---
title: "靈寶淨明大法萬道玉章祕訣 – English Interpretation | Daozang"
url: "https://daozang.app/en/text/KR5b0265/"
canonical: "https://daozang.app/en/text/KR5b0265/"
lang: "en"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《靈寶淨明大法萬道玉章祕訣》

Dongxuan 洞玄部 · 1 volumes · 9,055 characters

## Vol. 1

靈寳淨明大法萬道玉章秘訣身七夫神玄未肇化空獨輪渺靄三炁之先混淪二儀之始无炁挺運无色无形晻曜凝虚乍亡乍存中有象帝元始至尊啓劫開圖明廓秀梵文華昭粹流雲結芳於太初回霞鬱煙玄紀呇景於碧落字方一丈八角垂芒召洞陽之融精爲郁瑛之流火飛丹炅浩冶錬變章名曰赤書呈祥孕字皇人按筆昔書其文散布諸天安鎮萬國三境由兹以朗耀五緯因此以生成普植神靈萬範開麗至始青之大㑹傳上品於玉晨昭明黍珠廣示道體神變十回恢洪妙用而有敢宣傳三千道境无量度人演說五億諸天品秩莫測三十六部秘在玄宫萬八千篇流芳塵地上該帝一混合之道則大定歷劫以無傾中明五法育初之法則造化萬彚以長存下說人身三宫之妙則體道含眞而功用在已其緒餘也以濟生度死開宥九幽超渉玄津僕昔在太陽玄宫掌紫閣圖籍甞侍无上三眞說璇綱清炁採取玄範之圖注練百開生成玉字之經一身三聖萬道同體之書神動天隨念動化移之法洞觀三界徹視萬靈之妙先被宸命承左仙公之代以功德未備尚猶困辱塵世粗訖萬分彷彿之一以傳吾門同志受者毋忽焉太陽玄宫昌明閣掌圖籍小兆謹序謹按天眞皇人八明訓解一者明元始祖炁

**Interpretation**

This scripture expounds the Lingbao tradition's (one of the principal Daoist schools) profound mysteries concerning cosmic origins and the transmission of Daoist teachings:

Before the formation of the universe, there existed an undifferentiated state of primordial chaos. No distinct forms yet manifested—only the primal energies (Sanqi, the Three Qi) circulating in the void. Within this chaos, the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity) initiated creation, his radiant light coalescing into the first sacred characters and diagrams. These divine glyphs, each measuring ten feet in size, emitted octagonal halos containing the creative power to generate all phenomena.

Known as the "Vermilion Texts," these sacred writings were recorded by celestial immortals (Huangren, the August Ones) and disseminated throughout the heavenly realms to stabilize the cosmos. Through these characters, the Five Directional Constellations took form and countless divine beings came into existence. During the most sacred "Beginning Azure" assembly, these supreme principles were transmitted to the Jade Dawn Celestial Worthy (Yuchen Tianzun), another pivotal Daoist deity.

The scripture further reveals three levels of cultivation essentials:

The highest level concerns the "Emperor's Unity Fusion" method of cosmic origin

The middle level involves the "Five Methods Nurturing Beginnings" principle of creation

The foundational level focuses on cultivating the "Three Palaces" (upper, middle, and lower Dantian) within the human body

The author claims to have served as an archivist in the Solar Mysterious Palace (a celestial abode), attending the Three Supreme Pure Ones and studying the most refined Daoist methods. Though remaining in the human realm due to insufficient merit, the author resolved to transmit this precious knowledge to destined fellow practitioners.

The text concludes by emphasizing the need to interpret these principles according to the "Eight Illuminating Instructions" of the August Celestial Being (Tianzhen Huangren, the ancient immortal who transmitted Daoist methods), with the first instruction being comprehension of "Primordial Ancestral Qi" (Yuanshi Zuqi)—the most fundamental Dao-energy.

何先化成玉字二者明元始祖炁无形之先作何比擬降質成炁化生萬寳今世作何體狀採錬此炁餌之登眞玄訓曰自三炁之先溟涬之後其中眞精歘火挺生元炁元炁之内有神人曰元始天尊其炁混凝與神同生流化結芳非相非色或卷或舒不可致詰不可名象至延康開劫一炁分形而爲二炁名曰虚无二炁交絡凝相太空乍存乍亡彌覆无際二炁混包掩靄光華中有文章八角垂芒莫辨文理至一劫之後龍漢元年開劫顯明分𨽻二炁以成玄黄之色是時啓判鴻濛分析混沌清炁澄髙積陽成天濁炁降凝積滯成地二炁分形玉字兆相字方一丈八角成文名曰雲篆光明之章二炁升降或離或合中化冲和之炁又曰始青之炁又曰大梵之炁化眞陽之精而洞陽之火流冶十方天尊運洞陽神火冶錬天文於太空之際三炁混合飛霞結質光瑩萬天照徹无極混㑹自象而成赤書因而劫號赤明之劫文號赤書玉字因字化生三景照煥三光矣玉字以此而化生也所謂今世作何體狀復採錬此炁爲寳餌之登眞者玄訓曰謂神降爲靈炁聚爲寳蚌吸月華而孕珠犀觀星輝而秀象形彩照珉以生丹皓虹映石産璧▲蓋靈寳之炁禽飲生鳯獸嘯産麟人服成仙魚飲化龍又曰聖母靈父元炁炁來入身謂之道生生

**Interpretation**

This scripture describes the Daoist cosmogony and the origin of "jade characters" (sacred script). The main ideas are:

Before the formation of the cosmos, there existed a primordial "Original Ancestral Qi" (Yuanshi Zuqi), the most fundamental energy. This formless energy later condensed into sacred "jade characters." The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the highest deity in Daoism, emerged as a divine being from this energy.

At the beginning of the Yan-Kang kalpa (a period of cosmic calamity in Daoist cosmology), the primordial energy differentiated into "the two Qi of non-being and emptiness" (Yin and Yang energies). These two forces intertwined in the void, appearing and disappearing, filling the entire universe. They merged and enveloped each other, forming luminous script with eight corners that radiated light.

By the first year of the Long-Han era (the start of another kalpa), the clear and turbid energies separated: the clear Qi ascended to form heaven, while the turbid Qi descended to form earth. At this time, appeared the "Cloud-Script Luminous Chapters" (a type of sacred script), measuring one zhang square with eight corners. The Yin and Yang energies rose and fell, merging and separating, giving birth to other energy forms like the "Qi of Primordial Blue" (Shiqing Zhiqi) and the "Qi of Great Brahma" (Dafan Zhiqi).

The Celestial Worthy of Primordial Beginning employed the "Divine Fire of the Yang Cavern" (Dongyang Shenhuo), a sacred Yang-energy flame, to refine these celestial scripts in the void. The three energies blended to form flying auroras, illuminating the entire cosmos. This period was called the "Red Luminescence Kalpa" (Chiming Zhijie), and the resulting script was named "Red Script Jade Characters" (Chishu Yuzi).

The scripture concludes by explaining how to utilize this energy through cultivation: the sacred energy descends as spiritual illumination and gathers as treasures. Just as clams absorb moonlight to produce pearls or rhinos gaze at starlight to develop spiritual potency, humans who absorb this "Numinous Treasure Qi" (Lingbao Zhiqi) can attain immortality and realize the Dao. When this energy enters the human body, it is called "the Dao giving birth" (Daosheng) — the key to achieving transcendence through cultivation.

道合一謂之得道經云引炁三十二徧又曰流精玉光又曰炁入玄玄蓋言此也謹按元始赤書五篇眞文生於太空之中天地未光開圖赤明濳結元根三景成立五炁行焉五色分彩洞煥五方置以五常導以隂陽輪轉九天之紐運明五星之光植五岳而安鎮澳人五府以養神是以至眞之人甞依陽光之始明上導元始之炁下引玉泉之流芳致元精於太極招五炁於靈宫所爲靈寳妙訣萬聖之根宗也謹按圖如左太皇黄曽天梵炁黄炁中斗綱清炁太明玉完天緑炁壁宿綱清炁清明何童天青炁室宿綱清炁玄胎平育天赤炁危宿綱清炁元明文舉天蒼炁虚宿綱清炁上明七曜天黒炁女宿綱清炁虚无越衡天碧炁牛宿綱清炁太極濛翳天紫炁斗宿綱清炁赤明和陽天梵炁白炁中斗綱清炁玄明恭華天黄炁箕宿綱清炁曜明宗飄天緑炁尾宿綱清炁𥫦落皇笳天青炁心宿綱清炁虛明堂曜天赤炁房宿綱清炁觀明端靖天蒼炁氐宿綱清炁玄明恭慶天黒炁亢宿綱清炁太煥極瑶天碧炁角宿綱清炁元載孔昇天紫炁梵炁中斗綱清炁太安皇崖天白炁軫宿綱清炁顯定極風天黄炁翼宿綱清炁始皇孝芒天緑炁張宿綱清炁太皇翁重天青炁星宿綱清炁无思江由天赤炁柳宿綱清炁

**Interpretation**

This scripture primarily expounds the Daoist cultivation theory of the "Five Qi" (Wuxian Yuanqi, the five primordial energies) and their corresponding celestial realms.

The opening states that "unity with the Dao" constitutes attainment of the Dao. The text describes how, during cultivation, one must circulate internal Qi through thirty-two cycles, refining Jing (essence) until it becomes as pure and luminous as jade, allowing the Qi to enter a profound mystical state. This is the fundamental principle of cultivation.

It then explains the origin of the "Five True Scripts of Primordial Commencement" (Yuanchi Chishu Wupian Zhenwen), an important Daoist scripture: it emerged from the Great Void before the formation of the cosmos, when Heaven and Earth were still undivided. As the universe unfolded, the Five Qi began circulating, manifesting as five colors illuminating the five directions, operating according to the laws of the Five Phases (Wood, Fire, Earth, Metal, Water) and harmonizing Yin-Yang. These Five Qi propel the rotation of the Nine Heavens, make the Five Stars shine, stabilize the Five Sacred Peaks, and nourish the five organs in the human body. Therefore, genuine Dao cultivators align themselves with the cosmic energies, absorbing primordial Qi from above while drawing internal Jing (essence) from below, gathering Yuanjing (primordial essence) in the Dantian (Taiji, the Supreme Ultimate), and converging the Five Qi in the Linggong (Upper Dantian). This is the foundational secret of the Lingbao school's cultivation method.

The text further details the names of the Thirty-Two Heavens (layers of celestial realms in Daoist cosmology), each corresponding to specific constellations and Qi colors. For example:

- Taihuang Huangzeng Tian corresponds to yellow Qi and the constellation cluster of Zhongdou.
- Taiming Yuwang Tian corresponds to green Qi and the constellation cluster of Bi.
- Qingming Hetong Tian corresponds to azure Qi and the constellation cluster of Shi.

(And so on, totaling thirty-two heavens.)

These celestial realms and constellations are each associated with distinct Qi attributes, which practitioners must visualize and harmonize during cultivation.

上楪阮樂天蒼炁鬼宿綱清炁无極曇誓天黒炁井宿綱清炁皓庭霄度天碧炁梵炁中斗綱清炁淵通元洞天紫炁參宿綱清炁太文翰寵天白炁觜宿綱清炁太素秀樂天黄炁畢宿綱清炁太虚无上天緑炁昴宿綱清炁太釋玉隆天青炁胃宿綱清炁龍變梵度天赤炁婁宿綱清炁太極平育天蒼炁奎宿綱清炁太皇黄曽天帝君諱觀覺

主長生録居紫極宫治在北方亥之西玉完天帝君諱攬覺

主度魂更生居紫房宫治在北方亥之東何童天帝君諱大覺

主敷教度人居九晨宫治在北方壬之西平育天帝君諱育元

主召元舉仙居元景宫治在北方壬之東文舉天帝君諱梵雲

主通行元炁居廣寒宫治在北方癸之西七曜天帝君諱玉眞

主開玄度難居太隂宫治在北方癸之東越衡天帝君諱无上

主明无上道居太玄宫治在北方丑之西濛翳天帝君諱吁貟

主錬度亡魂居玄都宫治在北方丑之東和陽天帝君諱煥明

主錬成眞仙居長明宫治在東方寅之北恭華天帝君諱世元

主應化一切居東華宫治在東方寅之南宗飄天帝君諱洛覺劫終

納學仙之人居昊元宫治在東方甲之北皇笳天帝君諱韶

主魔試學仙之人居青玄官治在東方甲

之南堂曜天帝君諱雲上

**Interpretation**

This scripture records the celestial hierarchy and functions of various Heavenly Emperors (Tian Di) in the Lingbao Jingming tradition, an important Daoist school. It primarily describes the Ten Directional Heavens (Shi Fang Tian Jie) with their corresponding Heavenly Emperors, jurisdictions, and directional palaces:

1. **Shangye Ruanle Heaven**: Governs azure Qi (qing qi, celestial energy), correlates with the Ghost Mansion asterism, where pure Qi circulates.

2. **Wuji Tanshi Heaven**: Governs black Qi (hei qi), correlates with the Well Mansion asterism, where pure Qi circulates.

3. **Haoting Xiaodu Heaven**: Governs jade-green Qi (bi qi) and sacred Qi (fan qi), correlates with the Central Dipper asterism, where pure Qi circulates.

4. **Yuantong Yuandong Heaven**: Governs purple Qi (zi qi), correlates with the Three Stars asterism, where pure Qi circulates.

5. **Taiwen Hanchong Heaven**: Governs white Qi (bai qi), correlates with the Turtle Beak asterism, where pure Qi circulates.

6. **Taisu Xiule Heaven**: Governs yellow Qi (huang qi), correlates with the Net Mansion asterism, where pure Qi circulates.

7. **Taiwu Xushang Heaven**: Governs green Qi (lü qi), correlates with the Hairy Head asterism, where pure Qi circulates.

8. **Taishi Yulong Heaven**: Governs cyan Qi (qing qi), correlates with the Stomach Mansion asterism, where pure Qi circulates.

9. **Longbian Fandu Heaven**: Governs red Qi (chi qi), correlates with the Bond Mansion asterism, where pure Qi circulates.

10. **Taiji Pingyu Heaven**: Governs azure Qi (qing qi), correlates with the Legs Mansion asterism, where pure Qi circulates.

The text further enumerates key Heavenly Emperors and their responsibilities:

- **Taihuang Huangzeng Heavenly Emperor** (named Guan Jue): Oversees the Register of Immortality, resides in the Purple Ultimate Palace, governing the western sector of the northern Hai position.
- **Yuwang Heavenly Emperor** (named Lan Jue): Administers soul liberation and reincarnation, resides in the Purple Chamber Palace, governing the eastern sector of the northern Hai position.
- **Hetong Heavenly Emperor** (named Da Jue): Guides sentient beings through teachings, resides in the Nine Dawns Palace, governing the western sector of the northern Ren position.
- **Pingyu Heavenly Emperor** (named Yu Yuan): Summons perfected immortals and recommends candidates for transcendence, resides in the Primordial Scenery Palace, governing the eastern sector of the northern Ren position.
- **Wenju Heavenly Emperor** (named Fan Yun): Regulates the movement of primordial Qi, resides in the Vast Cold Palace, governing the western sector of the northern Gui position.
- **Qiyao Heavenly Emperor** (named Yu Zhen): Unveils cosmic mysteries and resolves calamities, resides in the Lunar Palace, governing the eastern sector of the northern Gui position.
- **Yueheng Heavenly Emperor** (named Wu Shang): Expounds the supreme Dao, resides in the Great Mystery Palace, governing the western sector of the northern Chou position.
- **Mengyi Heavenly Emperor** (named Xu Yuan): Conducts soul-refinement rituals for the deceased, resides in the Mystic Metropolis Palace, governing the eastern sector of the northern Chou position.
- **Heyang Heavenly Emperor** (named Huan Ming): Transforms adepts into true immortals, resides in the Eternal Light Palace, governing the northern sector of the eastern Yin position.
- **Gonghua Heavenly Emperor** (named Shi Yuan): Manifests divine responses and miracles, resides in the Eastern Florescence Palace, governing the southern sector of the eastern Yin position.
- **Zongpiao Heavenly Emperor** (named Luo Jue Jie Zhong): Receives Daoist cultivators, resides in the Vast Origin Palace, governing the northern sector of the eastern Jia position.
- **Huangjia Heavenly Emperor** (named Shao): Tests aspiring transcendents, resides in the Cyan Mystery Palace, governing the southern sector of the eastern Jia position.
- **Tangyao Heavenly Emperor** (named Yun Shang): This scripture reveals the intricate Daoist pantheon, where each Heavenly Emperor holds specific cosmic duties and territorial governance, reflecting the Daoist worldview of "cosmic-human correspondence" (tian ren xiang ying). Key concepts include:
- **Qi (炁)**: The fundamental energy constituting all phenomena.
- **Refinement and Liberation (lian du)**: Rituals for redeeming souls.
- **Asterisms (xing xiu)**: Demonstrating Daoism's integration of celestial observation.

The system exemplifies how Daoist cosmology organizes celestial bureaucracy mirroring terrestrial governance, with directional alignments and color-coded Qi resonating with Five Phases (wuxing) theory.

主開度天地之人居重華宫治在東方乙

之北端靖天帝君諱靜生

主度學者之身居光華宫治在東方乙之

南恭慶天帝君諱鏡

主度得道之人居開合宫治在東方辰之

北極瑶天帝君諱廓奕

主教學仙之人居帝康宫治在東方辰之

南孔昇天帝君諱猷

主録度死魂更生居延命宫治在南方已

之東皇崖天帝君諱宛

主開度善人居開明宫治在南方已之西極風天帝君諱流

主度有善功之魂居太赫宫治在南方丙

之東孝芒天帝君諱易邈

主拔易開幽居太丹宫治在南方丙之西翁重天帝君諱阿繿

主召魔集眞居華蓋宫治在南方丁之東江由天帝君諱阿丘

主開度善魂居明堂宫治在南方丁之西阮樂天帝君諱无量

主品類天人等級居靈連宫治在南方未

之東曇誓天帝君諱曇

主度一切仙人居中元宫治在西方未之

西霄度天帝君諱育

主救度學人居瓊瑶宫治在西方申之南元洞天帝君諱上

主度學仙人居眞元宫治在西方申之北妙成天帝君諱陁

主統攝魔王神居靈幽宫治在西方庚之

南禁上天帝君諱隗

主領南魔王居化靈宫治在西方庚之北常融天帝君諱極

主校學者之功居萬福宫治在西方辛之

南騰勝天帝君諱浮𥠖

**Interpretation**

This scripture records the duties and abodes of multiple Celestial Emperor Lords (Tian Di Jun) in the Lingbao tradition (an important Daoist school). Each Celestial Emperor Lord possesses a specific title and jurisdiction:

1. Duanjing Tian Di Jun (named Jing Sheng) resides in Chonghua Palace, located north of the Yi position in the east, responsible for guiding spiritual practitioners.

2. Gongqing Tian Di Jun (named Jing) dwells in Guanghua Palace, situated south of the Yi position in the east, specializing in the deliverance of enlightened beings.

3. Jiyao Tian Di Jun (named Kuo Yi) inhabits Dikang Palace, positioned south of the Chen direction in the east, tasked with instructing immortality seekers.

4. Kongsheng Tian Di Jun (named You) lives in Yanming Palace, located east of the Si position in the south, overseeing soul liberation and reincarnation.

5. Huangya Tian Di Jun (named Wan) resides in Kaiming Palace, situated west of the Si position in the south, dedicated to receiving virtuous individuals.

6. Jifeng Tian Di Jun (named Liu) dwells in Taihe Palace, positioned east of the Bing direction in the south, responsible for liberating meritorious souls.

7. Xiaomang Tian Di Jun (named Yi Miao) inhabits Taidan Palace, located west of the Bing direction in the south, governing underworld salvation.

8. Wengzhong Tian Di Jun (named A Lan) resides in Huagai Palace, situated east of the Ding direction in the south, charged with summoning demonic hosts and true immortals.

9. Jiangyou Tian Di Jun (named A Qiu) lives in Mingtang Palace, positioned west of the Ding direction in the south, specializing in delivering benevolent spirits.

10. Ruanle Tian Di Jun (named Wu Liang) dwells in Linglian Palace, located east of the Wei position in the south, administering celestial hierarchies.

11. Tanshi Tian Di Jun (named Tan) inhabits Zhongyuan Palace, situated west of the Wei position in the south, overseeing the deliverance of all immortals.

12. Xiaodu Tian Di Jun (named Yu) resides in Qiongyao Palace, positioned south of the Shen direction in the west, dedicated to aiding spiritual practitioners.

13. Yuandong Tian Di Jun (named Shang) lives in Zhenyuan Palace, located north of the Shen direction in the west, responsible for guiding immortality students.

14. Miaocheng Tian Di Jun (named Tuo) dwells in Lingyou Palace, situated south of the Geng direction in the west, governing demon kings and divine spirits.

15. Jinshang Tian Di Jun (named Kui) inhabits Hualing Palace, positioned north of the Geng direction in the west, commanding southern demon kings.

16. Changrong Tian Di Jun (named Ji) resides in Wanfu Palace, located south of the Xin direction in the west, evaluating practitioners' merits.

17. Tengsheng Tian Di Jun (named Fu Li) dwells in... These Celestial Emperor Lords each fulfill distinct roles—some guide living practitioners, others oversee soul liberation, while certain ones govern demonic realms—forming Daoism's comprehensive system of salvation. Their palaces are distributed across eastern, southern, and western directions, with each orientation further subdivided into precise celestial positions (denoted by heavenly stems and earthly branches).

主召集仙聖居白蓋宫治在西方辛之北梵度天帝君諱惡奕

主進仙成聖居雲保宫治在西方戌之南賈奕天帝君諱精上

主度學者之身居天寳宫治在西方戌之

北

諸天開圖卦爻甲子

亶婁阿薈豫卦丁丑太皇黄曽天

无惒觀音隨卦戊寅

須延明首蠱卦已卯太明玉完天

法攬菩曇臨卦庚辰

稼那阿奕觀卦辛巳清明何童天

忽訶流吟噬嗑壬午

華都曲麗賁卦癸未玄胎平育天

鮮菩育臻剥卦甲申

答洛大梵復卦乙酉元明文舉天

散煙慶雲无妄丙戌

飛洒玉都大畜丁亥上明七曜天

明魔上門頥卦戊子

无行上首大過已丑虚无越衡天

廻蹠流玄坎卦

阿陁龍羅離卦太極濛翳天

四象吁員咸卦庚寅

南閻洞浮𢘆卦辛卯赤明和陽天

玉眸詵詵遯卦壬辰

梵形落空大壯癸巳玄明恭華天

九靈推前𣈆卦甲午

凙𠗂菩臺明夷乙未曜明宗飄天

緑羅大千家人丙申

眇莾九醜睽卦丁酉笁落皇笳天

韶遥縁邅蹇卦戊戌

雲上九都解卦己亥虚明堂曜天

飛生自騫損卦庚子

那育郁馥益卦辛丑觀明端靖天

摩羅法輪夬卦壬寅

霐持无鏡姤卦癸卯玄明恭慶天

攬姿運容萃卦甲辰

馥朗廓奕升卦乙己

**Interpretation**

This scripture primarily describes the names, locations, ruling deities, and corresponding trigrams of certain celestial realms within Daoism's Thirty-Six Heavens system. Here's the modern interpretation:

In the western direction lie three significant celestial palaces:

1. The White Canopy Palace (Baigai Gong): Located northwest of the western quadrant (Xin's northern sector), governed by Emperor Fandu (also named E Yi), who summons immortals and perfected beings (shenzhen).

2. The Cloud Protector Palace (Yunbao Gong): Situated southwest of the western quadrant (Xu's southern sector), ruled by Emperor Jiayi (also named Jing Shang), overseeing the cultivation process where immortals advance to perfected being status.

3. The Celestial Treasure Palace (Tianbao Gong): Positioned due north of the western quadrant (Xu's northern sector), also governed by Emperor Jiayi, responsible for guiding practitioners' physical cultivation.

The text then enumerates multiple celestial realms, each featuring:

- Unique names (e.g., Taihuang Huangzeng Heaven, Qingming Hetong Heaven)
- Corresponding hexagrams from the Yijing (e.g., Yu Hexagram, Gu Hexagram)
- Associated sexagenary cycle years (e.g., Ding-Chou, Wu-Yin)
- Distinctive celestial descriptors (such as cryptic terms like "Danlou Ahui" and "Xuyan Mingshou")

These heavens form the multi-layered spatial structure in Daoist cosmology, ranging from lower realms like Taihuang Huangzeng Heaven to higher planes like Xuwu Yueheng Heaven, each with unique governing deities and cultivation characteristics. The correlation between hexagrams and celestial realms reflects Daoism's integration of the Yijing system with spiritual practice.

(Note: Special terms like "Danlou Ahui" represent esoteric Daoist nomenclature for celestial realms—the original terms are preserved to maintain textual authenticity.)

太煥極瑶天

神纓自宫困卦丙午

刀利禪猷井卦丁未元載孔昇天

婆泥咎通革卦戊申

宛藪滌色鼎卦己酉太安皇崖天

太眇之堂震卦庚戌

流羅梵萌艮卦辛亥顯定極風天

景蔚蕭嵎漸卦壬子

易邈无寂歸妹癸丑始皇孝芒天

宛首少都豐卦甲寅

阿繿郁笁旅卦乙卯太皇翁重天

華莫延冉巽卦丙辰

九開自便兊卦丁己无思江由天

阿那品首渙卦戊午

无量扶蓋節卦己未上揲阮樂天

浮羅合神中孚庚申

玉誕長桑小過辛酉无極曇誓天

栢空度仙旣濟壬戌

玃无自育未濟癸亥皓庭霄度天

九日導乾乾卦

坤母東覆坤卦淵通元洞天

形攝上玄屯卦甲子

陁羅育邈蒙卦乙丑翰寵妙成天

眇炁合雲需卦丙寅

飛天大醜訟卦丁卯秀樂禁上天

緫監上天師卦戊辰

沙陁劫量比卦己巳无上常融天

龍漢瑛鮮小畜庚午

碧落浮𥠖履卦辛未玉隆騰勝天

空歌保珍㤗卦壬申

惡奕无品否卦癸酉龍變梵度天

洞妙自眞同人甲戌

元梵恢漠大有乙亥平育賈奕天

幽寂度人謙卦丙子

諸天炁數卦息數下應人身

九億萬炁豫三十九太皇黄曽天

下屬聚眞府在脾隨四十五

八億萬炁蠱四十五

**Interpretation**

This scripture describes the names of Daoism's Thirty-Six Heavens along with their corresponding hexagrams and celestial stems/earthly branches. Each heaven is associated with a specific hexagram and stem-branch combination, forming a complete cosmological system. Here's the simplified explanation:

The first heaven, "Supreme Radiance Jasper Heaven" (Taihuan Jiyao Tian), corresponds to the Hexagram of Exhaustion (Kun, with Water below and Lake above) and the stem-branch combination Bing-Wu.

The second heaven, "Blade Advantage Meditative Strategy Heaven" (Daoli Chanyou Tian), matches the Hexagram of the Well (Xun below and Water above) with Ding-Wei.

The third heaven, "Primal Vessel Ascending Aperture Heaven" (Yuanzai Kongsheng Tian), aligns with the Hexagram of Revolution (Fire below and Lake above) and Wu-Shen.

(Continuing similarly through all thirty-six heavens, each with its designated hexagram and stem-branch pair.)

The concluding section explains how these celestial numerical correspondences reflect in the human body, comprising 900 million variations of Qi (vital energy) movements (corresponding to Hexagram 39, Yu). Specifically, the "Supreme August Yellow Primordial Heaven" (Taihuang Huangzeng Tian) governs the Gathering Truth Mansion (Juzhen Fu)—the Daoist concept that associates each organ with resident deities, here representing the spleen—which follows forty-five Qi patterns (Hexagram 45, Gu), totaling 800 million Qi variations.

Note: These celestial names and hexagram combinations are specialized terms within Daoist cosmology that describe progressive stages of spiritual cultivation. Ancient practitioners believed specific Neidan (internal alchemy) practices could elevate one's consciousness through these heavenly realms.

太明玉完天

下屬炁㑹府在咽喉臨四十二

七億萬炁觀四十二清明何童天

下屬青靈府在肝噬嗑四十五

六億萬炁賁四十五玄胎平育天

下屬天督府在胞囊剥三十九

五億萬炁復三十九元明文舉天

下屬氷陽府在勢中无妄四十八

四億萬炁大畜四十八七曜摩夷天

下屬隂陽府在慾孔頥四十二

三億萬炁大過四十八虚无越衡天

下屬合眞府在腎中坎四十二

二億萬炁離四十八太極濛翳天

下屬順陽府在下丹田咸四十五

九千萬炁𢘆四十五赤明和陽天

下屬太元府在心中遯四十八

八千萬炁大壯四十八玄明恭慶天

下屬通靈府在膽𣈆四十二

七千萬炁明夷四十二曜明宗飄天

下屬天寧府在小腸家人四十八

六千萬炁睽四十八笁落皇笳天

下屬天河府在大陽蹇四十二

五千萬炁解四十二虚明堂耀天

下屬華蓋府在肺損四十五

四千萬炁益四十五觀明端靖天

下屬太和府在十二重樓夬五十一

三千萬炁姤五十一玄明恭慶天

下屬玄林府在髮根萃四十二

二千萬炁升四十二太煥極瑶天

下屬玄隂府在項困四十五

九百萬炁井四十五元載孔昇天

下屬玄陸府在兩目後革四十八

八百萬炁鼎四十八

**Interpretation**

This scripture describes the Daoist cultivation system where the human body corresponds to the "Thirty-Two Heavens," with each celestial realm matching specific anatomical regions and their Qi circulation patterns:

1. The Tai Ming Yu Wan Heaven corresponds to the throat region (Qi Convergence Mansion), governing the movement of 42 trillion Qi breaths and resonating with the "Approach" hexagram.

2. The Qing Ming He Tong Heaven aligns with the liver (Azure Numen Mansion), regulating 45 trillion Qi breaths and corresponding to the "Biting Through" and "Adornment" hexagrams. (Note: Qi here refers to primordial energy, while the hexagrams represent energetic patterns.)

3. The Xuan Tai Ping Yu Heaven relates to the lower abdomen (Celestial Overseer Mansion), managing 39 trillion Qi breaths and matching the "Splitting Apart" and "Return" hexagrams.

4. The Yuan Ming Wen Ju Heaven connects with the perineum (Solar Ice Mansion), directing 48 trillion Qi breaths and corresponding to the "Innocence" and "Great Accumulation" hexagrams.

Subsequent heavens sequentially correspond to:

- The Seven Luminaries Mo Yi Heaven: reproductive region (Yin-Yang Mansion)
- The Void Transcendence Yue Heng Heaven: kidneys (Unity Mansion)
- The Supreme Polarity Meng Yi Heaven: lower Dantian (Solar Accord Mansion)
- The Crimson Brightness He Yang Heaven: heart (Great Origin Mansion)
- The Mysterious Brightness Gong Qing Heaven: gallbladder (Spirit Passage Mansion)
- The Radiant Brightness Zong Piao Heaven: small intestine (Celestial Peace Mansion)
- The Zhu Luo Huang Jia Heaven: temples (Celestial River Mansion)
- The Empty Brightness Tang Yao Heaven: lungs (Canopy Mansion)
- The Observant Brightness Duan Jing Heaven: trachea (Great Harmony Mansion)
- The Grand Glorious Ji Yao Heaven: nape (Mysterious Yin Mansion)
- The Primal Ascension Kong Sheng Heaven: area behind the eyes (Mysterious Land Mansion)

Each celestial realm is assigned precise Qi quantities and corresponding Yi Jing hexagrams like "Resolution #51" or "Encounter #51," where the numerical values represent unique energetic rhythms of each bodily region. This comprehensive system forms the theoretical foundation for the Daoist practice of "Heaven-Human Correspondence" during inner observation (neiguan) cultivation.

太安皇崖天

下屬玄苑府在兩眼目頭震四十二

七百萬炁艮四十二顯定極風天

下屬玄澧府在舌下漸四十五

六百萬炁歸妹四十五始皇孝芒天

下屬玄澤府在心中豐四十五

五百萬炁旅四十五翁重浮容天

下屬巽四十五

四百萬炁兌四十五无思江由天

下屬玄庭府在臍中渙四十五

三百萬炁節四十五上楪阮樂天

下屬玄通府在口中中孚四十八

二百萬炁小過四十二无極曇誓天

下屬玄伺府在右耳旣濟四十五

九萬九千炁未濟四十五皓庭霄度天

下屬玄虚府在左耳乾五十四

八萬八千炁坤三十六淵通元洞天

下屬玄元府在右目屯四十二

七萬七千炁蒙四十二翰寵妙成天

下屬玄明府在左目需四十八

六萬六千炁訟四十八秀樂禁上天

下屬玄微府在右鼻孔師三十九

五萬五千炁比三十九无上常融天

下屬玄妙府在左鼻孔小畜五十一

四萬四千炁履五十一玉隆騰勝天

下屬玄陽府在鼻中泰四十五

三萬三千炁否四十五龍變梵度天

下屬玄極府在玉枕同人五十一

二萬二千炁大有五十一平育賈奕天

下屬玄都府在頂頭謙三十九

修用假令法式玄旨曰歩三十二天元綱西龜轉輪无色局

**Interpretation**

This scripture describes the Daoist "Thirty-Two Heavens" cultivation system, where each celestial realm corresponds to specific bodily locations and cultivation methods. The main concepts can be understood as follows:

Each heaven (such as Tai'an Huangya Heaven, Xianding Jifeng Heaven, etc.) corresponds to particular body parts:

- Tai'an Huangya Heaven corresponds to both eyes
- Xianding Jifeng Heaven corresponds to beneath the tongue
- Shihuang Xiaomang Heaven corresponds to the heart
- Wusi Jiangyou Heaven corresponds to the navel
- Shangye Ruanle Heaven corresponds to the mouth

Other heavens correspond respectively to left/right ears, left/right eyes, nostrils, the Jade Pillar acupoint (Yuzhen), the crown of the head, and other locations.

Each celestial realm contains:

- Subordinate mystical palaces (such as Xuanyuan Palace, Xuanli Palace, etc.)
- Corresponding trigrams from the Bagua (e.g., Zhen trigram, Gen trigram)
- Specific Qi quantities (e.g., seven million Qi, six million Qi)

The cultivation methods involve:

- Visualizing these celestial realms manifesting in their corresponding bodily locations
- Guiding Qi circulation through trigram transformations
- The text concludes with the advanced practice of "Treading the Primordial Outline of the Thirty-Two Heavens" - a profound method of cultivation through visualizing these celestial realms.

These teachings belong to the esoteric practices of Daoist Neidan (internal alchemy), applying the principle of cosmic-human correspondence to map celestial realms onto the human body. Specific visualizations and breathing techniques are employed in this practice. Each numerical value and trigram corresponds to particular cultivation secrets that require oral transmission from master to disciple for genuine mastery.

歩至九萬里到赤明和陽天令踏局令天想炁入口吞丹例謂如内解道德經内甲子屬某府又看靈寳大法隱語所開圖文屬何甲子隱語屬是何天又屬何卦元綱屬何宿歩入元綱局中吸木屬天炁入兆身某甲子府依卦爻定息以炁結隱文府内成天文或治事看天府所主清炁用以甲子日甲子時爲始用迍卦午時用䝉卦子時服亶婁阿薈四字午時服无惒觀音四字子時服迍卦午時服蒙卦其請天炁法於每日天欲明之時已前晨光初發之始隨諸天面方請梵炁灌注身中所屬宫府訣曰

甲子之時稽首望天存其炁色綿綿連連

叩齒六六仰望上天存其炁象宛宛延延

如絲如霧流注宫田以口回轉如丹如煙

以意送歸宫府之邊一呼一吸百脉流徧

服之千日神飛上天右於每月三日五日七日九日十五日一月五過受元始之祖炁流布身中功成宻有升騰之㑹如上諸法上可動之於心不得以輕示人盗泄則靈散仙无由成

修行之法春正二三月朱書文向王叩齒九通而呪曰

飛天大梵維羅八方九炁青天緫爲神王

五合八㑹流煥太空上關龍漢神仙之宗

下拔長夜九幽之房拔度苦魂朽骸生光

身變毛羽五色衣裳蒼龍碧輦飛歩空行

今日上告青天始陽莫願諧合與炁齊同

升入无形永保无窮畢服文仰咽八炁止

**Interpretation**

This scripture outlines a Lingbao (Numinous Treasure) school cultivation method, comprising several key elements:

Practitioners must visualize traversing ninety thousand li to reach the "Chiming Heyang Heaven" (one of Daoism's Thirty-Six Heavens), entering through specific ritual steps into the "Yuangang Formation" (a cultivation matrix). The practice aligns with the sexagenary cycle of heavenly stems and earthly branches, while deciphering the esoteric diagrams and texts of the "Lingbao Great Method" to identify corresponding celestial realms, trigrams, and astral orientations.

The concrete practice involves:

1. Absorbing trigram energies and reciting mantras at designated hours - at Zi hour (11pm-1am) invoking the "Zhun Hexagram" with the four-syllable mantra "Dan Lou A Hui," and at Wu hour (11am-1pm) using the "Meng Hexagram" with the mantra "Wu He Guan Yin."

2. Daily before dawn, facing specific directions to absorb "Brahma Qi" (pristine cosmic energy) through specialized breathing techniques and visualization, allowing this energy to circulate throughout the body. The oral instructions detail the method: gazing skyward while visualizing energy filaments flowing like mist into the body, guided by rhythmic breathing to complete energetic circuits.

The text particularly emphasizes five auspicious days each month (the 3rd, 5th, 7th, 9th, and 15th) as prime opportunities to receive "Primordial Ancestral Qi" (the most fundamental cosmic energy). However, it sternly warns these methods must remain carefully guarded secrets—indiscriminate disclosure will dissipate spiritual potency and obstruct immortality attainment.

The scripture concludes with special springtime practices: using cinnabar to inscribe talismanic characters while facing east, performing the "tooth-knocking" ritual nine times (a common Daoist energy-gathering technique), and reciting specific incantations to summon celestial energies. These mantras essentially petition for union with the azure heaven's primordial qi, seeking the power of celestial flight and transcendence beyond the cycle of life and death.

(Note: The mentioned "Zhun Hexagram" and "Meng Hexagram" originate from the Zhouyi [Book of Changes]; "Dan Lou A Hui" and "Wu He Guan Yin" represent esoteric Daoist mantras; "tooth-knocking" refers to the standard Daoist practice of gathering qi through rhythmic dental percussion.)

夏四五六月朱書文向王叩齒八通而呪曰

天書敷羅梵行赤明上開八道五合通靈

大運啓期洞陽錬精玉文煥朗三景自明

下度生死一切受形今日良吉大聖臨庭

九夜開牖幽房朗清三惡休息我道自成

五帝保度上登蕭京七寳林内長享劫齡

畢服文仰咽八炁止秋七八九月朱書文向王叩齒七通而呪曰

飛玄八㑹結炁成眞六十四字緫靈天根

開度生死朽骨還人幽魂披散受炁上玄

今日時慶萬願開陳衆眞交㑹我願成仙

景與道合我願我神得乗素雲上昇帝晨

七寳懽樂交友眞人畢服文仰咽八炁止冬十十一十二月朱書文向王叩齒五通而呪曰

玉字開㝠流煥上門八炁結眞梵行景雲

神王啓光三象洞分五色徘徊昭我靈魂

今日值合仰希帝君大有出書受我眞文

玉澤交灌五府生雲毛羽變化駕景乗晨

出有入旡仙度自然七祖同歸歡樂上元

畢服文仰咽八炁止下映人身主諸吉凶

上壇頭爲上清宫頭頂骨是也動主遇貴善賢人急動君恩赦到痛主父母師友災泥丸宫爲太清宫胷骨是也動遇出世神仙文藝頂前急動有雨至腦後動主晴痛主自身災痒主風雲藏宫印堂是也動主印信喜事動慢主逢信善人額上至印堂主印信來痒主小喜至及微風痛主失官壞印

**Interpretation**

The *Lingbao Jingming Dafa Wandao Yuzhang Mijue* scripture records incantation formulas for seasonal cultivation and reveals the correspondences between the human body and celestial realms.

For summer cultivation (4th-6th lunar months): Write talismanic characters with cinnabar while facing west (the direction symbolized by "王"). After knocking the teeth eight times, recite the incantation: "Heavenly documents unfold, the light of Brahma realms illuminates all, the eight celestial pathways connect with the Qi of Five Phases. As the great cycle turns, we refine essence in the Cavern of Yang (Dongyang, representing pure yang state). Jade talismans radiate brilliance as the three luminaries (sun, moon, stars) manifest naturally. This incantation delivers beings from samsara. On this auspicious hour, the Great Sage descends. The nine layers of darkness open their windows, shadows become clear, the three wretched paths (hell, hungry ghosts, beasts) cease. My Dao practice accomplishes itself. The Five Thearchs (Green Emperor of East, Red Emperor of South, etc.) protect and deliver, aiding my ascension to pure celestial realms where I attain longevity amidst the seven treasures (gold, silver, lapis lazuli, etc.)." Swallow the talisman while tilting the head back to ingest eight mouthfuls of primal Qi.

Autumn practice (7th-9th months) follows similar procedures but with seven tooth-knocks. The incantation states: "Mysterious Qi from eight directions coalesces into true essence, sixty-four characters encapsulate celestial foundations. It delivers wandering souls and revives dry bones, granting dark spirits the supreme mysterious Qi. On this propitious hour, all vows may be declared as perfected immortals gather to aid my transcendence. May my spirit merge with the Great Dao, riding white clouds to the Heavenly Court (Dichen), joining the company of perfected beings in the seven-jeweled paradise."

Winter cultivation (10th-12th months) requires five tooth-knocks: "Jade characters open the dark realms, illuminating the celestial gate. Eight types of primal Qi crystallize into perfection as Brahma realms manifest auspicious clouds. Divine kings radiate light, the three luminaries shine clearly, five-colored clouds illuminate the soul. Today's cosmic alignment petitions the Heavenly Thearch for true scriptures. Jade nectar nourishes the five viscera, generating cloud-like Qi for feathery ascent, freely traversing between existence and non-existence, achieving natural transcendence. Seven generations of ancestors ascend together to celebrate the Upper Prime celestial festival."

The scripture's latter section reveals body-cosmos correspondences:

- The head corresponds to Shangqing Palace (one of the Three Pure Realms). Movement in the cranial bones foretells encounters with noble persons; rapid pulsation predicts imperial pardon; pain indicates misfortune for parents or teachers.
- The Niwan Palace (crown point) corresponds to Taiqing Palace. Sternum movement suggests encountering immortals. Pulsation at the forehead's front foretells rain, while occipital movement predicts clear weather. Pain signifies personal misfortune; itching indicates windy conditions.
- The Yintang (between eyebrows) is the Cloud Storage Palace. Pulsation suggests official promotions; slow movement predicts meeting virtuous people. Itching from forehead to Yintang indicates minor joys or breezes; pain may foreshadow loss of position.

These cultivation methods integrate seasonal timing, directional orientation, and somatic awareness, embodying Daoist Neidan (internal alchemy) practice and the philosophy of cosmic-human resonance.

天涯宫髮際是也動主隂雨痒主隂雲散春夏痒動急有風雨雷電痛主外服及外親有凶事左右雲涯宫額角是也動主見君子賢善人冷如水滴主有隂雨神門急動恍惚痛名死門開主壽終左右日月宫太隂太陽宂是也左動主東南風右動主西南風腦後左東北風腦後右西北風額前動主見善人痛主父母大災左右雲門宫兩眉是也動主得藝術文書冷痒左主乾坎艮震有隂雲右主巽離坤兌隂雲兩眉頭相牽連動主有相連事眉下眼上動主酒食賔客動痛主大風痛急主因酒食相爭陽聚宫左目是隂聚宫右目是跳動淚出主猛雨至眼上動有人羙喜事動急主親眷至眼下臉動主見他哭泣痛如針剌淚出主自已有悲泣事以左陽右隂占之左右勾陳宫兩目上下臉是也左上臉動主陽人說美羡事右上臉動主隂人說美羡事左下臉主陽人破美羡事右下臉主隂人破羙羡事如左右下臉痛主兒女子孫有災魔王宫鼻梁是也動主見衆死事又主鬼行隂暗事若鼻撋痒人送物來如鼻酸痛主有人謀計冝愼之左龍遊宫左鼻孔是也動主猛雨痛主水災右虎遊宫右鼻孔是也動主猛風痛主風災日顴宫左顴頰骨是也月顴宫右顴頰骨是也左動主陽人毀謗右動主隂人毀謗兩頰

**Interpretation**

This passage explains the auspicious and ominous omens corresponding to sensations like twitching, itching, or pain in different facial areas (called "palaces" in Daoist terminology) of the human body. Here's the modern interpretation:

Forehead Area:

- The hairline area is called the "Celestial Horizon Palace" (Tianya Gong). Twitching here foretells rain, while itching indicates overcast skies. Intense itching during spring or summer suggests approaching storms with thunder and lightning. Pain in this area warns of misfortunes befalling outsiders or relatives.
- The forehead corners are termed "Cloud Horizon Palaces" (Yunya Gong). Left-side twitching indicates encountering virtuous persons, while a cold sensation predicts rain. Severe pain with mental confusion may signify impending death.

Temple Area:

- The left and right "Sun-Moon Palaces" (Riyue Gong, i.e., temples): left twitching means southeast winds, right twitching southwest winds. Left occipital twitching indicates northeast winds, right twitching northwest winds. Forehead twitching suggests meeting good people, whereas pain warns of parental misfortunes.

Eyebrow Area:

- The eyebrows form the "Cloud Gate Palace" (Yunmen Gong). Twitching predicts receiving documents or mastering skills. Left eyebrow chill suggests overcast skies from northwest to northeast; right eyebrow chill indicates cloudiness from southeast to southwest. Simultaneous eyebrow movement signals interconnected events. The area below eyebrows but above eyes twitching foretells banquets, while pain warns of disputes over food and drink.

Eye Area:

- The left eye is the "Yang Gathering Palace" (Yangju Gong), the right the "Yin Gathering Palace" (Yinju Gong). Eyelid twitching with tears predicts heavy rain; upper lid twitching means joyous occasions; lower lid twitching foresees others' weeping. Eye stinging with tears warns of personal sorrow.
- The eyelids constitute the "Hook Array Palace" (Gouchen Gong). Upper lid twitching means praise from same-gender individuals; lower lid twitching indicates gossip from same-gender people. Lower lid pain warns of descendants' misfortunes.

Nose Area:

- The nasal bridge is the "Demon King Palace" (Mowang Gong). Twitching suggests encountering funerals or ghostly matters; itching means receiving gifts; soreness warns against being plotted against.
- The left nostril is the "Dragon Roaming Palace" (Longyou Gong) - twitching predicts heavy rain, pain warns of floods. The right nostril is the "Tiger Roaming Palace" (Huyou Gong) - twitching indicates strong winds, pain foretells wind disasters.

Cheek Area:

- The left and right cheekbones are respectively called "Sun Cheek Palace" (Riquan Gong) and "Moon Cheek Palace" (Yuequan Gong). Left twitching means slander from men, right twitching from women. Simultaneous cheek twitching suggests being gossiped about by many.

(Note: This represents ancient Daoist physiognomy that correlates facial sensations with natural phenomena and human fortunes, belonging to traditional divinatory theories in Chinese culture.)

赤痒動有人來面問口舌事如兩頰熱及面熱身心恍惚主毀罵是非喧閙冝愼之左陽宫左耳竅是也七殺宫右耳竅是也左動聞美喜事耳輪動急或痛主州邑有反逆賊至如右動主聞驚惡事痛主不測災冝回靜地避之耳後動如熱氣迫主火發耳前動主水災上瓊林宫人中髭是也下瓊林宫鬚承漿是也動主滋益延納喜美事承漿動主酒食需索事痛主行動艱難辛苦事兩顋動主交友死亡左文右武左男右女五陽門上唇是五隂門下唇是也上動主陽人君子褒美事下動主隂人小人謗說事如唇痒動主美食如稍痛痒主飲食殘缺如唇畔動主飲食唇吻動主憂口舌牙頰動亦主口舌萬物帶舌是也動主食中有毒痒主酒食痛主卒病痛急主口舌如痛痒不止有蠱螞等毒物俛合宫頦頥是也動主近次人毀罵事動痒主借貸財物事痛主大病喪財物事息脢環喉嚨是也動主遇髙人談清髙事咽上喉下痛動主大不祥事兩邊動主見哭泣金鎻宫項窩是也動主天地祥異雷霆大震𣈆動憂枷鎻急動痛主血光項上痛主憂官災兩邊動主飲食

中壇白虎宫胷前是也動主𠒋惡人凶惡事相㝷痒主上智君子人至痛主凶禍事朱雀門正尻尾下是也動主惡人相謀正心撋痒有人相憶心兩畔動主有人慾心相望

**Interpretation**

This scripture discusses the auspicious and inauspicious omens foretold by unusual bodily sensations (such as itching, heat, or pain) in different parts of the body, belonging to the divination practices of the Lingbao Jingming (Numinous Treasure Pure Brightness) lineage of Daoism. Here is a simplified interpretation:

When your face feels itchy or hot, accompanied by restlessness, it foretells disputes or verbal insults—exercise caution.

**Ear-related signs:**

- Abnormal sensations in the left ear (Left Yang Palace) may bring good news; pain could indicate local unrest.
- Abnormal sensations in the right ear (Seven Killings Palace) may bring bad news; pain warns of unexpected misfortune—seek a quiet place to avoid harm.
- Heat behind the ears may foretell fire disasters, while sensations in front of the ears suggest floods.

**Mouth and chin signs:**

- Abnormal sensations in the philtrum (Upper Qionglin Palace) or chin (Lower Qionglin Palace) predict joyous occasions.
- Movement at the Chengjiang acupoint (chin dimple) suggests a need for food and drink; pain indicates difficulties ahead.
- Movement in the upper lip (Five Yang Gate) foretells praise from noble people, while the lower lip (Five Yin Gate) hints at slander from petty individuals.
- Lip itching signals delicious food; pain suggests dietary troubles, and twitching at the corners warns of disputes.

**Tongue signs:**

- Movement warns of potential food poisoning.
- Itching hints at wine and food; pain predicts sudden illness.
- Persistent pain or itching may indicate poisoning by gu (a type of venom).

**Chin (Fuhan Palace) signs:**

- Foretells verbal insults.
- Itching suggests someone may borrow money.
- Pain predicts financial loss or severe illness.

**Throat (Ximei Ring) signs:**

- Movement suggests meeting a wise person for profound discussion.
- Pain is an extremely bad omen.
- Sensations on either side foretell witnessing someone weeping.

**Back of the neck (Golden Lock Palace) signs:**

- Foretells celestial phenomena or thunderstorms.
- Pain warns of bloodshed or legal troubles.
- Movement on either side relates to food and drink.

**Chest (White Tiger Palace) signs:**

- Movement suggests encountering malicious people.
- Itching foretells a visit from a wise person.
- Pain warns of impending misfortune.

**Tailbone (Vermilion Bird Gate) signs:**

- Foretells being secretly plotted against.
- Itching in the chest area means someone misses you.
- Movement on either side suggests someone harbors affection for you.

*(Note: These interpretations belong to the traditional Daoist system of bodily divination. Modern readers should consider their historical context.)*

心痛徹内主自己死亡左承重宫左肩是也右承重宫右肩是也左動主齊肩朋友至右動主僧尼至左又是道人痛主負重向逺左兵門左胛子骨是也右兵門右胛子骨是也動主見人爭說語言血盆骨動主血光立至背上近胛骨動主兵甲負重事後背心動主下人背己惡逆相害脊骨動主登髙脊膂下動主見貧下相求夾脊兩邊俱動主有人背己闘謀所求不成左掖道左腋脇是也右掖道右腋脅是也動主見人說相潤事左男右女脇動有人拹己短長右動无害腋下動主閑人至兩脇動主見文武官員議事左蟾宫左膞蝦䗫兒是也右蟾宫右膞蝦䗫兒是也左動主青龍喜慶事動痒主有膊至右動主白虎凶憂事動痒主有風左外有勝友至右外主小人來左力士宫左臂肘是也右力士宫右臂肘是也膊外動左主九流人至曲肘裏動主有隂人曲倖隱蔽不相見肘後動有女伎藝來臂内動有技術人來臂上動空門人來臂下動主虚妄人來左聚脉宫左手腕是也右聚脉宫右手腕是也動痛主隂人刑禁事右主打磕損傷事腕痒左主持財入右主持財出右腕痛動主破失財物左衆應宫左手是也右衆應宫右手是也左手掌痒主大得財右手掌痒主財散左大指動主禮樂右大指動主婚禮虎口痛動主毒

**Interpretation**

This scripture discusses the auspicious and inauspicious omens indicated by pains or unusual movements in different parts of the body, representing a Daoist method of bodily divination. Here's the modern interpretation:

【Shoulder Area】

When the left shoulder (Left Weight-Bearing Palace) or right shoulder (Right Weight-Bearing Palace) twitches: movement in the left shoulder foretells visits from peers or friends, while the right shoulder indicates visits from monks or nuns. Left shoulder pain suggests carrying heavy loads for a long journey.

【Shoulder Blade Region】

Twitching in the left or right shoulder blades (Soldier's Gate): predicts hearing others quarrel. Movement in the "Blood Basin Bone" (possibly the clavicle) warns of bloodshed disasters. Twitching near the shoulder blade area of the back suggests military affairs or heavy tasks. Movement at the center of the upper back indicates subordinates' betrayal, spinal movement predicts climbing activities, lower spine movement means encountering poor people seeking help, while simultaneous movement along both sides of the spine warns of secret plots against you.

【Armpit and Ribs】

Twitching in left or right armpits (Passageway): left armpit movement means someone will speak kindly (left for men, right for women), while right rib movement is harmless. Simultaneous movement in both sides foretells hearing officials discuss matters.

【Upper Arm Area】

Unusual movements in left or right upper arms (Toad Palace): left arm movement indicates joyful events (Azure Dragon side), itching means relatives or friends visiting; right arm movement warns of misfortune (White Tiger side), itching suggests exposure to pathogenic wind. Outer elbow (Palace of Mighty Warriors) movement means encountering people of various professions, inner elbow movement predicts secretive matters, back elbow movement indicates female performers visiting. Different arm positions foretell meetings with craftsmen, monks, or swindlers respectively.

【Wrist and Palm】

Wrist (Pulse-Gathering Palace) pain: left wrist indicates disputes involving women, right wrist warns of physical injuries. Itching: left wrist means financial gain, right wrist financial loss. Palm (Multitude-Response Palace) itching: left hand gain, right hand loss. Thumb movement—left predicts ceremonial/musical events, right marriage matters. Pain in the "tiger's mouth" (thumb web) warns against poisoning.

(Note: "Azure Dragon/White Tiger" are Daoist directional deities; "various professions" refers to people of all trades; "monastics" indicates Buddhist monks; "yin people" refers to women or secretive matters)

蟲傷山居被虎狼傷左手背動主爭競痛主歐打左手背痒有微財右手主虚詐左手動痒主髙人指訣事無名小指動有美酒食左手大指痛憂父右拇二指痛憂兄中指痛憂己身四指小指憂子弟左憂母姊妻妹女扶桑宫左乳是也龜臺宫右乳是也兩乳動有人相念左主子孫喜痒主得喜奴婢痛主恩義人身亡

下壇福聚宮腹是也慾門臍下是也太淵宮臍心是也車軸關腰是也腹動有福禄人至肚動有暗人嫉妬事臍下動有染着事臍四向中動主弟兄至腰間動有邀譽人至連生處動近上憂六畜臍下撁龜動主婦女交往冝廻避之承重宫臀是也臀内動主與髙上人同坐痒痛急動不止見人受刑責臀上動主有爭闘左臀痛主人爭競毁罵右主隂人謗毀左大力宫左腿是也右大力宫右腿是也大腿股内動主清髙人至近上動主外人至近下動主卑小至又主僧尼至大腿動主見人集㑹事右主隂▲集㑹左蓋宫左膝是也右蓋官右膝是也左動主拜人右動主受人拜痒主禮拜髙人痛主卑下人拜左轉以宮左腿肚膁肕是也右轉以宮右腿肚膁是也腿肚子動主教藝業人至左乃道士道人至右乃隂人小人至膁外動主縛繫事膁眼䠋骨動主小人誑惑虚妄事曲䐐動主卑小謀害右是隂人膁肕骨痛動主有血

**Interpretation**

This scripture describes methods for predicting fortune and misfortune by observing unusual bodily sensations (such as pain, itching, or pulsations) in different body parts. Here is the modern interpretation:

【Upper Limbs】

- Injury to the left hand: Foretells disputes or conflicts.
- Itching in the left hand: May indicate minor financial gain.
- Abnormal sensation in the right hand: Beware of deception.
- Pulsation in the little finger: May signify good food and drink.
- Pain in the thumb: Warns of worries concerning one’s father.
- Pain in the index finger: Warns of worries concerning brothers.
- Pain in the middle finger: Warns of personal concerns.
- Pain in the ring or little finger: Warns of worries concerning children or juniors.

【Chest Area】

- Abnormal sensation in the left breast (Fusang Palace):
- Pulsation: Someone is thinking of you.
- Itching: Descendants will have joyous news.
- Pain: May indicate the loss of a loved one.
- Abnormal sensation in the right breast (Guilai Palace): Similar omens as the left breast.

【Abdominal Area】

- Pulsation in the abdomen (Fuju Palace): A fortunate person will arrive.
- Abnormal sensation around the navel (Taiyuan Palace):
- Pulsation: A sibling may visit.
- Discomfort below the navel: Beware of trouble caused by women.
- Pulsation in the waist (Chezhou Pass): Someone may seek cooperation.

【Buttocks Area】

- Abnormal sensation in the buttocks (Chengzhong Palace):
- Internal pulsation: May dine with an esteemed person.
- Persistent pain: Foretells witnessing someone being punished.
- Left buttock pain: Indicates verbal disputes.
- Right buttock pain: May face slander from women.

【Leg Area】

- Abnormal sensation in the thighs (Dali Palace):
- Inner thigh pulsation: A refined person will visit.
- Outer thigh discomfort: May witness a gathering of people.
- Abnormal sensation in the knees (Gai Palace):
- Left knee pulsation: Will bow to someone.
- Right knee pulsation: Will receive bows from others.
- Abnormal sensation in the calves (Zhuanyi Palace):
- Pulsation: A skilled artisan may visit.
- Left calf discomfort: A Daoist priest will visit.
- Right calf discomfort: A woman or petty person will visit.
- Bone pain: Beware of bloodshed or violence.

Note: These interpretations belong to the Daoist practice of "divination" (zhanyan), which uses bodily signs to predict human affairs. Modern readers should approach this rationally—such methods primarily reflect ancient beliefs about the connection between the body and fate.

傷事左車宫左脚踝是也右車宫右脚踝是也動主逢六畜驚右主猛獸驚脚根筋動主逢惡人脚面動主乆别親至右主隂人也左繫鞋宫左脚面是也右繫鞋宫右脚面是也繫鞋文動主刼賊脚面動有驚恐差異事左龍轉宫左脚是也右龍轉宫右脚是也左脚小指遶掌動主見盜賊右主闘爭掌心痛主死哀脚掌四面動主八方人來以中指爲正南也痛主惡人來右脚主防奴婢小人脫賺痛主旱脚根痛動主被人根㝷脚腕動主打傷事脚心痒動在主逺行右三壇上應諸天應是三界内外自身骨肉交朋動靜吉凶天氣一降隨氣應之分其三候痒則主喜瞤則主動痛則主凶候其輕重緊慢以五日候之如瞤動沉重疼緊則敦刻應之先重後輕多虚傳謾語其帝命天恩風雨水火及命中一動一瞤主一日三跳已上主十日仍須於受氣之時望諸天於星月下燒香再拜宻奏曰具位臣某至心仰告三清玉皇上帝諸天天帝臣受之炁下應臣身敢不精心滌慮思真感神念臣以凡俗昏迷困在塵世罔知世間一切吉凶不能洞曉未來禍福仰告天尊上帝憫臣凡愚𠃔納奏請假借威光正真道炁降流臣身令能聦明智慧上應諸天至誠感神照知臣身世間動靜吉凶預報臣知委臣无任祈恩望聖激切屏營之至臣言

**Interpretation**

The *Lingbao Jingming Dafa Wandao Yuzhang Mijue* (Secret Jade Chapter of Ten Thousand Dao Methods from the Numinous Treasure Pure Bright Tradition) describes a method for predicting fortune or misfortune through bodily reactions, with particular focus on unusual sensations in different parts of the feet:

The left and right feet correspond to different omens:

- Twitching of the left ankle (Left Chariot Palace) foretells startled livestock, while movement in the right ankle (Right Chariot Palace) warns of encountering wild beasts.
- Jumping tendons in the heels indicate caution against malicious people; movement on the instep may predict separation from relatives (right instep movement specifically warns against treacherous individuals).
- Abnormal sensations at the shoelace area (Shoelace Palace) signal potential theft; throbbing on the foot surface presages sudden fright or accidents.
- Wiggling of the left little toe suggests encountering thieves, while the right little toe indicates disputes; pain in the foot center forebodes funeral matters.
- Throbbing on the four sides of the sole predicts visitors from eight directions (with the middle toe direction representing true south); right foot pain warns against villainous schemes.
- Heel pain suggests being followed, ankle movement indicates potential injury, and itching soles predict long journeys.

Three principles govern bodily reactions:

1. Itching generally signifies joyful events, throbbing indicates impending changes, while pain portends inauspicious occurrences.

2. The intensity and urgency of reactions correspond to different timeframes: violent throbbing may manifest within five days, while mild sensations could be false alarms.

3. Special emphasis is given when involving celestial decrees, weather changes (wind, rain, water, fire), or fate alterations—one throb predicts fulfillment within a day, three or more indicate ten-day timelines.

Specific countermeasures:

When experiencing abnormal sensations, practitioners should burn incense under starlight or moonlight, kneel, and pray to the Three Pure Ones (Daoism's supreme deities) and the Jade Emperor: "This humble disciple [name] sincerely reports—being of mortal ignorance, I cannot discern fortune from misfortune. I beseech the Celestial Honored Ones to bestow the True Qi of Orthodox Dao, illuminating my wisdom to foresee blessings and calamities..."

(Note: This belongs to Daoist "responsive verification" techniques, operating on the principle of cosmic-body correspondence where bodily anomalies reflect impending events. Practitioners must maintain physical and mental purity for accurate perception.)

再四拜畢再取天炁三口吹於身中凡動靜疼痒依法占之无不預曉不得亂思疑惑愼之愼之

受元始萬炁之祖凡修其道常以正月二月三月四月五月六月七月八月九月十月十一月十二月月三日月五日月七日月九日十五日一月五遇清齋誦詠玄文一徧以夜半之後露出中庭仰思北斗華蓋之中有紫雲之炁以斗中罡左廻曆度二十八宿竟還金門之上若在人中天隂无光當於室内黙念内思如法每令分明思畢當以拜紫雲四通叩齒三通仰祝曰

天夜朗清幽虚啓眞流雲徘徊金華四騫

丹皇敷暉霞飛紫軿是夕開陳青金授化

成我上願體應自然結命丹華保命日根

三靈合景永停龍山宻夜清披請如所言呪畢便口引紫炁二十八咽止行此三年剋有神降兆席也身有紫炁映終一形九天書名必獲上仙也天有紫炁之雲干於日月五星之分在其方圓皆有合道之人得仙之君也如此之候其象自見得見紫雲便依文禮祝不必須其常日也勤如在意刻得雲降昇騰有㑹也止可勤之於已不得輕以示人道泄則靈散仙炁无成也

洞章玄文

飛玄紫炁凝靈根綱維玉靈緫萬神

其中鬱勃結自然上有稜層十二傳

玉樓峩峩耀景雲華精紫闕帶金軒

瓊臺玡鑠繞八騫中有青金九靈仙

**Interpretation**

This scripture outlines a complete Daoist ritual practice, detailing how to absorb "Purple Qi" (Ziqi, the cosmic spiritual energy) through visualization, breathwork, and incantations to attain immortality. The procedure is as follows:

First, observe fasting on specific days (the 3rd, 5th, 7th, 9th, and 15th of each lunar month). At midnight, go to the courtyard and visualize the Big Dipper surrounded by purple clouds. If the weather is unfavorable, perform the visualization indoors. Imagine the purple clouds circulating clockwise through the Twenty-Eight Lunar Mansions before returning to the Celestial Gate (Tianmen).

After visualization, bow four times to the purple clouds and tap your teeth three times (a practice called "kouchi"), then recite a specific incantation. The mantra essentially petitions the celestial energies to descend and assist in fulfilling one's cultivation aspirations. Following the recitation, inhale the Purple Qi twenty-eight times. Practicing this consistently for three years will cause divine beings to manifest, with the body emitting purple radiance and one's name being recorded in the immortal registers.

The text particularly emphasizes single-minded concentration during practice, warning against harboring doubts. If purple clouds appear in the sky naturally, it signifies an auspicious moment to immediately perform the ritual. However, secrecy must be maintained—indiscriminate transmission to others will dissipate the spiritual energy and lead to failed cultivation.

The scripture concludes with a summary verse: Concentrated Purple Qi nourishes the spiritual roots and commands ten thousand deities. Upon reaching certain attainment, one will behold jade towers of the immortal realms and commune with the Nine Spirit Immortals (Jiuling Xianzhen).

(Note: Here "Qi" 炁 refers to primordial energy, distinct from postnatal "qi" 气; the "Twenty-Eight Mansions" are ancient Chinese astronomical constellations; "tooth-tapping" is a Daoist health preservation technique.)

丹皇真母號精延飛青羽欘晨嬰冠

左執玉節握靈旛五色命魔對帝尊

把持符籍當生門咀日嚼月吸玉泉

離羅吐暉錬五魂内充外溢絳府妍

金光煥煥形正圓圓以朔朔金色沌

唯有開明曉此言日五月十精北元

刻見華蓋領仙君紫炁左廻與斗連

歷度四七入金門正是丹皇降萬仙

有明此訣加精勤被形宻思每令分

妙景感㑹得要文三年當審保長存

九年乗空致羽裙鳯衣輕翔昇龍山

俯仰九靈謁玉宸靈

**Interpretation**

This passage describes the sacred visions and essential techniques of spiritual practice from the Lingbao (Numinous Treasure) school, one of the major Daoist traditions:

The True Mother of the Crimson Emperor (a revered Daoist deity) bears the sacred title "Jingyan Feiqing Yu Zhu Chenying Guan." In her left hand she holds a jade scepter (a ritual implement) and grasps a five-colored spiritual banner, commanding legions of demons before the Celestial Emperor. She oversees the talismanic registers recording mortal lives, guarding the Gate of Life while absorbing the essence of sun and moon, and drinking the jade nectar of immortality.

Her entire being radiates the luminous brilliance of Lili (referring to solar and lunar light). Through refining the spiritual souls of the five viscera, her inner Jing (essence) and Qi (vital energy) overflow, manifesting as radiant outer glory. When golden light shines forth, her form becomes perfectly rounded like the newborn sun. Only those with enlightened understanding can comprehend these mysteries, attuning to the northern primordial Qi during specific celestial dates (the fifth and tenth days of the month).

Practitioners who witness the Huagai constellation (a significant Daoist asterism) guiding immortal officials, with purple mists connecting to the Northern Dipper, then passing through the twenty-eight lunar mansions (the four times seven) to enter the Golden Gate (celestial portal), will recognize these as signs of the Crimson Emperor's descent and the assembly of ten thousand immortals.

Understanding this secret method requires diligent practice and frequent quiet contemplation. When these wondrous visions manifest, one receives the true transmission. Three years of sustained practice ensures longevity, while nine years of cultivation enables flight through empty space, donning phoenix robes and feathered skirts to soar lightly to Dragon Mountain (a celestial peak). There one may pay homage to the Nine Heavens' deities and behold the Celestial Worthy of Jade Clarity (one of Daoism's supreme divinities).

(Concluding section from the *Lingbao Jingming Great Method: Secret Jade Chapter of Ten Thousand Paths*)

寳淨明大法萬道玉章秘訣(終)

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原文底本：Kanripo 漢籍リポジトリ（京都大学），CC BY-SA 4.0。  
Source text: Kanripo Chinese Classics Repository (Kyoto University), CC BY-SA 4.0.  
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