《上清鎭元榮靈經》

The sixth section of the Shangqing Zhenyuan Rongling Jing (Highest Clarity Scripture for Pacifying Primordial and Flourishing Numinous Power) presents a vernacular interpretation:

This scripture records the cultivation methods transmitted by Lord Lao (Taishang Laojun) to an immortal adept (xiangong). After practicing these methods at Tianmu Mountain, the adept attained Dao and ascended in broad daylight.

The cultivation techniques are as follows:

1. Choose an auspicious day to begin practice, with the first day of the lunar month (yuanday) being optimal. Other dates may be selected according to the solar terms and corresponding orientations.

2. First ingest a talisman written with cinnabar on paper before proceeding with subsequent practices. The incantation reads: "The Yellow Emperor's Supreme Armor moves the Shen (spirit) to pursue the numinous. May Jing (essence) and Qi (vital energy) assist me, with immortals supporting my form. Urgently, urgently, in accordance with the statutes and ordinances!"

Specific ritual procedures:

• Observe purification (zhai) for five days beforehand
• During the chou hour (1-3 AM) on the first day, in a secluded place illuminated by three grain candles
• Draw seven talismans (fu) with cinnabar on paper, burn them to ashes, and place them in a large vat of water
• Washing ears with this water enables hearing spirit speech; washing hands and feet allows capturing spirits; rinsing the mouth permits conversing with ghosts; drinking it grants understanding of spiritual intentions
• On this day, abstain from food from dawn to dusk, avoid human speech, and refrain from seeing livestock, women, and filial sons
• At night, spread a clean mat in the courtyard, lie supine facing south, and contemplate the Northern Dipper
• At midnight, one may witness visions of the Purple Tenuity Palace (celestial realm), hear immortal music, and see heaven and earth radiating light
• At this moment, recite: "This humble dweller approaches the Purple Tenuity Imperial Lord," then close eyes and inhale through the nose three times (visualizing celestial energy entering the body), inhale through the mouth three times (visualizing earthly essences entering), then inhale simultaneously through nose and mouth three times (visualizing human realm Qi entering)

Special talismans:

• The Pojun (Ursa Major) Star Talisman: Draw on five-colored silk and wear on the mao day of the second month. The Pojun Star Lord wears red robes and headscarf with twenty-five attendants. Wearing this talisman grants knowledge of worldly fortunes and military outcomes, plus invisibility. When used under starlight with wine and meat offerings, silently recite to summon the Star Lord for guidance and command over spirit soldiers.

(Note: The term "Qi" (炁) here refers to prenatal energy, distinct from postnatal breath. The phrase "urgently, urgently in accordance with the statutes and ordinances" is a common Daoist incantation finale indicating immediate efficacy.)

This scripture introduces the talismanic invocations and functions associated with the seven stars of the Northern Dipper (Wuqu, Lianzhen, Wenqu, Jumen, Lucun, and Tanlang). Each stellar deity has specific attire, a retinue of attendants, and chariot canopy colors, presiding over distinct domains. The details are as follows:

Wuqu Xingjun (Lord of Martial Affairs):

Dressed in a red upper robe and yellow lower garment, accompanied by 16 red-clad attendants, and riding in a yellow-canopied chariot. Those seeking martial skills should prepare a bow, an arrow, a knife, and wine in a secluded place on the last night of the lunar month. After reciting the incantation, the deity will appear and teach methods to resolve various challenges.

Lianzhen Xingjun (Lord of Marriage and Household):

Clad in white robes, attended by 15 followers, and riding in a plain-canopied chariot. One may inquire about marital harmony, the safety of land and property, or Daoist cultivation. This deity also reveals secrets such as illicit affairs between family members and outsiders.

Wenqu Xingjun (Lord of Wisdom and Learning):

Dressed in blue robes, escorted by a hundred attendants, and riding in a blue-canopied chariot. Those wishing to foresee the future, seek longevity, or gather spiritual herbs should prepare wine and meat offerings during the Ren-ding watch (9–11 PM). The deity offers guidance on grave locations, interprets ominous dreams, and explains celestial phenomena like sudden storms, falling meteors, solar eclipses, and earthquakes.

Jumen Xingjun (Lord of Official Careers):

Clothed in yellow robes, accompanied by 50 attendants, and riding in a yellow-canopied chariot. Suitable for consulting on serving rulers, evading disasters, or career advancement. Also resolves doubts about scholarship, medicinal efficacy, or textual errors. Carrying the talisman when meeting influential figures ensures favor.

Lucun Xingjun (Lord of Wealth and Offspring):

Dressed in a blue upper robe and white lower garment, attended by 20 followers, and riding in a white-canopied chariot. Merchants seeking profit, treasure hunters, women praying for children, or those searching for lost valuables may consult this deity. It also predicts harvests, lifespan, and legal outcomes. Wearing the talisman on the head grants invisibility; stepping on it avoids fire, water, and weapons.

Tanlang Xingjun (Lord of Punishing Evil):

Clad in black robes, escorted by 81 sword-wielding attendants, and riding in a black-canopied chariot, exuding an awe-inspiring presence. Used for seeking revenge or handling extreme dangers. The method involves writing the target’s name on the talisman, secretly placing it at their doorstep or burying it underground. At night, spirits will claim the offender’s life.

Note: These talismans require specific rituals—selecting auspicious times, preparing offerings, and reciting secret incantations—reflecting the Daoist cultivation concept of "resonance between heaven and humanity." Here, "attire" denotes the deity’s clothing, "chariot canopy" indicates ceremonial rank, and "inquire as per the above method" refers to the previously described sacrificial protocol.

This scripture details the ritual methods and efficacy of the "Seven Stars Talisman" (Qixing Fu). The practice consists of several key components:

First are the methods for using the talisman: Placing a name-inscribed talisman on the roof for three days can ward off inauspicious creatures like wild beasts and ominous birds; placing it beneath the stove for five days can cure illnesses; holding it in one's mouth can resolve legal disputes. The talisman must be written with cinnabar on a three-inch square paper.

For those suffering from severe, hard-to-cure illnesses, one must first offer wine to the deities and seek divine guidance regarding fortune. When chanting the incantation on clear days, the deities will manifest immediately—there is no need for fear. Different talismans have distinct applications and must be written and offered according to prescribed rules.

The scripture emphasizes that those wishing to erase their names from the registers of death and prolong their lifespans must retreat to deep mountains, abstain from grains, renounce worldly glory and wealth, and distance themselves from sensory distractions, devoting themselves wholly to Dao cultivation. Only such practitioners gain recognition from the Heavenly Emperor (Tian Di). The specific method involves swallowing a cinnabar-inscribed talisman daily for thirty-six consecutive days while practicing closed-eye meditation, ultimately achieving spiritual transformation.

The Most High Lord Lao (Taishang Laojun) declares this the fundamental method for attaining immortality through Dao cultivation. Ordinary people unable to retreat to seclusion may carry a five-colored pouch containing a talisman inscribed with their name and birthdate, which can bring official promotions, wealth, disaster avoidance, and blessings.

Finally, the text meticulously describes the altar arrangement: requiring eight oil lamps, four ritual knives positioned according to the cardinal directions, an altar four chi high covered with twelve chi of white cloth, five types of wine, seven plates of dried meat, and four kinds of incense vessels. The ritual master must stand at the north-south axis of the altar, with all implements color-coded accordingly.

This scripture primarily transmits Daoist cultivation methods combining talismans (Fulu), offerings, and meditation, stressing the importance of sincere devotion and ritual precision.

The Shangqing Zhenyuan Rongling Jing primarily describes a Daoist ritual procedure for seeking blessings and averting disasters. Here's the modern interpretation:

When setting up the ritual altar, one may use a courtyard or empty room, but must select a clean, undisturbed space free from any impurities.

The ritual begins with the priest offering this prayer: "On this day of this month in this year, your humble disciple [name], follower of the Orthodox Unity (Zhengyi) tradition of the Great Mysterious Capital, reverently addresses the Nine Heavenly Honored Lords, the Great Imperial Sovereigns, and the Supreme Ultimate (Taiji) Ancient Lord: Though this disciple is dull-witted and lacks clear understanding of the Great Dao (Dao), and though this age lacks enlightened teachers, I dare invite all celestial deities to descend upon this altar..." (This follows standard honorific titles and self-deprecating formulas)

The prayer includes these petitions: longevity and immortality, foreknowledge of fortune/misfortune, mastery of martial arts, marital harmony, wealth accumulation, disaster resolution, talismanic efficacy (Fulu), successful cultivation leading to immortality, and general auspiciousness. After speaking, perform the double bow ceremony.

The text particularly mentions the "Seven Star Lords" (personifications of the Big Dipper) descending to the altar. It emphasizes maintaining composure without fear, allowing continued petitions. The ritual concludes with the "Returning the Brazier and Seeing Off the Deities" (standard closing procedure).

Key instructions:

1. Ritual offerings of food and wine must either be consumed on-site, buried, or poured into east-flowing running water

2. Prayer tablets should be burned, while talismans must be swallowed immediately

3. After the ritual, clean the altar thoroughly, resume normal attire, after which all restrictions lift

4. For unresolved matters, repeat the procedure as described

The Most High Lord Lao (Taishang Laojun) specifically instructs: Perform this method on clear days, ideally the mao day of the second month (an auspicious date). If overcast skies obscure the stars, postpone until the chen day of the third month or the fourth month. Observing purification practices for over 100 days enhances efficacy; consistent sincere practice yields frequent divine manifestations.

The optimal time for drawing talismans is the "cockcrow" period (1-3 AM) on New Year's Day. Light three lamps in the North Star's direction, using well water and cinnabar for inscription. Different months require alignment with corresponding Star Lord positions (e.g., the "Army-Shattering Talisman" changes orientation monthly).

This scripture comprehensively presents a Daoist blessing ritual's complete procedure—from altar preparation, deity invocation, and petitioning to deity dismissal and cleanup—including numerous operational details and taboos. It reflects Daoist ritual arts integrating astronomical calendars, talismans (Fulu), and purification rites (Zhaijiao), unifying worldly benefits with immortality-seeking goals.

This scripture describes Daoist methods for seeking protection and healing from the Big Dipper (Beidou), consisting of three main sections:

The first section details ritual preparations before drawing talismans (fulu):

Before inscribing the talisman, one must stand facing north and report to deities including Lord Laozi (Taishang Laojun), Heaven and Earth, the sun and moon, and the Northern Pole and Big Dipper. The supplication should declare one's devout faith, age, birthplace, and other details while requesting spiritual talismans and divine assistance. After the declaration, perform two bows, then sit facing north to begin drawing. During inscription, one must hold their breath (close the qi), exhaling gently through the nose. The brushstroke must be made while breath is held, exhaling only when lifting the brush—this prevents headaches.

The second section explains the relationship between the Big Dipper Lords (Beidou Xingjun) and humanity:

All people, regardless of status or age, fall under the Big Dipper Lords' jurisdiction. Each birth year corresponds to a specific star deity: those born in zi years belong to the Greedy Wolf Star Lord (Tanlang Xingjun), chou/hai years to the Giant Gate Star Lord (Jumen Xingjun), yin/xu years to the Prosperity Preserver Star Lord (Lucun Xingjun), mao/you years to the Civil Arts Star Lord (Wenqu Xingjun), chen/shen years to the Pure Integrity Star Lord (Lianzhen Xingjun), si/wei years to the Martial Pivot Star Lord (Wuqu Xingjun), and wu years to the Army Breaker Star Lord (Pojun Xingjun). In emergencies, one may perform the Yu Steps (Yubu—a special Daoist ritual gait) facing the Dipper while calling their patron star's name three times for rescue. If unaware of one's birth star, directly invoke all seven Dipper deities.

The third section covers the use of healing talismans:

A specific divine talisman can cure sudden illnesses, eye infections, and malignant sores. After drawing with cinnabar, wearing it brings efficacy when visiting the sick. Offerings require only incense and cakes—no meat or wine. The text mentions the disease-controlling deity as a black-robed, spear-wielding female figure riding a donkey, sometimes identified as Cao Elai. Cinnabar inscriptions bring instant healing, while writing with ink on blue silk and burning it worsens ailments. Accompanying incantation: "By the Northern Lord's messenger I summon, may you descend here now—release this patient from suffering."

Note: The "Yu Steps" (Yubu) referenced are a special ritual gait in Daoist ceremonies, mimicking the legendary Emperor Yu's flood-control footsteps, often used in exorcistic practices.

This scripture records several methods for using Daoist talismans (fulu), which I will explain one by one:

Celestial Strategy Talisman

This is an envoy sent by the Celestial Emperor, surnamed Shu and named Kesi. He constantly flies through the heavens and can foresee auspicious or inauspicious events in the human realm. This deity, appearing in immortal form, wears celestial robes and floral crowns, rides clouds and mists, and can regulate wind and rain to ensure bountiful harvests. To use it, write with cinnabar on cyan silk and sew it onto the front of one's garment. When encountering this deity, one may inquire about fortune, but the talisman must not be rewritten. The incantation roughly means: "The sun and moon are my parents, the five planets are my siblings, the Great Unity (Taiyi, a Daoist honored deity) is my companion—I shall subdue all ghosts and spirits with this Celestial Strategy Talisman."

Spirit-Summoning Talisman

Use cinnabar to draw the talisman on a three-inch square of paper, then roll it up and secretly place it in a door crack or wall crevice. This summons household deities like the door god and kitchen god, who will reveal the household's fortunes and name any haunting spirits. After questioning, these spirits will disperse on their own.

Wilderness Tomb Talisman

Used to locate lost graves. Write the deceased's name with cinnabar on paper, place it underfoot, and chant: "Hidden souls and wandering spirits, heed my talisman's command." After a short wait, the deceased's spirit will appear to guide one to the grave's location—said to be remarkably effective.

Thief-Binding Talisman

This talisman targets robbers. Depict a deity named Quan: donkey-eared, mouthless, walking on knees, tailed, and dressed in black, with a fierce disposition. Draw this image with cinnabar on paper, swallow it, then spray water under the Big Dipper while chanting. The incantation summons the Five Celestial Emperors (Green, Red, White, Black, and Yellow Emperors) to dispatch divine dragons that bind thieves. It concludes with a warning: disobedient spirits will be vanquished by divine water.

All these talismans emphasize the phrase "urgently, urgently, in accordance with statutes and ordinances," demanding immediate execution. Secrecy is crucial—some must be concealed to avoid others' knowledge.

This scripture primarily explains the methods and efficacies of several Daoist talismanic spells (fulu). Let me analyze it section by section:

The first section describes the "water-spraying method" (a ritual for exorcism through spitting water): Spraying water westward extinguishes firelight, spraying northward dissolves golden radiance, spraying upward splits mountain peaks, while spraying downward opens the Earth Gate (the entrance to the underworld). A single spray disperses ten thousand evil influences, swiftly binding demons and monsters. Historical records claim the Han dynasty fangshi (esoteric practitioner) Dongfang Shuo verified this method's efficacy.

Next comes the crafting of the "Spirit Monster Talisman": Take an eastern-facing peach branch, split it into three-inch wooden slips, then paint talismanic symbols on two slips with cinnabar before binding them seven times. When placed atop haunted dwellings, the talisman causes owls, foxes and other malevolent spirits to reveal themselves audibly that very night—automatically dispersing them upon their rooftop approach. Tradition attributes this talisman to the Supreme Elder Lord (Taishang Laojun) who learned it from Lady Ziwei. Later practitioners reciting this talisman may achieve daylight ascension to walk among immortals.

The text then details specific applications:

1. The "Laozi Mountain Entry Talisman": Written with cinnabar on paper, carrying it enables unimpeded travel throughout the world.

2. After one year of wearing this talisman, perfected persons (zhenren) entering mountains find mountain spirits dare not approach.

3. The "Wooden Liberation Talisman": Must be written with cinnabar on paper during a jiazi day while facing east before ingestion. Induces temporary death for one day to evade calamity, allowing safe relocation.

4. Certain talismans secure official receptions or ensure male offspring.

5. Writing talismans on silk and wearing them over the heart proves particularly potent.

6. Travelers placing talismans beneath their left foot achieve desired outcomes.

7. Some talismans require specific dimensions (3.8 inches long, 0.8 inches wide). Herb gatherers entering mountains should paint "Mountain Summons Talismans" on 12-inch wooden boards to receive divine guidance while repelling hundreds of ghosts.

8. Mountain dwellers painting talismans on white wooden doors ward off evil from all directions.

Finally, the text specifies ritual timing: During Tiger hour (3-5am) in the first lunar month, Rabbit hour (5-7am) in the second month; odd-numbered months (1st, 3rd, 5th, 7th, 9th) on odd-numbered days, with Dog hour (7-9pm) water rituals being most effective.

These talismans primarily serve purposes of exorcism, calamity avoidance, immortality pursuits, and travel protection—embodying the Daoist practice of communicating with deities and averting disasters through talismanic magic (fulu).

This passage describes a Daoist ritual practice for absorbing celestial and terrestrial Qi (vital energy) while warding off impurities. The procedure unfolds as follows:

Preparation requires: a bowl of clear water, a knife placed horizontally across the bowl, an incense burner, and a clean mat. The ritual must be performed in a private room maintained in purity, shielded from outside observation (only like-minded practitioners may witness it).

Ritual Steps:

1. Stand upon the mat and first bow to the four directions (beginning with the East)

2. After lighting incense, use the water to purify hands and face, then sprinkle water toward five directions

3. Facing East, take seven deep breaths while reciting "May the blue Qi from the East enter my mouth" - repeat similarly for the other three cardinal directions

4. Perform "Yu Steps" (a Daoist walking pattern): first turn left to face South, then North, coordinating head movements with footwork

5. Execute specific postures: open the Celestial Gate (crown of head), close the Earth Portal (perineum), straighten the spine, press tongue to palate, and form the "Supervisor's Hand Seal" with the left hand (thumb pressed to the base of the palm)

Precautions:

• Observe fasting before the ritual, abstaining from meat, leeks, and similar foods
• Avoid places of death, mourning, or menstrual impurity
• If accidentally contacting defilements, immediately cleanse and restart incantations

After completing Yu Steps:

1. Rinse mouth with water

2. Sound the Celestial Drum (lightly tap teeth) three times

3. Swallow accumulated saliva

4. Maintain silence without speech

Next recite an exorcism chant conveying: "While all others wallow in turbidity, I alone remain pure; when all depart, I alone remain; where all fail, I alone succeed..." expressing transcendence of worldly concerns and communion with heaven and earth. Conclude with the standard Daoist formula "Swiftly, swiftly, in accordance with statutes and ordinances."

The scripture further mentions three types of "Armor Talismans" (Celestial, Terrestrial, and Human Armor Fulu) capable of commanding spirits. Special instructions:

• Inscribe the talismans on peach wood strips (three inches long)
• Select Geng-Xin days (Metal-phase dates in the celestial stems)
• Bury the talisman in the North (Zi position) to enable spirit communication

Notably, the text cautions that some masters may withhold complete methods due to selfish motives, or unworthy disciples may fail to master them. Therefore, it deliberately records these complete instructions for the spirit-commanding talismans.