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《上清含象劍鑑圖》

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Dongxuan 洞玄部 1 volumes 1,254 characters

About this page. The original text of 《上清含象劍鑑圖》 (Dongxuan 洞玄部, 1 volume) is shown in Classical Chinese as transmitted in the Kanripo (Kyoto University) edition. An English interpretation of the 3 passages on this page accompanies it: select a passage or press “Interpretation” to show it. All texts in English

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Source textInterpretation

Vol. 1

上清含象劎鑑圖國三      天台白雲司馬承禎進 夫四規之法獨資於神術千年之竒唯求於 鳥影舍光冩貌雖覩其儀尚象通靈罕存其 制而鑑之爲妙也貞質内凝湛然惟寂清暉 外瑩覽馬遂通應而不藏至人之心愈顯照 而徵影精變之形斯復所謂有貞明之道也 有神靈之正也捧玩之寳莫先兹器旣可以 自見亦可以鑒物此鑑所以外圓内方取象 天地也中列爻卦備著隂陽也太陽之精離 爲日也太隂之精坎爲月也星緯五行通七 曜也雷電在卯震爲雷也天淵在酉兌爲澤 也雲分八卦節運四時也此表天之文矣其 方周流爲水以瀉四溟内置連山以旌五嶽 山澤通氣品物存馬此立地之文也詞銘四 句理應三才類而長之可以意得此寄言以 明人之文也故曰含象鑑蓋總其義焉勒書 于匣評觀制器之象矣  天地含象日月貞明  冩䂓萬物洞鑒百靈  金亀縁地 龜自卜鏡自照吉可 募光不曜  龜自卜鏡自照吉可  募光不曜  青蓋作鏡大吉昌巧  工刋之成文章左龍  右虎辟不祥朱鳥玄  武順於旁子孫冨貴  居中央 景震劎序 夫陽之精者著名於景隂之氣者發揮於震 故以景震爲名式備精氣之義是知貞質相 契氣象攸通運用之機威靈有應撝神以形 之義已覩於眞䂓收鬼摧邪之理未聞於竒
Interpretation

This passage describes the principles of creation and symbolic significance of the Daoist ritual implement known as the "Shangqing Mirror-Sword Diagram with Celestial Imagery." The content can be divided into three main sections:

I. The Mystical Functions of the Mirror

The mirror (jian) possesses numinous qualities—its polished surface clearly reflects all things, while its inner purity mirrors the mind of an enlightened being. Its circular frame enclosing a square center symbolizes heaven and earth. The mirror face bears the Eight Trigrams (Bagua) representing yin-yang transformations, with the Great Yang (Taiyang) symbolizing the sun and Great Yin (Taiyin) the moon. Additional engravings of stars, the Five Phases (Wuxing), lightning, and other celestial phenomena form patterns emblematic of "heaven."

II. Geographic Symbolism

Water motifs along the rim represent the Four Seas, while central mountain patterns symbolize the Five Sacred Peaks, manifesting the forms of "earth." Four inscribed verses encapsulate the cosmological principles uniting heaven, earth, and humanity.

III. The Sword's Significance

Named "Jingzhen Sword," where jing denotes the essence of yang energy and zhen signifies yin power. Crafted from refined materials attuned to cosmic energies (Qi), this sword channels numinous authority when wielded, possessing efficacy to exorcise malevolent forces.

The passage concludes with auspicious inscriptions:

"Heaven and earth contain the images, sun and moon shine bright,

Illuminating all beings to commune with divine might."

"The golden turtle crawls the earth—divining shell and mirror's sight,

Revealing blessings through their sacred light."

"Blue-canopied mirror brings great fortune's grace,

By master craftsmen's patterns finely traced."

"Dragon left, tiger right avert misfortune's trace,

Vermilion Bird and Dark Warrior guard this space."

"May descendants dwell in wealth's embrace."

Collectively, these elements demonstrate how Daoist ritual implements integrate cosmic symbolism, yin-yang philosophy, and apotropaic functions.

制此所以劎面合隂陽刻象法天地乾以魁 罡爲抄坤以雷電爲綘而天罡所加何物不 伏雷電所怒何物不摧佩之於身則有内外 之衛施之於物則随人鬼之用矣 唐明皇御批并詩  勑得所進明照寳劒等舍兩矅之暉禀八  卦之象足使光廷仁壽影㓕豐城佩服多  情慙式四韻 寶照含天地神劎合隂陽日月麗光景星斗 截文章冩鑑表容質佩服爲身防從兹一賞 翫永徳保齡長    進司馬天師鑄舍象鑑表 (臣)聞川嶽逢時猶能顯瑞草木應運尚或呈 样况(臣)生遏昌朝長居比屋茍有竒物合進 眀庭(臣)先收得唐司馬天師爲明皇所鑄舍 象鑑一面家傳累世掌祕多年其鑑外圓法 天内方則池配坎離於日月布雲氣於山川 右則定位於天淵左則表威於雷電八卦咸 列四溟克周包其道於乾坤震其功於邪魅 故名合象以應 至尊其圓見祕於玄科其事顯存於道藏竊 念臣樵漁賤族樗櫟頑材濫親鄒魯之風叨 遇陶唐之化其鑑故難藏隱式合彰明謹随 狀上進凂蹟 天聦(臣)無任兢惶殞越激切屏營之至伏候 勑旨  景德二年十月日(臣)吳及狀奏   鑄劒鏡法并藥 凡鑄劎鏡須得百鋉眞鐡可鑄凡鍊鐡既精 無硃砂銀勾鐡不名精劒所以太古劎神鏡 自軒轅黃帝受神胥公法後傳左丘子鏌鎁
Interpretation

The Shangqing Hanxiang Sword-Mirror Diagram scripture primarily describes the crafting principles and efficacies of a unique Daoist ritual implement—the Hanxiang Sword-Mirror.

The creation of this sword-mirror adheres to the laws of Yin-Yang and the Five Phases (Wuxing): the blade embodies the harmony of Yin and Yang, while its engraved patterns emulate celestial and terrestrial movements. The Qian trigram (representing Heaven) is adorned with the seven stars of the Northern Dipper (Beidou), while the Kun trigram (representing Earth) features thunderbolt motifs. The text states that this sacred implement possesses boundless power—the might of the Celestial Stem Stars (Tiangang) can subdue all beings, and the force of thunderbolts can obliterate all obstacles. Wearers gain both internal and external protection, and when wielded, it facilitates communication between the realms of humans and spirits.

The scripture includes an imperial commentary and poem by Emperor Xuanzong of the Tang Dynasty, praising the sword-mirror for encapsulating the supreme principles of Heaven and Earth. He lauds the divine sword for uniting the Dao of Yin-Yang, with the radiance of the sun, moon, and stars reflected within it. Wearing it not only cultivates one’s nature and life (Xingming) but also prolongs longevity.

Also recorded is a memorial by the Song Dynasty Daoist Wu Ji, who presented this treasure to the emperor. He mentions that the Hanxiang Mirror was originally forged by Celestial Master (Tianshi) Sima for Emperor Xuanzong. Its outer circle symbolizes Heaven, while the inner square represents Earth. The mirror’s surface is engraved with depictions of the sun and moon, mountains and rivers, clouds and qi, and the Eight Trigrams (Bagua), granting it the power to ward off evil and suppress malign forces.

The final section details the specific method of crafting the sword-mirror: it must be made from repeatedly tempered steel, infused with cinnabar and silver. This forging technique is said to originate from the era of the Yellow Emperor, transmitted by the divine artisan Xu Gong and later passed down through Daoist sages like Zuoqiuzi.

(Note: The sword-mirror is a significant Daoist ritual implement, combining the dual functions of sword and mirror. It serves both as a tool for spiritual cultivation and as a talisman for exorcism and protection. Tiangang refers to the Northern Dipper stars, while Bagua represents the foundational cosmological symbols in Daoism.)

干将吳越奇霄公皆㑹神鑑靈劎法後人不 得硃砂銀句添精鐡難以鑄成仐先火鍊硃 砂成銀次鍊鐡句添相雜取年月日時劒鏡 如前法所圖樣又别作尺寸辰様或大小各 有法度也   鋉砂成銀法 上色山澤銀半斤丹砂半斤鉛末半斤汞半 斤  右件杵令匀納瓷合中麵裏一重三指厚  坐沙甑中蒸七日冷取出成上色銀復以  垍合成固濟入灰池中養火十四日日足  五斤火鍛取出𥃆蓋韛之立成至寶 上清
Interpretation

This passage describes ancient esoteric methods for forging divine swords and precious mirrors, divided into two main sections:

I. Key Forging Principles:

1. Legendary smiths like Ganjiang and the Duke of Wuyue Qixiao mastered these secret techniques, but later generations found them difficult to comprehend.

2. Essential materials include cinnabar, silver, and refined iron, though conventional methods prove inadequate. Specific steps involve:

  • First transforming cinnabar into silver through pyrometallurgy
  • Then alloying iron with this special silver
  • Selecting auspicious dates and hours to commence work
  • Following precise dimensional specifications for swords and mirrors

II. Detailed Cinnabar-to-Silver Alchemical Formula:

Ingredients:

  • Half-catty of premium mountain silver
  • Half-catty of cinnabar (dan sha)
  • Half-catty of lead powder
  • Half-catty of mercury

Production Method:

1. Thoroughly grind and mix ingredients in a porcelain crucible

2. Seal with three-finger-thick dough casing

3. Steam in a sand steamer (ancient vessel) for seven days, then cool to obtain refined silver

4. Seal with clay and refine in an ash pit with gentle fire for fourteen days

5. Finally smelt with five-catty intense flame, removing the lid for oxygenation to create the supreme treasure

(Note: This represents specialized Waidan [external alchemy] practices where Daoists believed such secret processes could create spiritually charged ritual implements. The text concludes with its source: "Shangqing Hanxiang Sword-Mirror Diagrams" scripture)

含象劎鑑圖(終)

Source text: Kanripo 漢籍リポジトリ(KR5b0115); Licence: CC BY-SA 4.0 · Report an error / feedback