《靈寶玉鑑》Vol. 11

Chapter 11, Part 3 of the Lingbao Jade Mirror discusses the method of "Dividing the Lamps and Establishing Sacred Implements." This scripture passage elucidates the profound meaning and practical procedures of the lamp-division ritual in Daoist ceremonies.

The scripture states: The illumination of the Three Luminaries (sun, moon, and stars) forms the foundation of heaven and earth. The three primordial Qi (Xuan, Yuan, and Shi—the fundamental energies that constitute the cosmos in Daoist belief) are the source of all creation and the root of both celestial and human existence. From the chaotic realm of Great Brahma, these three Qi radiate light, giving birth to heaven and earth, the sun and moon, and all the stars. Therefore, when performing the Lingbao Great Rite to open the altar, practitioners emulate the scene of cosmic creation by dividing lamps and arranging torches to activate the light of the Three Qi, thereby restoring the radiance of the Three Luminaries. Striking golden and jade ritual instruments harmonizes Yin and Yang, facilitating the transformation of all things—all in accordance with the natural workings of the Dao.

It is essential to recognize that the formless Ancestral Qi (the most primordial energy) and the five-colored Light of Wisdom are the true foundations. From One to Three, and from Three to Nine, through transformations of nine times nine, myriad rays of light emerge, illuminating the Nine Heavens and Nine Earths (the celestial and terrestrial realms), making all things transparent within and without. Then, in the golden and jade ritual instruments, one perceives the soundless sound; within the transformations of Yin and Yang, one operates the unchanging transformation (the essence beyond appearances), merging with the Dao as one. Thus, all living beings may forever find their refuge. This is the profound meaning of penetrating the mysteries of the Dao, where no barriers exist between the hidden realms and the human world.

The specific method for performing the lamp-division ritual is as follows: First, roll paper inscribed with the Light of Wisdom talisman into the shape of a candle. At noon, use sunlight to kindle the flame while reciting the Solar Radiance Incantation:

"O brilliant radiance of the sun,

Divine light pierces the Three Pure Heavens.

Qi disperses through the realm of Mysterious Silence,

Spiritual mist arises in the Purple Court.

Riding wind and mist, soaring freely,

Wandering carefree in formlessness.

Swiftly, swiftly, in accordance with the statutes!"

This method draws upon the righteous energy of the sun. First, light a main lamp before the sacred image of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun). When ascending the altar, the ritual master visualizes this lamp emitting golden light like the sun, merging with their own body to form a translucent solar disc within. Then, they circulate Qi from the Muddy Pellet Palace (upper Dantian) at the crown of the head, uniting it with the precious light of the Celestial Worthy of Primordial Beginning. Next, use the talisman candle to divide the flame from the main lamp, symbolizing the process of "the Dao gives birth to One, One gives birth to Two, Two gives birth to Three, and Three gives birth to the myriad things," causing countless rays of light to illuminate all directions. At this moment, the celestial sages and all sacred beings of the Three Realms unite with this precious light, ascending together to the ritual altar, transforming both the earthly altar and the hidden realms into a heavenly paradise.

Upon completing the lamp-division ritual, place the remaining candles into the main burner and silently recite the incantation:

"The Supreme Great Dao bestows the Light of Wisdom,

Radiant lamps illuminate the realm of spirit.

All heavens shine with universal brightness,

The underworld is filled with clarity.

The ritual master's body becomes transparently luminous,

The five viscera generate resplendent radiance."

This passage describes the Lingbao School's (one of the major Daoist traditions) lamp rituals and talismanic practices (fulu) involving the invocation of divine light for the salvation of departed souls.

The opening incantation "Yan jing zhao taiyuan" (Flaming radiance illuminates the primal origin) initiates the ceremony, signifying the blazing light penetrating the cosmic source and swiftly connecting with the Jade Capital (the highest Daoist heaven). "The decree of the Three Heavens' Dao-Lords" refers to the mandate issued by the Three Pure Ones (Sanqing, the supreme Daoist deities).

The subsequent "Distribution of Wisdom Light" chant describes sacred scriptures (precious registers and jade caskets) emitting auspicious illumination, with ritual lamps brightening the Three Realms (heaven, earth, and underworld), even penetrating the deepest Yellow Springs. This prayer seeks salvation for all beings on this auspicious occasion, guiding them back to the Dao's primordial source. "The Dao generates the One Qi" signifies the Dao's manifestation as primal energy, while "myriad transformations achieve perfection" indicates all beings returning to perfect wholeness.

The "Jade Clarity Wisdom Light Talisman" summons celestial radiance. Its incantation mentions how the light of sun, moon and stars dispels darkness, with the Primordial Heavenly Venerable's (Yuanshi Tianzun) qi evolving into the Three Powers (heaven, earth and humanity). This talisman requires specific calligraphic techniques (jade secrets/root qi) to merge celestial light with the practitioner's spiritual radiance—a single point of illumination multiplying infinitely like interlinked lamps illuminating all directions.

The "Mysterious Qi Treasure Light" (azure) and "Primal Qi Treasure Light" (golden) talismans correspond respectively to the Jade Clarity and Upper Clarity heavens. The phrase "blending the three qi" refers to harmonizing the primordial energies of Mystery (xuan), Primal (yuan), and Beginning (shi), while "flowing auroras scattering crystals" depicts qi circulating like radiant mist. These talismans require the witness of Thirty-Two Heavenly Emperors, transmitted through the Dragon-Tiger Generals (guardian deities) to open the celestial gates connecting heaven and earth.

The complete ritual coordinates talismans, lamp light, and specific hand seals (jue) to invoke celestial radiance for purifying the underworld and assisting souls' ascension. The concluding phrase "urgently urgent according to the law's command"—a standard Daoist imperative—signifies immediate execution of the Heavenly Venerables' decree.

This scripture describes a ritual scene from the Lingbao tradition (one of Daoism's major schools), focusing on how the Three Supreme Deities (Lord Lao the Most High, the Celestial Worthy of Numinous Treasure, and the Celestial Worthy of Dao and De) create heaven and earth while universally saving sentient beings through talismanic incantations and primordial Qi (the primal energy).

The opening depicts the mysterious Dao realm: within the void, the Three Luminaries (sun, moon, and stars) shine brilliantly as Lord Lao the Most High (one of the Three Pure Ones) manifests the supreme Dao. The Qi of true origin permeates the cosmos, giving form to all things, harmonizing the Three Primes (heaven, earth, and water officials), and blending the Nine Qi (nine types of primordial energy).

The command section begins with the fusion of the Jade Dawn realm (the immortal abode of the Celestial Worthy of Primordial Beginning) and the celestial vault, creating wondrous phenomena. Amidst flying dragons and dancing phoenixes, countless immortal chariots (cloud-borne divine vehicles) carry saints from the infinite realms and guardian immortals descending to earth. The ancestral Qi (fundamental energy) circulates perfectly as the Great Sage of Central Emptiness manifests within the mysteries of the Three Heavens (Jade Clarity, Upper Clarity, and Great Clarity). When the celestial gates open, jade maidens bearing divine edicts report human affairs to the upper realms.

The command section of the Celestial Worthy of Numinous Treasure (one of the Three Pure Ones) mentions the "Primordial Qi Radiance Talisman," activated through hand mudras with the Great Clarity Lamp (a Daoist ritual implement). The incantation describes how Nine Yang (pure yang energy) generates illumination in all directions, while the Mysterious Perfected Ones (high-ranking celestial officials) govern the Three Realms (heaven, earth, and water deities) and myriad spirits, nurturing all existence through unified Qi.

The command section of the Celestial Worthy of Dao and De (Lord Lao) emphasizes the Great Clarity and Supreme Ultimate realm, where Five Qi (Five Phases energy) harmonizes and hundreds of deities merge. When virtue reaches perfection, all spiritual practices culminate, allowing the mysterious Dao to illuminate all directions. Sun and moon radiance penetrates the underworld, granting light to all suffering souls.

The final section details the application of the "Three Heavens Three Qi Talisman": originating from the primordial Three Qi (most fundamental energy) that created heaven and earth, sun, moon and stars. Practitioners blend these Three Qi within the Three Dantian (upper, middle, and lower energy centers) to awaken their intrinsic radiance. The Lamp Separation Ceremony (a key ritual) then connects the three lights (sun, moon, stars) through talismans, arranging lamps to symbolize cosmic illumination and yin-yang harmony. The presiding Daoist master (gaogong) ritually manipulates the lamps while participants circumambulate the altar with lights before returning to their positions.

The incantation for the Lamp Separation Wisdom Light Talisman describes: nine suns shining with noonday brilliance cycling with the peak six yin energies. The wisdom light of the Three Pure Ones (Jade, Upper, and Great Clarity) interplays with the radiance of the Five Planets and constellations. Lunar essence permeates the Seven Originals (stellar lords), while solar essence transforms into auspicious pivots. The Three Pure Ones manifest their celestial presence as the Three Platforms stars (auxiliary stars of the Big Dipper) shine down.

The salvation section portrays souls trapped in the three wretched paths (hell, hungry ghosts, animal realms) within the Fengdu underworld, their darkness dispelled by the deities' wisdom light like sunrise. All who receive this grace may ascend to paradise. The closing phrase "ji ji ru lü ling" (immediately in accordance with the statutes) is a standard Daoist incantation ending indicating instant efficacy.

This scripture primarily describes two Daoist ritual protocols: the Lamp Division Ceremony and the regulations for using ritual bells and chimes.

In the Lamp Division Ceremony, the incantations recited by the Daoist priests depict a scene of sacred illumination: the yang qi of the nine celestial layers merges with the radiance of the sun, moon, and stars, while the three splendors (Jing, Qi, and Shen) blend with stellar essences. This light of wisdom arches across heaven and earth like a rainbow, illuminating the underworld. It can pacify the sufferings of the three infernal paths (the path of fire, path of blood, and path of blades), extinguish volcanic flames, melt icy barriers, and even transform weapons into forests of jade trees. The ceremony concludes with priests invoking twelve celestial deities including the Lords of Sun, Moon, and Stars to disperse the lamp's radiance throughout the spirit world.

Regarding bell and chime protocols: the golden bell must first summon yang spirits (positive deities), while the jade chime first summons yin spirits (negative deities). Priests activate these ritual instruments through specific tooth-tapping techniques—twenty-five taps with the left teeth summon the golden bell to call celestial troops, thirty taps with the right teeth strike the jade chime to gather true spirits, and twenty-four central taps communicate directly with the Heavenly Emperor. These numbers correspond to cosmic yin-yang calculations and must be coordinated with talismanic invocations of the two guardian generals Pifei and Jintan (Chu Fei and Yang Fu), who wear celestial warrior crowns and special robes.

The text further details two major deities: the yang spirit "Lord of Nine Harmonies" Lu Hui (styled Yanling), an eight-foot-tall figure wearing a three-beam crown and crimson robes who purifies heaven and earth with his sword; and the yin spirit "Lord of Ten Unions" Lu Tong (styled Yongfu), similarly attired in white robes with a sword that nullifies underworld punishments. The ritual concludes with regulated breathing that spreads auspicious qi like moonlight throughout the ten directions.

Note: Terms like "mao/wen," "you/wen," and "jujue/zuqi" represent esoteric notation in Daoist scriptures indicating specific brushstroke sequences or visualization techniques for talismans.

This text records the Daoist talismanic incantations (Fulu) and ritual procedures for summoning deities and arranging the altar. The content is divided into several sections:

First is the incantation for summoning the "Great General Who Guards the Altar." The Daoist priest recites the spell, petitioning the Xu Huang (a high Daoist deity) to issue a divine decree, summoning spirits from the Mysterious Bright Realm to subdue demons and facilitate the gathering of true spiritual energies. The chant mentions "harmonizing the two Qi (Yin-Yang energies)" to hasten the deities' arrival at the ritual altar.

Next comes the talismans for summoning the Yang spirit "Lord of Nine Harmonies" and the Yin spirit "Lord of Ten Unions." The Yang spirit's talisman should be affixed to the bell and chime stand, while two copies of the Yin spirit's talisman must be burned. In the incantation, the priest declares his worship of true deities and audience with high-ranking Celestial Lords (Dijun), requesting divine assistance in sealing debts, binding evil forms, while enabling himself to absorb spiritual Qi and comprehend divine will.

A particularly powerful incantation follows, describing how divine majesty arises within the body while celestial soldiers array outside. The eyes emit spiritual light, the head wears the Seven Stars (of the Big Dipper), and the feet tread upon the Mystic Principles (of celestial order), enabling the destruction of countless malevolent spirits.

Subsequent sections detail the directional altar arrangements with five corresponding talismanic commands for east, south, west, north, and center. Each direction has specific hand mudras (like the Mao seal, Wu seal), associated primordial Qi (Eastern Qi, Southern Qi etc.), and guardian deities:

• The east is protected by the Azure Spirit Primordial Elder Lord, with chants mentioning the sprouting of nine Qi and arrangement of the Eight Trigrams (Bagua)
• The south guarded by the Cinnabar Spirit True Elder Lord, with incantations describing three Yang Qi and blazing vermilion flames
• The west presided over by the White Spirit Pure Elder Lord, referencing Venus and the Seven Stars guarding the spirit
• The north governed by the Five Spirits Mysterious Elder Lord, with spells concerning the mysterious virtue of five spirits and unobstructed transformation
• The center commanded by the Yellow Spirit August Elder Lord, who oversees all deities and governs the four great elements (earth, water, fire, wind)

The text concludes by stating these talismanic commands are implemented by decree of the Mysterious Capital Bureau (a Daoist celestial institution). Each incantation ends with "ji ji ru lü ling" (immediately according to celestial statutes), the standard Daoist formula indicating urgent compliance with divine law.

At the request of the patron (the host of the Zhaijiao ritual), a grand Pudu Daoist altar (a large-scale ceremony for universal salvation of souls) is established at a designated location to last several days and nights, praying for the salvation of a specific deceased soul. According to Daoist liturgical protocols, a ceremonial space must be borrowed to set up the altar.

This formal declaration is written in seven lines and executed after being signed by the presiding Daoist priest (the designated officiant). When constructing the Five Directions altar, wooden tablets made of catalpa or cypress—measuring nine inches in length, 1.4 inches in width, and 0.2 inches in thickness—are inscribed with seal-script talismanic texts. Before formally erecting the altar, incantations must be recited at each of the five directions, followed by a standardized consecration ritual.

The Five Directions Land-Borrowing Talismans (invocations to borrow sacred space from heaven and earth) employ celestial script (jade-character spiritual writing), each corresponding to one of the five directions: East (Zhen pattern/Xu breath), South (Li pattern/He breath), West (Dui pattern/Xi breath), North (Kan pattern/Chui breath), and Center (Zhong pattern/Xi breath). These talismans are written on yellow paper—front side bearing the sigil, reverse side containing the declaration—and posted before the five directional altars. If a pre-existing altar is used, the talismans need only be written and burned at their respective directions.

The collective invocation states: "The primordial Qi (vital energy) transforms and generates the Five Directions, aligning with the Dao's principles to widely disseminate its teachings. The supreme mysterious methods resonate through the void, as the Celestial Emperor's decree illuminates the underworld." The closing formula chants: "Urgently, by the ordinance of the Five Ancient Celestial Lords."

Additionally, there are Ten Directions Altar-Stabilizing Talismans (sigils to pacify the ceremonial space), covering the eight compass points plus zenith and nadir. These are inscribed with cinnabar on cypress tablets (12 inches long, 3 inches wide, 0.1 inches thick) and placed in purple silk pouches at the ten altar directions. These talismans secure the ritual space and dispel demonic obstructions.

(Note: The terms "Xu, He, Xi, Chui, Xi" refer to Daoist Five Phases breathing techniques correlated with the internal organs, here employed in conjunction with the directional talismans.)