《紫庭內祕訣修行法》

This Purple Court Inner Secret Cultivation Method details the Daoist practice of visualizing deities within the Three Dantian (energy centers) of the body:

The Upper Dantian is located three inches inward between the eyebrows. At the second inch mark lies a one-inch square "Dantian Palace," inhabited by a deity named "Red Child" (also called Luminous Primordial First or Imperial Minister). Clad in red robes, practitioners must visualize his form and invoke his name three times.

The Middle Dantian, called "Crimson Palace," sits at the heart region and is similarly one inch square. Here resides the "True Person" (also called Shining Pillar of Light), dressed in deep crimson garments. The same visualization and triple invocation apply.

The Lower Dantian, positioned three inches below the navel, houses the deity "Primordial Yang" (also called Valley Mystery), wearing yellow robes with a face as fair as a newborn. This visualization sequence also requires three invocations.

Following this, practitioners swallow Qi twenty-four times while invoking the "Great Lord of the Life Palace" (deity of the Gate of Life). One inch within the navel lies the "Life Palace," where the Great Lord "Peach Health" (also called Combined Essence Prolonger) resides. Adorned in red robes and a purple hibiscus crown, he sits at the Gate of Life attended by three Hun (ethereal soul) spirits. Holding the "Celestial Sovereign Symbol Talisman," this scene forms the core visualization.

Practice method: Before sleep at night, first visualize the Three Dantian deities. Then sit cross-legged in "fetal grip" posture (thumb tucked inside clenched fist), close the eyes for inner vision. Suspend breath for twenty-four cycles (one inhalation-exhalation counts as one cycle), vividly imagining the Great Lord's infant-like features, ceremonial attire, and talisman. Mentally invoke his name three times, swallow saliva fifty times, lightly tap teeth three times, and silently recite the incantation (which describes rejuvenation and radiant physical transformation through cultivation).

The scripture concludes that eighteen years of consistent practice enables "ascension in broad daylight with countless celestial chariots" (achieving immortality). An accompanying diagram shows the "Celestial Sovereign Symbol Talisman" used by the Great Lord Peach Health of the Life Palace.

(Note: The Three Dantian are crucial cultivation sites—Upper governing Shen [spirit], Middle governing Qi, Lower governing Jing [essence]. Visualization is a core Daoist technique for harmonizing Jing-Qi-Shen through deity imagery.)

This passage describes a Daoist practice involving talisman ingestion (Fulu) and deity visualization techniques. The main contents are as follows:

【Talisman Ingestion Method】

At midnight on the first and fifteenth days of each lunar month, face northward and inscribe the talisman with red ink on blue paper. After writing, cut the paper into strips and fold them. Holding the talisman with closed eyes and suspended breath, visualize the form of the "Great Lord" (a high-ranking deity) while silently reciting the invocation: "The mysterious scriptures of the Heavenly Emperor, the numinous talisman revealed by August Heaven, harmonize primordial Qi (vital energy) and circulate Jing (essence), restoring youth to the body..." After recitation, rise and bow, then roll the talisman into a pill and ingest it.

【Practice Effects】

The scripture states that after eighteen years of consistent practice, the "Great Lord" will assist the practitioner: activating the three Dantian (energy centers) on the left side while harnessing the three energies (Jing-Qi-Shen) on the right. The Dantian will transform into flying chariots, primordial Qi will become mysterious dragons, enabling the practitioner to command twenty-four deities and summon the six Jia and six Ding spirit generals from both Yin and Yang realms. Ultimately, one may ascend to heaven in broad daylight riding celestial armies—all achieved through resonance with "Peach Lord" (likely a longevity deity).

【Precautions】

During practice, special attention must be paid to: avoiding menstrual blood contamination, and refraining from burning animal hair, coriander, or similar substances, as these disrupt fetal breathing (meditative respiration) and harm the infant spirit (cultivated Shen/spirit).

【Three Hun Souls Cultivation】

A person's three Hun souls (Shuangling, Taiguang, Youjing) leave the body three times monthly (on the 3rd, 13th, and 23rd days), making one susceptible to strange dreams or pathogenic Qi. The defensive method involves:

1. Lying supine before sleep with legs extended

2. Placing hands over the heart (left hand atop right)

3. Clicking teeth three times, swallowing Qi three times

4. Visualizing egg-sized red light rising from the heart with closed eyes

5. Imagining the light splitting into two beams shooting from the eyes, gradually expanding to envelop the body

6. Visualizing the entire body burning like glowing charcoal

7. Clicking teeth three more times when limbs feel warm

8. Summoning the three souls by name to their positions:

• Shuangling serves the Great Lord at the Mysterious Gate (brow center)
• Taiguang guards the Muddy Pellet (upper Dantian) in the Cavern Chamber (head)
• Youjing resides in the heart under the governance of the heart spirit

Conclude by reciting incantations to stabilize the souls.

Though describing minor techniques, this scripture reveals the sophistication of Daoist cultivation practices.

This scripture elucidates Daoist cultivation methods concerning the "Three Hun and Seven Po" (soul aspects). The content divides into two main sections:

The first section details the cultivation of the Three Hun:

Practitioners must stabilize the "Tai Guang" (fetal light), the primary soul among the Three Hun, within the Supreme Mystery Palace (Taiwei Xuangong, an important Daoist divine palace). This is achieved through internal alchemy (Neidan) while maintaining physical and mental tranquility, visualizing oneself within a jade-like meditation chamber. Those aspiring to attain flight capabilities must reach the Supreme Purity (Taiji Shangqing) realm of cultivation. When experiencing hunger or thirst during practice, one should drink the "Returning Water and Jade Essence" (Hui Shui Yu Jing), an imagined immortal elixir in Daoist practice. Upon completion, practitioners must calm their breath and enter restorative sleep.

The second section explains methods to control the Seven Po:

These seven corporeal souls depart the body on the 7th, 17th, and 27th days of each lunar month, causing nightmares. Practitioners should employ specific techniques:

1. Sleep with hands cradling the head and legs fully extended

2. Visualize white Qi flowing from the lungs through the nostrils, gradually expanding to envelop the entire body

3. Imagine this white Qi transforming into divine creatures: the Azure Dragon (Qinglong) residing in the eyes, White Tiger (Baihu) in the nostrils, Vermilion Bird (Zhuque) at the heart center, and Dark Warrior (Xuanwu, the turtle-snake composite) at the feet

4. Visualize jade maidens (Yu Nü) holding torches guarding within both ears

5. Finally, swallow saliva seven times, tap teeth seven times, invoke the Seven Po by their names (Shi Gou, Fu Shi, etc.), and recite binding incantations

Devotees must practice with reverence, particularly observing purification rituals (Zhaijiao) during the Autumn Equinox while maintaining aspirations for ascension. Long-term practitioners of purification should pay special attention to cultivation during this seasonal node.

This scripture reflects distinctive Daoist methods of soul cultivation through visualization (Cunxiang), breath regulation, and incantation practices.

This scripture discusses the "confession of sins" ritual and methods for dealing with dreams in Daoist practice, divided into three sections:

I. Confession Ritual

On the autumn equinox (considered particularly auspicious for repentance in Daoism), practitioners should enter a quiet chamber at noon, facing north to burn incense and kneel in worship. The specific steps are:

1. Remove the headscarf and place it on the ground

2. Recite softly: "Disciple [name] from [location/temple], reports to the Supreme Dao Lord (one of the highest Daoist deities) and the Twenty-Four Perfected Ones"

3. First confess for seven generations of ancestors, then for oneself

4. After kowtowing and paying respects, replace the headscarf

Note: Ordinary people should not casually perform this ritual on the autumn equinox—it should only be done by sincere Daoist practitioners. If unresolved sins remain, one should not force this ritual.

II. Handling Auspicious Dreams

Upon having a fortunate dream, upon waking one should:

1. Gently rub the eyelids from inner to outer corners 14 times with fingers

2. Click the teeth together 14 times

3. Silently recite the incantation: "May the Three Imperial Cinnabar Spirits protect me, smooth my cultivation, and hasten my immortal ascension"

III. Handling Nightmares

When experiencing a nightmare, immediately:

1. Close the eyes and hold the breath

2. Press the philtrum (renzhong acupoint) 14 times with the left hand

3. Press the "mountain source" point (root of the nose bridge) dozens of times with the second and third fingers

4. Click the teeth together 14 times

5. Recite the exorcism incantation: "May my three hun souls return to position, seven po souls settle peacefully, with Guardian Spirit Taikang's protection, dispelling all ominous signs"

The scripture concludes that after three years of such practice, all dreams will become divine revelations. When waking at night, one should immediately close the eyes, click the teeth, and swallow saliva nine times each.

The Purple Court Inner Secret Cultivation Methods describes several concrete practices for nourishing life and spiritual cultivation:

First is the eye and nose massage technique: Use both hands to massage around the nose dozens of times while silently reciting an incantation (zhu). The incantation essentially petitions the deities to grant clear hearing and vision, harmonious internal organs, and peaceful hun and po souls. After recitation, swallow saliva nine times, then gently rub the eyes until slightly warm. This method is particularly suitable for practice before sleep, enhancing auditory and visual acuity, improving facial complexion, and warding off malevolent influences.

Next are the specifications for hair combing: Avoid combing toward the northern direction. In the eleventh lunar month, favorable directions are southeast (chen) or northwest (hai). While combing, recite an incantation invoking the Great Emperor (a Daoist deity) and the Five Elders (essences of the Five Phases) to preserve one's vital essence. After recitation, swallow saliva three times. It's recommended to change combs regularly and apply moderate pressure to avoid scalp damage.

Regarding medicinal and dietary taboos: When taking elixirs, choose dates corresponding to one's birth year, avoiding inauspicious days of mourning to prevent offending the fetal spirit (the body's guardian deity). During meals, avoid discussing death or exposing food, which may attract pathogenic qi.

Bathing precautions: While bathing, visualize the Six Ding Divine Generals (Daoist protector deities) to facilitate wish fulfillment. Particularly bathe on jiazi days (the first day of the sexagenary cycle), and more frequently during the first and fifth lunar months. Ideally use flowing water with fragrant herbs to purify the body and attract genuine qi. However, never bathe while sitting or soaking in water.

Finally, it mentions that accidental contact with impurities requires immediate ritual cleansing.

The Purple Court Inner Secret Practice Method scripture primarily discusses two aspects: methods for exorcising evil spirits and precautions for gathering medicinal herbs in the mountains.

Regarding methods for dispelling ghosts:

1. Ritual Bathing Method: Boil ten taels of bamboo leaves and four taels of peach tree bark in approximately 60 liters of clean water. When the water reaches a suitable temperature, use it for bathing to eliminate all forms of foul qi.

2. Northern Emperor Ghost-Slaying Method:

• First close the eyes, make fists, and hold the breath while visualizing the shen (spirit) residing in the five organs (corresponding to the deities of heart, liver, spleen, lungs, and kidneys).
• Knock the teeth together thirty-six times.
• Recite the incantation beginning with "Tianpeng, Tianpeng" (Tianpeng being a Daoist guardian deity).
• When encountering ghosts assuming human forms to deceive people, one should regulate breathing and concentrate the shen, visualizing the Big Dipper above the head or before oneself, pointing its handle toward the ghostly presence.
• Alternatively, use a mirror for detection - a turbid reflection indicates ghostly presence.
• A clear and geometrically perfect reflection signifies an enlightened Daoist master; while an irregular yet luminous reflection indicates an extraordinary practitioner.

Concerning mountain herb gathering:

1. Optimal Timing: The third or ninth lunar months when celestial herbs mature. Avoid "Mountain Scar Days" (inauspicious dates) and select "Heavenly Support Days" (auspicious dates), particularly during the "Three Marvels Convergence" (special auspicious hours).

2. Preparation:

• Carry spiritual talismans (fulu), lead a white dog, and hold a white chicken.
• Prepare one sheng of salt and mountain-opening talismans.
• Affix the talismans to large boulders.
• Choose "King-Minister Days" (auspicious dates) for herb collection, ideally when celestial stems and earthly branches are in generative relationship.

3. Advisory: While sacred mountains abound with numinous mushrooms and celestial herbs, ordinary seekers lacking sincerity, moral integrity, or knowledge of mountain protocols will fail to find them.

(Note: The mentioned "Tianpeng Incantation" and "Ghost-Slaying Formula" are standard Daoist exorcism chants; the "deities of five organs" refer to Daoist belief that each internal organ houses its own spiritual guardian; the "Three Marvels" denote the special combination of celestial stems Yi, Bing, and Ding.)

This scripture primarily discusses the taboos to avoid when entering mountains for cultivation or herb gathering, along with methods to attract good fortune and avert misfortune. Let me break it down into key points:

First, the inauspicious days for mountain entry. All mountains, whether large or small, are guarded by mountain deities (shen). Choosing the wrong day to enter may not only prevent one from finding celestial herbs like lingzhi mushrooms, but could also bring danger. Specifically:

• In long months (30-day months), avoid the 3rd, 11th, 15th, 18th, 24th, and 30th days
• In short months (29-day months), avoid the 1st, 5th, 13th, 16th, 26th, and 28th days

Entering mountains on these days risks encountering tests from mountain spirits or dangerous beasts like tigers, wolves, and poisonous insects. These taboos apply not only to Daoist practitioners but to ordinary people as well.

Next, several methods for selecting auspicious days:

1. According to the Jade Bell Scripture (Yuling Jing), those entering famous mountains must understand "Dunjia esoteric arts" (a Daoist technique). Particularly recommended are "Protection Days" (Bao Ri), "Righteousness Days" (Yi Ri), and "Focus Days" (Zhuan Ri), while "Control Days" (Zhi Ri) and "Attack Days" (Fa Ri) are extremely inauspicious.

2. The Scripture of the Seven Primes (Qiyuan Zhongjing) mentions two special time periods:

• "Celestial Within Days" (Tiannei Ri) and "Celestial Within Hours" are ideal for drawing talismans (fulu) to exorcise spirits
• "Celestial Fowl Days" (Tianqin Ri) and "Celestial Fowl Hours" make one invulnerable to evil when entering mountains

3. Special recommendation goes to "Six Gui Days" (in the celestial stem-earthly branch calendar system) - entering mountains on these days makes enlightenment most accessible, hence their alternate name "Celestial Heart Days" (Tianxin Ri).

Several practical minor techniques are also recorded:

• When entering forests, use the left hand to gather plants from the "Azure Dragon position" (Qinglong wei, the east) to wear as amulets
• Those seeking mountain seclusion during chaotic times should choose the "Upper Prime Dingmao Day" (Shangyuan Dingmao Ri), known as the "Hidden Virtue Day"
• Special periods called "Celestial Storage" (Tiancang) and "Earth Door" (Dihu, corresponding to the six Gui and six Si days respectively) can conceal one's form

The author concludes by noting the complexity of these techniques, having personally compiled over sixty volumes on Dunjia methods. He advises aspiring mountain practitioners to consult knowledgeable masters. While these taboos may seem tedious, the ancients considered them matters of life and death not to be taken lightly.

This scripture primarily discusses two aspects: first, the practice of "Yu Steps" (Yubu, a special walking technique) and invisibility techniques in Daoist cultivation; second, the Five Phases (Wuxing) theory for selecting auspicious dates.

The first section describes an invisibility method: the practitioner must stand beneath the "Penglai Star" (a Daoist asterism), pass through the "Bright Hall" (Mingtang, an acupoint in the head), and enter the "hidden space" (Yinzhong, a concealed area), walking in the manner of "Yu Steps" (a ritual gait traditionally attributed to Yu the Great for controlling floods). The specific steps are: first, right foot forward, left foot behind; then, bring the left foot to meet the right foot—this counts as the first step. Next, right foot forward again, left foot meeting it—the second step. Finally, left foot forward, right foot meeting it—the third step. Only after completing all three steps is the Yu Steps sequence considered complete.

When performing the ritual, one must recite an incantation while holding plants in hand. The left hand takes earth to smear on the "human center" (Renzhong, the philtrum below the nose), while the right hand holds grass to shield the body. Moving to the "Six Gui" (a celestial direction) and holding the breath renders the practitioner invisible to both humans and spirits. The text also explains the names corresponding to other directional positions, such as Six Jia, Six Bing, and Six Ding.

The second section presents Ge Hong's (the author of Baopuzi) method for selecting auspicious days based on the mutual generation and restriction principles of the Five Phases:

1. "Protection Days" (Baori): Days where the Heavenly Stem generates the Earthly Branch, e.g., Jiawu (Wood generates Fire), Yisi (Wood generates Fire).

2. "Righteousness Days" (Yiri): Days where the Earthly Branch generates the Heavenly Stem, e.g., Renshen (Metal generates Water), Guiyou (Metal generates Water).

3. "Control Days" (Zhirì): Days where the Heavenly Stem restricts the Earthly Branch, e.g., Wuzi (Earth restricts Water), Jihai (Earth restricts Water).

4. "Conquest Days" (Fari): Days where the Earthly Branch restricts the Heavenly Stem, e.g., Jiashen (Metal restricts Wood), Yiyou (Metal restricts Wood).

Finally, it mentions that entering sacred mountains should be done on Jiazi days or "Opening and Removal Days" (auspicious dates), using five-colored silk as ritual offerings. These date-selection methods can be analogously applied to other combinations of Heavenly Stems and Earthly Branches.

This scripture records several Daoist talismans (fulu) and methods for warding off evil spirits used when entering mountains for spiritual practice, primarily derived from the teachings of Lord Lao (Laozi) in the Huangting Jing (Yellow Court Classic).

Key points for mountain asceticism and protection:

The nine-word mantra "Lín bīng dǒu zhě jiē zhèn liè qián xíng" should be silently recited frequently to avert various dangers.

Three types of mountain-entry talismans transmitted by Lord Lao are prescribed:

1. The first, written with cinnabar on peachwood boards, should be hung at the four directions of doors/windows and key pathways to repel mountain spirits and demons.

2. The second type is suitable for both temporary and permanent mountain dwellings—these must be inscribed on both sides and affixed to roof beams.

3. The third, transmitted by the immortal Chen Anshi, protects against tigers and wolves. It should be written on silk cloth and worn on the arm (left for men, right for women) or posted around one's dwelling.

Additional precautions:

• Optimal days for mountain entry are the first day of the sexagenary cycle (Jiazi) or days of the Tiger (Yin)
• Preparations should include nocturnal offerings of wine and meat to the Big Dipper, with one's name declared
• The seal for repelling snakes/tigers/wolves must be carved from jujube wood, two inches long
• These talismans may also safeguard livestock pens
• These esoteric techniques from the Purple Court were transmitted by the Yellow-Lao Sovereigns (Huangdi and Laozi) as essential cultivation methods. They must not be carelessly disclosed to unworthy recipients, lest ancestral lines incur misfortune—utmost discretion is required.

The scripture emphasizes these time-tested methods' efficacy: ordinary practitioners who faithfully employ them with sincere belief will receive divine protection.