《靈寶玉鑑》Vol. 5

The fifth volume, sixth section of the Lingbao Jade Mirror records various sacred banners used in Daoist rituals and their production methods. These banners hold significant symbolic meaning and practical functions in Zhaijiao (purification rituals) and Keyi (liturgical ceremonies).

The Demon-Subduing Banner is employed in exorcism rites. Made from multicolored fabric and measuring seven chi (approximately 2.3 meters) in length, it stands at the center of the ritual altar. During demon-quelling ceremonies, an acolyte carries this banner to guide the Daoist priest in circumambulating the altar. Sometimes it's used in conjunction with a jeweled canopy (a ceremonial parasol-like object) to complete the full banner-and-canopy guided ritual.

The Water Pool Banner for Refinement is crafted from black silk, also seven chi long, with talismanic inscriptions written in white pigment. Erected beside the water basin, its reverse side bears the inscription "Lord of the Heavenly River's Eastern Well" — referring to the deity governing the celestial river.

The Fire Marsh Banner for Refinement uses red silk and stands beside the fire pit. Its reverse identifies "Lord of the Vermilion Palace Fire Mansion," the primary deity of the southern fire realm.

The Yellow Robe Initiation Banner, made of yellow silk at seven chi length, replaces the original soul banner after completing the "literary refinement" phase of the ritual. Its appearance signifies the deceased spirit has "received the yellow robe of the Dao" (symbolizing enlightenment). The reverse records the initiate's name with the phrase "achieved perfection."

The Immortal-Transformation Fire Refinement Banner employs seven chi of red silk with talismanic writing at its center. The lower section declares "refining [name]'s spirit to become immortal," flanked by paired verses: "The dead soul undergoes refinement to transform into an immortal" and "The living body receives salvation across kalpas eternal."

The Path-Opening Banner of yellow silk bears the inscription "Six Armored Envoys bear banners to open the way" (referring to six guardian generals). It also displays the "Spell of Void-Penetrating Communion," with each banner bearing two lines of the incantation: "Divine tones vibrate through the void, the Nine Mysteries leave dark regions" and "Sensing clarity without obstruction, coming and going like loosened garments."

The Four Suffering-Relief Banners before the Measure (a ritual vessel) all use three-chi yellow silk panels. Each bears a gilded soul-salvation verse: "Wondrous precepts gladden the five spirits, golden texts alert ten thousand deities, examine fate to fix the register, numinous talismans deliver suffering souls."

The Sunlit Bridge-Crossing Banner follows similar patterns, inscribed with solar illumination spells. These banners serve specific purposes in Daoist salvation rites, employing distinct colors, inscriptions, and placements to assist departed souls in overcoming obstacles and ascending to the immortal realms.

This passage describes the ritual implements and talismans (fulu) used for salvation of souls in the Daoist "Precious Mirror of Numinous Treasure" scripture. It focuses on the methods for crafting and employing various banners that serve to guide departed spirits and purify karmic transgressions during Daoist purification rituals (zhaijiao keyi).

The text first introduces the "Yang Radiance Banner," which must be crafted from yellow silk measuring twenty-four feet in length. The banner surface bears the "Yang Radiance Incantation," praising the sun's brilliance illuminating the Three Pure Realms (Sanqing jing, the sacred abodes of Daoism's highest deities) and depicting immortal realms with rising violet mists. Its two sides respectively display the "Return to Origin Incantation" and the name of the "Celestial Worthy Soaring Through the Great Void." Such banners are erected before the Bridge of Ascension.

Next, nine types of Celestial Worthy banners are enumerated, including the Nine Refinements Celestial Worthy Banner and the Ten Directions Savior of Suffering Celestial Worthy Banner, all made from yellow silk. Each bears corresponding talismanic inscriptions, with one side displaying the Celestial Worthy's name, arranged upon the Refinement Altar (a ritual platform for soul salvation). Their accompanying incantations reference the "Nine Qi Refining the Spirit" cultivation method—a practice that fuses the energies of the Three Luminaries (sun, moon, stars) to refine the spiritual essence (shen) and ultimately return to original purity.

Following these are the Five Directions Five Numinous Youth Banners, corresponding to the eastern, southern, western, northern, and central orientations. Each banner bears directional talismans and youth titles: Azure Numinous Youth (east), Cinnabar Numinous Youth (south), etc., similarly crafted from yellow silk.

Finally, the text describes lantern banners used to illuminate the dark paths of the underworld. These include the "Five Directions Path-Opening Lantern Banners," with each direction assigned specific colors: azure (east), vermilion (south), etc. Their upper and lower sections display the names of the "Great Compassion Receiving and Guiding Celestial Worthy" and the "Path-Opening Celestial Worthy," assisting souls in finding their celestial ascent.

These ritual banners perform essential functions in Daoist salvation ceremonies. Through prescribed materials, dimensions, incantations, and spatial arrangements, they construct sacred space to guide departed spirits from the underworld toward immortal realms.

This scripture records the talismanic rituals of the Lingbao school (an important Daoist lineage), primarily describing the Fulu (talismans and registers) and incantations corresponding to different stages of Yang Qi (vital energy). Each phase has specific divine guardians and cultivation effects.

The first stage is called "One Yang," corresponding to the Qi of the northern direction. When reciting, one must accompany it with the incantation from the "Divine Chapters of the Yudan Wuliang Heaven": "The nascent Yang Qi illuminates the darkness, the Four Symbols (Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise) unite, and the Five Phases (Metal, Wood, Water, Fire, Earth) distribute." The concluding phrase "Swiftly, swiftly, in accordance with the statutes and ordinances" is a common ending in Daoist incantations, signifying immediate efficacy.

The second stage, "Two Yang," corresponds to the Qi of the northeast Gen trigram. The incantation states: "Yang Qi nourishes form and substance, gathering the divine spirits of the five viscera. The radiance of the Heavenly Emperor shines upon us, and the Jade Maidens (celestial maidens) protect the body."

The third stage, "Three Yang," corresponds to the Qi of the eastern Zhen trigram. The incantation mentions: "The Three Yang Qi enables one to attain immortality and blessings, leading to the Golden Gate of the Eastern Florescence (entrance to the immortal realm), harmonizing the four directions, and filling the Fetal Radiance (light of the primordial spirit) with purple Qi."

Stages four through eight correspond to different directions and cultivation effects:

• Four Yang: Southeast Xun trigram; the incantation refers to the Red Emperor (deity of the south) and immortal herbs.
• Five Yang: Southern Li trigram; mentions the Great Unity Deity (a major celestial being) and the Golden Boy and Jade Maidens playing music.
• Six Yang: Southwest Kun trigram; discusses refining the True Origin, nourished by white Qi.
• Seven Yang: The Yang Qi of high noon; the incantation concerns harmonizing the hundred channels and reversing aging.
• Eight Yang: Northwest Qian trigram; describes the purification of form, with inner and outer radiance.

Each stage is supported by corresponding Divine Chapters of the Heavens (Daoist scriptures) as the basis for cultivation. Through specific incantations, Yang Qi of varying attributes is guided to circulate within the body, achieving the cultivation goals of refining form, nurturing spirit, and attaining communion with the divine. These talismans and incantations are often used in Zhaijiao Keyi (purification rituals and liturgies) or Neidan (internal alchemy) practices.

This scripture records a set of talismanic formulas (Fulu) and ritual contents from the Daoist "Lingbao Jade Mirror," primarily involving the invocation of Nine Yang energies and deities of the Five Directions. I will explain it section by section:

First mentioned is the "Talisman of the Nine Yang Supreme Emperor's Mysterious Quiescence Qi," which requires specific hand mudras (five-fingered seal) and absorption of solar essence (Taiyang Qi) for activation. Its use must be accompanied by recitation of a particular incantation: the "Divine Chapter of No-Thought, No-Knots, No-Attachment, Heaven-Born Spirit."

The incantation reads:

"Nine types of pure Yang Qi rise like clouds, condensing like dew, forming radiant yellow light that flows like a crown adorned with golden radiance. The celestial emperor's abode is profoundly mysterious, connecting with the Shangqing (Highest Clarity) realm. Swiftly enact according to the decree of the Nine Heavens' Celestial Emperor."

Next, the text details specifications for crafting nine banner flags: The banners must bear celestial talismans, with the names of the Nine Heavens' venerable titles inscribed below. It lists the sacred names of nine celestial lords, including the Three Lights Refining Salvation Celestial Lord, the Great Light Universal Illumination Celestial Lord, and others governing light and deliverance.

Following this are talismans corresponding to the Nine Nether Hells, each aligned with one of the five primary directions:

Eastern Talisman (using Mao-hand mudra and Eastern Qi):

"Nine azure radiances flash like wind and thunder; the Jade Treasure Compassionate Lord shatters weapons. Supporting the dawn light's universal illumination, souls ascend to the Taiwei Heaven, their consciousness liberated to eternal blessings."

Southern Talisman (using Wu-hand mudra and Southern Qi):

"Three crimson radiances pierce the fiery hells; the Ten Thousand Blessings Compassionate Lord extinguishes the fire pools, transforming them into verdant gardens. Souls attain cooling nourishment, freed from suffering to wander in bliss."

Western Talisman (using You-hand mudra and Western Qi):

"Seven white radiances illuminate the Vajra Realm; the Supreme Mystery Compassionate Lord blunts all blades, turning weapons into auspicious groves. Souls tempered through trials shine alongside sun and moon."

Northern Talisman (using Zi-hand mudra and Northern Qi):

"Five dark-blue radiances penetrate the frozen hells; the Dawn King Compassionate Lord melts icy citadels, warming the frigid domains. Souls obtain wondrous fruits, soaring to the celestial capital."

Northeastern Talisman:

"Pure Qi shines like morning light upon the boiling cauldron hells; the Salvation Immortal Compassionate Lord's boundless power stills the seething waters into jade nectar. The deceased ascend to paradise."

Southeastern Talisman:

"Generative Qi illuminates the shadowy underworld; the Life-Giving Compassionate Lord universally aids those trapped in inescapable suffering."

These talismans are primarily used in Daoist salvation rituals (Zhaijiao) to summon the powers of the Five Directions' deities, resolving various hellish torments and assisting souls in transcendence. Each direction corresponds to specific hell realms, employing distinct hand mudras, Qi colors, and divine titles to enact deliverance.

This describes the five-directional talismans (Fulu) and incantations from the Daoist scripture Lingbao Jade Mirror used for the salvation of deceased souls. The incantation for the southwest "Radiant Jade Light Talisman" states: Golden radiance shines like the moon, descending upon the southwest (Kunwei denotes the southwest direction), where the Merciful Lu Huang Celestial Lord (a Daoist deity) delivers the suffering beings of Floating Li (referring to sentient beings in distress). The spiritual light penetrates all, dissolving punitive forces, awakening guilt-ridden souls, and liberating them from the Mountain of Blades ordeal.

The northwest "Wondrous Dao Relief from Suffering Talisman" proclaims: Celestial radiance dazzles, auspicious light illuminates all, as the Immeasurable Merciful Lord (referring to a Daoist Celestial Master) eradicates all sharp inflictions. The fiery chariots of punishment (metaphor for hellish torture devices) are shattered, charcoal-like sufferings extinguished, allowing departed souls to ascend joyfully to blessed paradises.

The central "Non-Desire Marvelous Practice Talisman" declares: Flowing golden true light shines brilliantly, as the True Emperor's Merciful Lord universally delivers all beings without exception. It liberates those trapped in hell's prisons (Youlao), turning penal dungeons to ashes, enabling souls to soar to immortal cities (Daoist celestial realms) and partake in boundless blessings.

The final comprehensive decree states: The wisdom-light of the Three Luminaries (sun, moon, and stars) refines and delivers souls, illuminating even the darkest netherworld abysses. The Iron Encircling City (metaphor for hell) crumbles, jailers cease their tortures, as yang essence blazes forth, transforming yin gloom into radiance. Yin and yang merge, returning to the primordial chaos (Kongdong Hunyuan), while the Three Pure Ones (Jade Pure, Upper Pure, and Supreme Pure—the highest Daoist trinity) issue special pardons for the roots of suffering. Like an official proclamation reaching the Nine Springs (underworld), this is to be urgently executed according to sacred law.

The subsequent mention of "Ten Directions Salvation Celestial Masters" refers to ten specific Daoist deities dedicated to alleviating suffering, including: Supreme Emperor of Jeweled Majesty, Celestial Master of Mystic Truth and Infinite Blessings, Celestial Master of Ultimate Sublimity, among others. These talismans must be inscribed and employed according to their respective directions in religious rituals for soul salvation and the dissolution of hellish torments.