《靈寶玉鑑》Vol. 34

The thirty-sixth volume of the Lingbao Jade Mirror (Lingbao Yujian) reveals the profound relationship between mental activity and spiritual cultivation through its discussion of "transforming ritual offerings." All phenomena in the world arise from the mind and can also dissolve through it. What truly gives us life is the Primordial Spirit (Yuanshen, our innate spiritual nature), while what leads us astray is the conditioned mind of acquired consciousness. Only by deeply understanding this mysterious principle can one grasp the immense power of mental activity—capable of bringing both benefit and immeasurable harm.

At birth, a person manifests purely as the Primordial Spirit, free from the discriminating tendencies of the conditioned mind. But as the four elements of earth, water, fire, and wind coalesce to form the physical body, the Primordial Spirit condenses into the conscious mind, which gradually drifts away from its source while dwelling in the flesh. Once the mind departs from its origin, thoughts proliferate. A single persistent thought can trigger a hundred actions; a hundred actions give rise to countless karmic conditions. If thoughts incline toward goodness, they may lead to becoming celestial immortals, virtuous humans, or divine beings; if they lean toward evil, one may fall into the realms of hell, hungry ghosts, or beasts. All this stems from the initial direction of thought.

In the vast world, among all embodied beings, no craving is stronger than the fear of hunger and cold—an attachment that persists even unto death. Thus, the Lingbao tradition (a major Daoist lineage) established rituals of salvation for the netherworld, embodying the compassion of the Dao by using food to awaken sentient beings. Through the ritual offering of sustenance, practitioners come to understand the true meaning of mind cultivation. Once this insight is realized, where would hunger or thirst persist? By satisfying beings through ritual offerings, they are led to abandon delusion and return to their true nature. The scriptures mention delicacies such as the "Eight Assemblies and Five Kitchens" or the "ghee of enlightenment and sweet dew"—yet these are all inherent nourishment of the Dharma Body (the transcendent state of realization), for the self-nature is originally complete. Why seek externally? Clinging to external pursuit only deepens illusion.

As for the specific method of transforming offerings (a ritual that converts ordinary food into sacred sustenance): The ritual master visualizes themself as the Heavenly Worthy Who Relieves Suffering (Jiuku Tianzun, a Daoist deity who aids lost souls), while the assembly visualizes as perfected beings (Zhenren). The altar is arranged as a three-tiered jeweled platform, with crimson and purple light ascending from the center into the heavens. The master envisions the Three Pure Ones (Sanqing), the Supreme Compassionate Lord (Taiyi Cizun), the Ten Directions' Saviors of Suffering (Shifang Jiuku Zhenren), along with the sun, moon, stars, and all deities of the Three Realms witnessing from the void. Next, they visualize celestial gates releasing infinite golden rays of Dao-Qi (Daoist vital energy), pouring layer upon layer into their body and the ritual water vessel, illuminating both inside and out. Then, the manifestation of five-colored radiance appears... (further visualization details omitted).

In the east appeared ten circular halos of light, resembling the luminous rings around the moon, illuminating all directions between heaven and earth, bathing the entire world in radiant clarity. At the center of these halos sat the Celestial Venerable of Great Unity (Taiyi Tianzun, one of Daoism's supreme deities), wearing a crown of jasper and draped in a magnificent cloak woven from azure feathers. In his left hand he held a bell of blue-hued crystal, while his right grasped a branch of celestial verdure, seated serenely upon a golden lotus throne encircled by nine lions. These lions breathed forth flames from their mouths, surrounding the compassionate Tianzun in a ring of fire.

Within the fiery radiance shimmered nine-colored circular lights, dazzling as the sun. From between Tianzun's eyebrows streamed a white silken light, radiating outward like countless spears and swords. The lotus throne bore thirty-six smaller blossoms supporting the deity's feet. His countenance shone like gold and jade, his wisdom bright as the sun. To his left stood the Zhenren Who Saves from Suffering, to his right the Zhenren of Great Benevolence, with eighty-one divine lords attending them. The officials and generals of the Five Directions' Great Unity (guardian deities), the merit-recording Qingxuan Gongcao, the Yellow Register Youths, Jade Maidens and Golden Boys, Divine Kings and Mighty Warriors—all manifested within the five-colored numinous light of the east.

Tianzun's radiance illuminated the tenfold world, showering sweet dew to nourish the ritual offerings (fashi), with auspicious qi flowing endlessly. Together with the assembled zhenren and divine officials, he recited the True Words of Sweet Dew, causing the offerings to multiply infinitely, their fragrance permeating the void.

Next came the visualization practice (lingshu cunxiang): First form the mudra (hand seal) for Liberating the Three Paths and Five Bitternesses (a gesture for saving lost souls). With each directional orientation, visualize the primordial qi of that direction—nine qi currents for the east, three for the south, seven for the west, and five for the north—channeling them into the offerings and water vessel. Then envision yellow primordial qi gathering from all five directions, while the light of sun, moon, and stars draws qi from the Thirty-Two Heavens to weave a luminous net that descends upon the offerings. After reciting three times, visualize crimson light from the four quarters enveloping the altar, finally merging into a five-colored rainbow that descends.

The practitioner should contemplate their five viscera forming a colossal sphere of light encompassing the entire void, as if standing within the Palace of the Sun (Rigong). The offerings multiply from one to two, two begetting three, three expanding to nine—until infinite abundance fills heaven and earth. All celestial deities, earthly spirits, and beings of the six realms partake to their fulfillment.

The ritual concludes with the Eastern Ladle Tray Offering Talisman (marked with the Mao lunar station/eastern qi), a special fulu (talisman) for eastern altars that must align with the qi of the east.

This text documents several important talismans (fulu) used by the Lingbao (Numinous Treasure) tradition of Daoism during the "Hushi" ritual—a zhaijiao (purification ceremony) for liberating deceased souls. Each talisman corresponds to a specific direction, employing distinct hand mudras (finger gestures like "Wu-wen" or "You-wen") and harnessing the Qi (vital energy) of the Five Phases (e.g., southern Qi as Fire, western Qi as Metal).

The first set comprises the Five Directions Hushi Talismans: the Southern Hushi Face Talisman, Western Hushi Plate Talisman, and Northern Hushi Plate Talisman, with additional talismans for the celestial and terrestrial directions. The Soul-Summoning Feast Talisman beckons spirits to partake in offerings. Its incantation incorporates the mantra "Om Hong Zha Li," requiring 36 inhalations to absorb the essence of the Five Directions before sealing with the Golden Light Mudra.

The Precious Nectar Talisman's chant declares: "Though the void is formless, it responds to all things; golden nectar and jade dew (elixirs of immortality) radiate abundance, uniting form and spirit (xing-shen) with the eternal Dao." Visualizing the essence of seven treasures flowing into the ritual vessel, the talisman is burned as an offering to the departed.

The Invocation of Celestial Truth Talisman summons deities, opening with homage to the "Venerable Emptiness" (supreme Daoist divinity) and the "Lord of Profound Mystery" (referring to Yuanshi Tianzun). It extols their creation of heaven and earth, compassionate salvation, and power to liberate beings from hell—restoring souls to life ("reviving withered bones").

The Fengdu Hell-Breaking Talisman specifically shatters infernal realms. Its chant depicts Fengdu (the Daoist underworld), beseeching the infinite light of Lingbao Tianzun to pierce hell's fiery seas, enabling souls to ascend on fragrant clouds and lotus thrones.

The Path-Opening Talisman's verse describes meritorious golden light illuminating the underworld, while scented waters from Hua Pool (celestial springs) let souls dwell peacefully in the Twelve-Storied Tower (symbolizing both the throat's energy passage and paradise), roaming freely in heavenly realms.

The final Talisman of Departure from the Frozen Courts (referring to icy hells) survives fragmentarily, yet reveals shared features: Sanskrit-derived mantras (e.g., "Om Vara Gong Di"), combined with visualization (cunxiang), mudras, and incantations to liberate souls. The entire ritual embodies the Daoist ideal of "perfecting both form and spirit" (xing-shen ju miao).

This scripture records several Daoist talismanic incantations (fulu with spiritual power) along with their corresponding mantras, primarily used in rituals for liberating deceased souls, dispelling fear, and nourishing the spiritual essence.

The incantation for the "Talisman of Dispelling Terror" conveys: Sentient beings undergo countless kalpas of suffering in the cycle of rebirth, and upon falling into hell realms become paralyzed with fear. Reciting this mantra enables departed souls to transcend terror, follow the guidance of immortal scriptures, jointly cultivate the supreme Dao, and ultimately pay homage to the Jade Pure Realm (one of Daoism's highest celestial spheres). The concluding phrase "urgently urgent according to the ordinance" (jiji rulüling) is a standard Daoist mantra ending indicating immediate efficacy.

The "Talisman for Nourishing Hun and Po Spirits" describes the mystery of spiritual essences: Though the numinous mushroom has no roots, it is the source of all wonders. Within the human body reside the seven po (the seven yin spirits in Daoist physiology) and three hun (the three yang spirits). Twenty-four perfected deities (referring to the body's internal gods) move between realms of obscurity, existing through kalpic cycles and sustained by qi. Through cultivation, the gods of the five viscera blossom, and the three platforms (referring to the three dantian energy centers) flourish. Ultimately, the hun and po ascend transformed, riding clouds and mists, guided by the Jade Perfected Divine Lord (a protector deity), escorted by hosts of spirits to celestial ascension.

The "Nectar-Sprinkling Talisman" serves for soul liberation: It pities sentient beings suffering in endless night, with hell's fierce flames spewing from throats as departed souls endure unbearable hunger and thirst. Sprinkling this celestial nectar brings cool relief, benefiting all wandering spirits who then ascend to the Great Brahma Heaven (the highest celestial realm).

The "Jade Nectar Talisman" further describes: This miraculously cool ambrosia carries inconceivable dharma-flavors, its fragrant essence nourishing the seven perfected. Souls receiving this spiritual feast ascend to the Purple Tenuity Palace (celestial abode) to enjoy heavenly delicacies. All hungry ghosts taste the nectar's essence, transformed into numinous treasure elixir, shifting from yin to yang, elevating sunken souls to the Celestial Metropolis.

Finally, the "Empowered Spiritual Feast Talisman" contains a briefer incantation: With bowed head we worship the Celestial Worthy of Primordial Beginning (Daoism's supreme deity), gathering radiant light to collect scattered souls. These mantras incorporate Sanskrit dhāraṇī (such as "Oṃ ṭāre svāhā"), reflecting Daoism's assimilation of esoteric Buddhist practices into its unique cultivation methods.

During cultivation, focus your intention on the navel region (Dantian), maintaining physical and mental tranquility. In daily activities—whether walking, sitting, or reclining—preserve a state of empty serenity. Breathe deeply and continuously, as if practicing stillness in the mysterious chamber of meditation. When hungry, nourish yourself with "Yellow Sprouts" (a Neidan term referring to primordial Qi); when thirsty, drink the "Jade Nectar" (symbolizing the body's vital fluids).

The practitioner must let the spirit (Shen) govern the body, subduing inner demons to unite body and mind in cultivating true Yang Qi. When the practice matures, one may contemplate the realm of the Great Void, roaming freely in emptiness to attain perfect harmony. This state transcends the cycle of life and death, entering the eternal realm without beginning or end. Practitioners should understand that within the vast silence of the void, what appears as dissolution actually aligns with the Dao's movement, embodying profound principles. Attaining the Dao is not achieved through forceful transcendence but by accumulating virtuous deeds, ultimately returning to the non-dual ultimate reality—free and unconstrained, yet unattached.

The following are methods for applying several talismanic incantations:

Transformation of Fragrant Offerings Talisman: Suddenly, the dark abyss of Fengdu (the Daoist underworld) radiates brilliant light, illuminating the netherworld to summon wandering souls to receive incense offerings. Through the Lingbao refinement ritual, even the bones of the deceased may ascend, witnessing celestial banquets and recognizing their path home. The incantation concludes with "Swiftly, swiftly, in accordance with the Celestial Emperor's decree" to signify immediate effect.

Wisdom-Sustaining Dharma Feast Talisman: This rare and profound merit opens the path to the netherworld, carried by the wind of true Dao. Like a ferry reaching the far shore, its wisdom offers boundless salvation. Each thought becomes a cause for liberation, allowing ascent on rays of light. It similarly ends with "Swiftly, swiftly, in accordance with the Celestial Emperor's decree," guiding souls to the Pure Realm.

Great Brahma Primordial Chaos Talisman: This depicts celestial scenery—within jade mountains and golden palaces, the Supreme Celestial One (Shangyuan Tianyi) transforms into a sacred spring. Six dragons draw his chariot, while the Seven Perfected Ones (high-ranking immortals) present divine fruits of exquisite fragrance. Celestial fire manifests as sacred bells, with the Great Brahma's Qi circulating through all directions. The incantation includes multiple Sanskrit mantras.

Nine Transformations Dharma Feast Talisman: Used in conjunction with the Nine Heavens Spirit-Generating Chapters. While drawing the talisman, visualize the Heavenly Venerable appearing from the crown of the head, with three apertures on the face emitting rays of light—transforming into jade, gold, and silver radiance—absorbed into the three Dantians (upper, middle, and lower). Blend the green, yellow, and white Qi, raising it to the Niwan Palace (crown of the head) to become primordial origin. Uniting inner and outer, silently recite the "Forming Brahma from Emptiness" incantation, then infuse the talisman with true Qi. At this moment, celestial delicacies fill the Dharma realm, delighting all heavenly immortals. Finally, inscribe the character "敕" (imperial decree) as a seal, visualizing the Jade Emperor's majestic form over three characters, his golden talisman guiding Qi to manifest within.

This passage describes an intricate talismanic ritual from the Daoist scripture "Lingbao Jade Mirror," comprising several key stages:

The ceremony begins with reciting the Jade Emperor's Edict and the Golden Light Incantation. After chanting, the practitioner channels vital Qi (qi) into the ritual paper while visualizing golden rice and jade nectar, inviting deities and spirits from the ten directions to partake. When drawing the talisman (fulu), one must first inscribe the command character "敕" (imperial decree), then meditate upon the sun, moon, and stars above nine specific characters while silently reciting the Celestial Pivot Incantation of the Sun and Moon. This gathers the tripartite radiance of celestial energies into the lower dantian (energy center).

The vital Qi then ascends from the coccyx through the Governing Vessel, erupting from the crown as five-colored energies (azure, yellow, crimson, white, and black) that fill the sky. These transform into sacred ritual food (fashi) resembling falling snowflakes, providing infinite nourishment for all beings across the Three Realms and Six Paths of existence. Even a single grain of this consecrated food possesses miraculous transformative properties.

The practitioner then draws another breath into the talisman, sealing it again with the "敕" character. Special manipulations involving the Five Phase energies (Metal, Wood, Water, Fire, Earth) are performed around the character "魅" (specter) at the talisman's base. Mystical incantations like "Om Hum Trah Li" summon specific deities, with references to "Yellow So-and-so" likely indicating a particular spirit or talismanic messenger.

The ritual repeatedly employs classic Daoist phrases like "Swiftly, swiftly, in accordance with the statutes and ordinances" to emphasize immediate execution. It invokes high-ranking deities including the Celestial Worthy of Great Unity (Taiyi Tianzun), Primordial Heavenly Emperor (Yuanshi Shangdi), and Mysterious Sovereign (Xuan Huangdi) to subdue demonic obstructions and disseminate teachings. The ceremony concludes by beseeching divine kings like the Great Brahma Spiritual Official to perform inconceivable transformations, converting ordinary food into purified ritual offerings.

Note: The "▲" symbols likely represent esoteric sigils or secret characters commonly used in Daoist talismans to embody specific mystical powers.

This passage primarily discusses Daoist ritual practices involving incantations and fulu (talismanic script used in Daoist magic) for transforming food and universally bestowing sweet dew (ganlu). The core content consists of several sets of food-transforming mantras and their corresponding talismanic applications.

The text first introduces three levels of food transformation: "sweet dew nectar," "sweet dew flavor," and "sweet dew sustenance." This is followed by a series of esoteric mantras, such as the Sanskrit-derived "su lu su xu duo po ye," believed to possess transformative power over matter. These invocations reference the "Five Direction True Elders" (Daoist guardian deities of the five directions) and "Taiqing" (one of the Three Pure Realms) as assisting deities.

The middle section cites the "Nuqing Imperial Edict" (an important Daoist scripture), describing how the "Primordial Sovereign's Single Radiance" (the supreme Dao-Qi) can manifest boundless "dharma food" (ritually transformed sustenance). The phrase "three paths and five nights" refers to sufferings in hell realms, while "ceasing retribution and dissolving transgressions" signifies the elimination of karmic obstacles.

Subsequent passages detail various types of "dharma food talismans" and their corresponding mantras. For instance, the "Immeasurable Dharma Food Talisman" employs the incantation "The three heavens' immeasurable sustenance fills the dharma realm," indicating the use of boundless celestial nourishment from the Sanqing heavens to relieve hungry beings. The "Universal Transformation Dharma Food Talisman" mentions how the "Jade Purity Primordial Sovereign" (an honorific title for Yuanshi Tianzun) can manifest the "ninefold elixirs" (nine-cycled golden elixir) and "eight jade essences" (eight types of immortal jade liquors) - divine medicines conferring longevity and immortality.

The concluding references to "Jade Purity hand seals" and "Celestial Gate Qi" describe ritual mudras and Qi-gathering methods used during practice. The entire scripture demonstrates the Daoist magical system that transforms matter and delivers sentient beings through sacred language and symbols, embodying the core principle that "the Dao-Qi gives birth to all things."

This scripture records multiple sets of "Fashi Fu" (ritual food talismans) used by the Lingbao School (one of Daoism's major lineages) for cultivation and rituals. These incantations are primarily employed in Neidan (internal alchemy, the Daoist practice for achieving immortality) and ceremonial worship, channeling cosmic energies through recitation.

The first segment, "Three Lights Flowing Essence Fashi Fu," describes: The mysterious Dao gives birth to primordial Qi, which divides into Yin and Yang, condensing into sun, moon, and stars. The radiant Three Lights (sun, moon, stars) shine brilliantly as nine celestial hues merge with nine Daoist methods, while eight colors fill the eight directions. This illumination reveals the true self, returning essence to its source—connecting downward to underworld palaces and upward to celestial realms. The body merges with the Dao in sudden transcendent awakening. The essence of seven treasures (Daoism's sacred substances) coalesces into primordial chaos; consuming nine-colored clouds brings boundless peace and joy.

The second segment, "Three Lights Nourishing Infant Fashi Fu," explains: Within the mystical Qi of the nine celestial layers, the infant (symbolizing the cultivated inner elixir) is nurtured in the Great Void. The sun rises in the east while the moon illuminates heavenly paths; the Five Planets (Wood, Fire, Earth, Metal, Water) emit precious light as the Big Dipper (a crucial Daoist constellation) rotates the celestial pivot. Essence flourishes and disperses while immortals steer their boats across the void. Transcending heavenly steps, one partakes of spirit fungi and divine blossoms. True Qi permeates the body, lifting the form into the Great Void.

The third segment, "Three Lights Dharma Qi Fashi Fu," conveys: Vast essence generates spiritual power, coalescing mist-like in the heavens. Sun and moon purify together as the Five Planets interconnect. With the Three Lights already radiant, precious Qi fills the Three Dantian (upper, middle, and lower energy centers). Meeting the Nine Elders (nine Daoist deities) in the Emperor's realm, one becomes fully satiated. Golden splendor shines forth, aligning the body with solar and lunar radiance. Reciting before the Dao Ancestor grants blessings for eons.

The fourth segment, "Three Lights Jade Yang Fashi Fu," depicts: Pure jade Yang energy separates the wondrous Dao of the Three Luminaries (sun, moon, stars). Mystical harmony sings divine tones as eight celestial scripts unfold jade texts. The Five Elders (five Daoist deities) dwell in cinnabar abodes, riding iridescent clouds. Hosts of celestial beings drink jade nectar astride dragons. The Three Dantian and Five Phases determine life's course while frolicking in the Supreme Pure realm. Limitless brilliance illuminates the path to bow before the Jade Palace (abode of deities).

The fifth segment, "Three Qi Cloud Splendor Fashi Fu," describes: Guiding essence beyond the Luotian (Daoist celestial sphere), nine light-paths weave clouds. The supreme Dao of the Seven Perfected Ones (seven Daoist deities) makes the Three Luminaries glow crimson. Holding incense, one consumes dawn dew's essence—merit perfected, worldly bonds dissolved. Transmuting all kalpas (cosmic cycles), eternity feels insufficient. Erased from the Three Realms (desire, form, and formlessness), one becomes the Supreme Dao Ancestor's companion. Commanding visions to steer the Dipper, even the Eight Extremities (cosmic boundaries) become effortless.

The sixth segment, "Three Lights Guiding Immortals Fashi Fu," reveals: The truest natural Dao—mystery within ultimate mystery. All heavens bow to the Jade Continent (Daoist paradise) as the Nine Elders pay homage to divine chariots. The Three Lights contain spiritual Qi; only sages may harness it for transcendence.

This passage describes the Daoist practice of "Ingestion Methods" (服食法), which involves absorbing the essence of heaven and earth through breathing and swallowing techniques. It contains two sets of practice mantras and corresponding talismanic incantations.

The first section explains the "Three Luminaries Jade Qi Nourishment Talisman" (三光瑶炁法食符), a method for absorbing the essence of the sun, moon, and stars. During practice, one visualizes merging with the Three Powers (heaven, earth, and humanity) while returning the spirit to its origin. Like a divine bird soaring freely through the ten directions of the celestial realms, there's no need to return to the mundane world. The mantra depicts immortal scenery: in the jade towers above the Nine Heavens, golden boys (immortal youths) gather magical fungi while jade maidens (celestial maidens) return holding divine flowers. Immortals bow to each other, ascending and descending along jade terraces. The Heavenly River pours into the Eastern Well constellation (东井), while precious light and spiritual qi fill the air. By swallowing this jade nectar (symbolizing celestial essences), one preserves eternal youth without aging. Looking up, one sees the path to the Three Pure Realms (三清境), and how joyful it is to shake one's robes and ascend in flight.

The second section presents the "Three Luminaries Stabilizing Light Nourishment Talisman" (三光定光法食符), a method for achieving mental and physical stability through the three luminaries. It praises the supreme True Dao and the profound mystery of the Lingbao scriptures. Practitioners absorb the radiance of the Five Planets (Wood, Fire, Earth, Metal, Water) and swallow the imagined light of sun and moon. This causes vital essence (Jing) and qi to circulate throughout the body, making skin as translucent as ice and snow. Inner and outer illumination penetrates completely, dissolving all impurities. Through this "stabilizing light" method, muscles remain youthful and full. One dwells eternally in the Taiping Immortal Halls—the land of perpetual joy where night never falls. Ultimately, form withdraws to return to the origin; after completing the Ninefold Reverted Elixir (九转还丹) process, one crystallizes the mysterious and eternal Dao-body.

As an important liturgical classic in Daoism, the Lingbao Jade Mirror (灵宝玉鉴) demonstrates through these two incantations how Daoist cultivation seeks longevity and transcendence by communicating with heaven and earth through visualization and qi absorption. The practice requires specific breathing techniques, visualizations, and talismanic applications.