《靈寶淨明院教師周真公起請畫一》

The Preceptor Zhou Zhengong of the Lingbao Jingming Academy (a Daoist cultivation site) posed eight questions to his master:

First question: Regarding the cultivation methods mentioned in the "Jingming True Scripture". The text states practitioners of this method may serve the Celestial Worthy of Jade Dawn (a revered Daoist deity), with the "Three-Five Flying Steps" (a ritual footwork technique called bugang tadou) being its core secret. Zhou asked whether this practice requires physically drawing the gangdiagram on the ground or simply visualizing the terrain. The master replied: One must both physically perform the gang steps with footwork and simultaneously engage in visualization aligned with the Mystic Guidelines (a mental cultivation method).

Second question: On practicing loyalty and filial piety. The scripture requires filial devotion to parents at home and loyalty to rulers in court. Zhou explained both his parents had passed away, leaving only a younger brother living far away - how then to fulfill filial duties? As an official, how to demonstrate loyalty? The master revealed: Achieving personal excellence to honor one's ancestors constitutes great filial piety, while avoiding empty official posts without real service demonstrates loyalty - the implementation allows flexible adaptation.

Third question: Seeking clarification on the concrete methods of "ingesting solar essence and consuming lunar liquid" (a practice of absorbing sun and moon energies). The master indicated this belongs to the advanced cultivation method called "Sun-Moon Ascension".

Fourth question: Concerning the term "Flaming Golden Fire Bells", asking whether it refers to a talisman name or a divine general. The master clarified this denotes the Southern Dipper's Elixir Fire Regulator (a deity overseeing alchemical fire phases), belonging to the ministerial fire system (an alchemical term).

Fifth question: Asking about the identity of "Taoist Sovereign of the Celestial Pivot". The master explained this refers to Celestial Master Zhang Daoling (founder of Daoism), who supervises the ordination of true spirits.

Sixth question: On the meaning of "encompassing terrestrial manifestations". The master interpreted these as the eight trigram orientations, with each trigram corresponding to specific palace positions.

Seventh question: Seeking the mystery behind "the mechanism of Five Peaks and Four Seas". The master hinted these two sections describe the body's qi-blood circulation patterns, similar to the pericardium meridian's (a channel in the meridian system) operational principles.

Eighth question: Regarding the scripture's mention of "inner and outer altars governing sixteen generals". The master explained each altar has its corresponding celestial pivot (core principle).

This passage addresses questions regarding the summoning of divine generals and cultivation methods in the Jingming School (an important Daoist lineage):

On summoning divine generals:

• Invoking divine generals requires aligning with the celestial positions of the Tian Gang (Big Dipper) through specific incantations and Qi resonance. When one's Qi synchronizes with the divine spirit (Shen), the generals will manifest.
• If the generals fail to appear after summoning, it may be due to incorrect appellation. The text mentions that although the sixteen divine generals have titles like "Interrogator of Ghosts with Yellow Hair," these may not be their true names.

On the interpretation of "Immortal Ladder":

• The "Immortal Ladder" actually refers to the tongue. Though invisible externally, it is the first thing observed during inner vision of the five viscera (a Daoist visualization practice in cultivation).

On the alternative names of the Three Pure Ones (Sanqing):

• "Kongtong" refers to the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun)
• "Red" denotes the Dao Lord of Numinous Treasure (Lingbao Daojun)
• "Ear" signifies the Supreme Elder Lord (Taishang Laojun)

On the secret names of the Jade Emperor and Purple Tenuity Emperor:

• "Zhiyuan" is the hidden name of the Jade Emperor
• "Zhongzhi" is the secret appellation of the Purple Tenuity Emperor

Regarding questions about the Big Dipper:

• The text compares different naming conventions for the Seven Dipper Lords (important stellar deities in Daoism) across various scriptures
• The attire of Dipper generals follows fixed protocols: loose hair and white robes signify their active duty form; ceremonial headdress is worn during court audiences; armor is donned when guarding the Celestial Emperor

The names Mengshu, Mengliang, Zhongbao, Zhongqing, Jiwang, and Jiqian mentioned at the end likely refer to the Southern Dipper Lords (stellar deities corresponding to the Northern Dipper).

This scripture primarily examines the naming conventions and terminology within the Daoist pantheon, which I will explain point by point:

Regarding divine appellations:

1. Deities possess both manifest names (public titles) and hidden names (secret designations). For instance, "the robe of Shangqing (Highest Clarity)" refers to a specific mystical garment style. Divine forms may appear as either masculine or feminine, having no fixed manifestation.

2. Concerning the "Three Platforms" (referring to three stellar officials within the Big Dipper constellation) and "Four Saints" (the Northern Dipper's Four Saints: Tianpeng, Zhenwu, and other guardian deities):

• The Three Platforms stars should logically have three names, yet the text presents four sacred titles
• It clarifies that "Yunyu" designates the Upper Platform star, while the Four Saints specifically denote the four deities beginning with Marshal Tianpeng

3. Nomenclature of the sun, moon, and five planets:

• The sun bears the alternate name "Xuan," while the moon (Great Yin) is called "Nü"
• Each planetary body carries distinctive names:
• Mercury: Yan/Qixuan (styled Jingyuan)
• Mars: Ying/Weiting (styled Sanrong)
• Jupiter: Miao/Chenglan (styled Qingning)
• Venus: Jian/Liaoling (styled Zhenxun)
• Saturn: Zhen/Zanglu (styled Danyan)
• Explanation: These variations exist because celestial bodies possess true names, secret names, and Daoist titles used according to different ritual contexts

4. The thirty-two celestial realms:

• Each heaven contains hidden names and styled titles (e.g., the "Taihuang Huangzeng Heaven" has the hidden name "Yulan" and styled name "Yuming")
• These correspond with the celestial sovereigns' names recorded in the Scripture of Salvation (Duren Jing), which range from five to eight characters (such as "Taishe Yulong Tengsheng Heaven")

5. Twenty-eight lunar mansions:

• The scripture only lists the initial portion (beginning with "Qingzong Liju" and six other characters) without complete elaboration

Core principle: The Daoist divine system maintains an intricate naming structure where the same deity may bear different titles across scriptures and cultivation contexts, designed to accommodate practitioners at various levels. Practitioners should understand these names ultimately point to the same sacred origin, without becoming overly attached to literal differences.

This scripture primarily discusses the Daoist cultivation method of "Three-Five Flying Steps" (Sanwu Feibu) and related stellar incantations. The core concepts can be understood as follows:

Regarding the relationship between the Twenty-Eight Lunar Mansions and the Five Planets: The Twenty-Eight Mansions are fixed "celestial warp stars," while the Five Planets (Venus, Jupiter, Mercury, Mars, and Saturn) are moving "celestial weft stars"—just like warp and weft threads in weaving, together they form celestial patterns. The movements of the Five Planets bring auspicious or inauspicious influences.

On the concept of "incarnations": This refers to stellar deities manifesting in human form, such as Venus incarnating as the Great White Golden Star descending to earth.

Regarding the cultivation method of "Three-Five Flying Steps":

1. This is an important practice involving the "Seven Transformations" realm, requiring coordination with Yin-Yang Star Stepping techniques (Yang Steps and Yin Steps).

2. Stepping from the Heavenly Hero Star (Tianying) to the Heavenly Canopy Star (Tianpeng) constitutes Yin Steps, while the reverse from Tianpeng to Tianying constitutes Yang Steps.

3. Two incantations are provided: one for Yin Steps from Tianying to Tianpeng ("The Dipper's essence, oh twelve celestial stems..."), and another for Yang Steps from Tianpeng to Tianpeng ("Sun and moon bright, Heaven and Earth paired...").

4. Practice timing: Yin Steps during Summer Solstice, Yang Steps during Winter Solstice.

Daily practice applications:

1. Yin Steps can be practiced before sleep, performed in the bedroom before retiring.

2. When traveling, one may practice anytime using only footwork without diagrams.

3. The text mentions possible supplementary diagrams for practice.

The scripture concludes by emphasizing that "Three-Five Flying Steps" constitute fundamental cultivation secrets, echoing the cosmic generative principle of "Dao begets One, One begets Two, Two begets Three." Both Yin and Yang incantations serve daily cultivation, primarily relying on footwork without diagrammatic aids.

(Note: Three-Five Flying Steps is an important Daoist practice of "Pacing the Dipper" (Bugang Tadou), using specific footsteps and incantations to commune with stellar energies; Tianying and Tianpeng are stellar deity names from the Seven Stars of the Northern Dipper.)

This scripture primarily explains the Lingbao Jingming school's (a Daoist lineage) specific operational guidelines for employing ritual techniques involving the Three Armors and Six Ding (a system of Daoist divine generals), as well as the ceremonial requirements for master-disciple transmission. Here is the vernacular interpretation:

On the Method of Employing the Three Armors and Six Ding Generals:

The scripture states that the foundation of the Three Armors and Six Ding techniques lies in "manifesting their origin," yet many do not grasp the essential operational keys. The versions of the Three Armors Scripture circulating in the world are impure, which is why their application proves ineffective—the same applies to the Six Ding techniques. Authentic practice requires diligent cultivation; if the practitioner's heart-mind lacks sincerity, the divine will not respond. This is not a flaw in the techniques themselves.

On the Rules of Master-Disciple Transmission:

The Jingming method stipulates that when encountering a predestined seeker of the Dao, one must face east and burn incense to petition the founding patriarchs. Only if the patriarchs grant approval—conveyed through dreams or via the Four Direct Merit Officers (Zhiri shengguan, the Daoist deities overseeing daily duties)—can the initiating master (formal teacher) transmit the teachings, with the recommending master (sponsor) providing guarantee. Nowadays, when encountering seekers who fulfill the "Eight Perfect Virtues" and embody loyalty, filial piety, sincerity, and trustworthiness, one must burn incense to petition the true masters and observe whether there are signs of spiritual response (such as dreams). It is forbidden to presumptuously submit memorials without authorization.

On Daily Offering Rituals:

Daily offerings to high-ranking deities like the Imperial Lord (Dijun) must follow standard procedures. For the Imperial Lord, Divine Kings, and True Officials, one must kneel and offer incense, while for lower-ranking spirits like the Incense Messengers, a simple palms-together salute suffices. The scripture contains separate records on the specific daily incense-burning methods.

On the Use of Talismans and Incantations:

1. The "Tu Jue Wen Talisman" is used to treat acute illnesses and requires "flying treatment" (burning the talisman to activate its power). Its use must be accompanied by specific incantations and the invocation of the Direct Talisman Spirit (Zhifu shen, the divine general responsible for delivering talismanic commands).

2. Talismans for liberating relatives across six generations or curing various illnesses may be carved into seals for use. However, note the following:

• When stamping talismans, maintain the same focused visualization (cunxiang) as when hand-drawing them.
• Talismans for liberating relatives and cultivating the physical form must be ingested daily. If preoccupied, prepare them in advance.
• The three types of talismans for curing illnesses may be created as needed.

(Note: Characters like "𤙖" and "𥧌" are esoteric Daoist glyphs, referring respectively to specific talismanic spirits and dream-based divine responses.)

This passage records Zhou Zhengong, a teacher from the Lingbao Jingming Academy (a Daoist cultivation institution), consulting his master about the detailed usage of talismanic incantations (Fulu). The main content can be understood as follows:

Regarding talismanic printing:

Scriptures need not be block-printed, but during plague years or calamities, printed versions of talismanic water for distribution may be used long-term. Within the Jingming tradition's talismans, all except special ones like the "Tuo Yi Xiu Mo" type may employ printed versions.

Concerning recitation frequency:

1. The Lingbao texts mention chanting when dispersing talismans—some require one recitation, others three. However, it was later discovered that all should actually use the complete threefold recitation of the Lingbao scripture.

2. For a talisman called "Yang Qi Luo ▲ Luo," the text only states "chant with hand seals (Qiajue)," leaving unclear whether to recite the full threefold Lingbao incantation or just the "Yang Qi Luo ▲ Luo" phrase.

3. Many talismans lack specified recitation counts, and the disciple hopes the master can provide individual guidance.

Usage instructions:

• When only one dispersal incantation is written beneath the talisman, recite as marked
• Those without specified counts should all be recited seven times
• All talismans must be burned before use

Zhou Zhengong concludes reverently:

Receiving the master's detailed instruction is truly fortunate, for only thus can the teachings be transmitted correctly, making them easily comprehensible to others and upholding the solemn responsibility of spiritual guidance.

(Note: The "▲" symbol in the original text represents a special esoteric character, likely denoting a particular mantra pronunciation.)