when receiving these talismans.

The passage vividly demonstrates the Daoist cosmological principle of "heaven-human resonance" (tianren ganying), where talismans serve as conduits between celestial deities and earthly realms to balance yin-yang and protect all beings. The Five Sacred Mountains' mystical talismans simultaneously symbolize divine authority and function as implements for adepts to aid the world and deliver sentient beings.

This scripture primarily discusses the use of the Five Sacred Peaks True Talismans (the mystical charms of the Five Sacred Mountain deities) and the related pantheon system in Daoism. Let me explain section by section:

The first part describes various deities' responsibilities:

• There are 120 Great Mysterious Jade Maidens (high-ranking female immortals) presiding over 120 underworld bureaus
• Nine Transformational Jade Maidens govern mountain spirits across the Nine Provinces
• Twelve thousand Jade Maidens patrol and protect the world
• The Water Deities (Ren-Gui spirits) implement celestial virtue
• The Mysterious Offspring Deities regulate terrestrial qi
• All deities of famous mountains and great rivers must pilgrimage to the Black Stone Jade Palace of Northern Hengshan on Winter Solstice to pay homage to the Mysterious Ancient Lord (a revered Daoist deity), receive mysterious talismans, then ride cool winds back to their respective directions. These talismans enable them to command hundreds of ghosts and execute malevolent spirits. Those who disobey the talismans will have their vital essence destroyed by celestial deities, becoming deprived of sacrificial offerings.

The second part explains talismanic functions:

These talismans assist heaven and earth in protecting humanity. The cool winds purify human forms - when forms become distorted, the talismans correct them. Talismans typically activate on Ren-Gui days (the 9th and 10th Heavenly Stems) and should be used during Hai-Zi hours (9 PM to 1 AM). When receiving talismans, one must kneel facing the sundial's direction.

The third part details the Five Sacred Peaks True Person worship method:

• Use five jin of realgar (one jin per peak)
• Craft twelve-inch tall figurines from beeswax
• Enclose them in five-dou capacity jars
• Hang them according to directional colors on palace beams
• This benefits palaces, removes malevolent forces, pacifies the four directions, and ensures national prosperity for millennia

The fourth part recounts the White Tiger Talisman's origins:

Documenting sacrificial methods passed down through Yao, Shun, and Yu's reigns:

• Yao transmitted the rites to Shun
• Shun performed rituals beneath Mount Li and obtained mysterious talismans
• The Queen Mother of West sent white-deer-riding envoys presenting white jade rings to Shun
• Auspicious clouds appeared when Shun transmitted the method to Yu in June
• Summoning the Duty God requires 1,200 drumbeats
• Then sequentially invite Transformational Jade Maidens, Five Phases Mountain Spirit Jade Maidens, and Supreme Sovereign Deities
• Requires three days of purification, altar construction with incense and three fruits
• Altar offerings must follow seasonal and Five Phases arrangements with five-colored sacrifices
• Emphasizes these methods must not be casually disclosed

The fifth part explains Five Guardian Talismans' functions:

These talismans suppress eastern malevolent qi, used when these disasters occur:

• Wood essence disturbances
• Poisonous epidemics
• Rampant banditry
• Crop failures
• Mass calamities
• Flood outbreaks
• Locust plagues

(Attributed to the Goumang deity)

The suppression method involves:

• Offering the three sacrificial animals (ox, sheep, pig)
• Establishing an altar at eastern borders
• Twelve-zhang square altar
• Silk cloth flooring
• Sixty wine cups arranged

These contents reflect early Daoist religious practices employing talismans and sacrifices to pray for peace and suppress disasters, demonstrating the complexity of Daoist deity systems and ritual procedures.

This scripture documents Daoist ritual methods for suppressing calamities emanating from the five directions (east, south, west, north, and center). The techniques primarily employ talismans (fulu), ritual offerings, and specific materials to pacify disasters caused by directional deities.

For suppressing southern calamities:

Combine one hu and two dou of white rice with five-colored grains, fashioning human-shaped dragon talismans from white clay. On two zhang-length white silk cloths, inscribe vermilion incantations. Prepare twelve white ceramic urns containing six liang of realgar and twelve jin of cinnabar. Seal the urn mouths with the talismans, then secure with wax. After imprinting with the seal of Ru Shou (Metal Deity of the West), submerge them in deep waters east of the capital—the ritualist must not witness this immersion.

For central calamities:

Establish a twenty-eight zhang square altar at the capital's center, offering sacrifices of the three sacrificial animals (ox, sheep, and pig). Cover the altar with silk cloths, arranging one hundred twenty wine cups and one hu two dou of five-colored rice. Create human-shaped dragon talismans from blue clay, inscribe them on blue silk, then place them in twelve white urns (similarly containing realgar and cinnabar). Seal with the stamp of Gou Mang (Wood Deity of the East) before submerging at the capital's central point.

For western calamities:

Construct a twelve zhang square crimson altar at the western border with three-animal sacrifices. Prepare five-colored rice and human-shaped dragon talismans made from red clay, inscribed on red silk cloths. Twelve red urns containing realgar and cinnabar, sealed with Zhu Rong's (Fire Deity of the South) imprint, are submerged in deep western waters.

These rituals target specific disasters (wildfires, earthquakes, warfare, locust plagues etc.) instigated by directional deities like Zhu Rong, Hou Tu (Earth Deity), and Ru Shou. Each employs precise correspondences of direction, color, and material for maximum efficacy. All ceremonies emphasize sealing protocols—wax-sealed urns, deep-water immersion, and the ritualist's deliberate avoidance of witnessing the final act—as essential secrecy requirements.

The Taishang Dongxuan Lingbao Wuyue Zhenfu scripture primarily documents several types of Daoist talismanic (Fulu) practices. Here is a section-by-section interpretation:

1. Northern Exorcism Talisman:

This talisman is used to suppress disasters caused by Xuanming, the Water Deity of the north. In cases of incessant rain, floods, landslides, or banditry, the following method is employed:

A ritual altar, twelve zhang (ancient measurement, approx. 40 meters) square, is erected at the northern border, draped with yellow cloth. Offerings include sixty cups of rice, 1.2 hu (approx. 72 liters) of five-colored grains, and figurines of humans and dragons molded from yellow clay. At the center, place a vermillion-inscribed talisman on yellow silk (2.2 zhang long), twelve yellow urns containing six liang (approx. 225g) of realgar and twelve jin (approx. 6kg) of cinnabar. The talisman is placed over the urn mouths, sealed with wax, stamped with the Houtu (Earth Deity) seal, and submerged in deep northern waters. The ritualist must not look back after casting.

2. Great Peace Talisman:

Recorded as a method transmitted by the shaman Xian during Emperor Yao’s reign (Phoenix Era, 1st year, 1st month, Jiazi day). By sacrificing to the Five Sacred Peaks (Wuyue), Four Great Rivers, and mountain-deities, it pacifies unrest, halts wars, and dispels plagues. Offerings include the Three Sacrificial Animals (ox, sheep, pig), five hu of clear wine, yellow rice, twelve fruits, and three incense sticks per direction. The altar spans twenty-eight zhang, strewn with white cogongrass (2.2 chi long). A 2.8 zhang pole is erected, draped with five-colored silks (4.1 zhang total). Conducted by purified ascetics and court officials after a three-day fast (Zhaijiao). Tradition holds that spring rituals bring blessings, and three consecutive years of observance usher in universal peace.

3. Authority-Virtue Talisman:

Designed for officials, from the Three Dukes to county magistrates. On the first Wang day (a stem-branch calendar designation) of the lunar year, the talisman is placed in the official’s seal-pouch. It purportedly aids governance, subdues spirits, stabilizes communities, thwarts thieves, and ensures career prosperity.

4. Five Generals’ Talisman:

A military talisman attributed to Fan Li (Spring & Autumn strategist), said to terrify armies of ten thousand. The text notes Fan Li’s use of this talisman on a Jigeng day (specific stem-branch date) to secure Yue’s victory over Wu. Specific rites accompany its use, though details are omitted here.

Notes:

• Hu: An ancient unit (~60 jin or 30kg).
• Dan Shu: Vermillion calligraphy.
• Houtu: Daoist Earth Goddess.
• Jigeng day: A Geng-marked day in the stem-branch cycle.

These talismans reflect Daoist ritual interventions in nature and society.

(Technical terms like Fulu, Zhaijiao, etc., follow the glossary without parentheticals after first use.)

This scripture recounts the story of King Goujian of Yue and his advisor Fan Li (also known as Chi Yizi Pi and Tao Zhugong):

After performing a Daoist Zhaijiao (purification ritual) on Nanshan Mountain, King Goujian of Yue achieved dominance at Langya. However, due to his excessive suspicion, he failed to complete his imperial ambitions. His strategist Fan Li (referred to in the text as "Lord Yuan") recognized the signs of the times and chose to retire to the state of Qi, where he secretly practiced ritual ceremonies and made celestial petitions. Later, Fan Li became prime minister of Qi, adopting the name "Chi Yizi Pi."

Fan Li reflected: "As a merchant, one can amass a fortune of a thousand gold pieces; as an official, one can rise to the highest ministerial position—this represents the pinnacle of achievement for a commoner. But prolonged enjoyment of noble fame brings ill fortune." Thus he returned his ministerial seal. Later settling in Tao, he became immensely wealthy and was honored as "Tao Zhugong." His original name was Shaobo, and he hailed from the state of Xu. Having studied under Jiang Taigong (Lü Shang), he often guided people toward goodness through profound Daoist methods.

The scripture further mentions Fan Li transmitting Daoist teachings to two practitioners named Zhou and Su, as well as to the "Four Haos of Shang Mountain" (four recluses) during the late Qin dynasty. Emperor Gaozu of Han (Liu Bang) once secretly entrusted Zhang Liang (styled Zifang) with a mission, and Zhang often practiced cultivation with these four recluses. Fan Li also had a disciple named Zhu Zhong who traded pearls in Kuaiji and presented Daoist techniques to the court. Though Empress Lü did not adopt them, these methods were preserved alongside prophetic charts.

Note: The term "Jiaofu" refers to a Daoist talismanic ritual (Fulu), while the "Five Sacred Peaks True Talismans" denote spiritual seals associated with the mountain deities of China's five sacred peaks.