《法海遺珠》Vol. 42

The Fahai Yizhu (Remnant Pearls from the Sea of Dharma), Scroll 42, Section 9

Secret Text of the Taishang Rang Gao Xin Zou (Heart Memorial for Averting Calamity): Procedures for Practice

Method of Practice

The method says that one must first observe zhaijie (fasting and abstinence, regulating diet and purifying body and mind according to Daoist rules), then bathe and change clothes, and only then write the xinzou (heart memorial, a document reporting to the deities the true state of one's heart and one's petitions). Measure by taking the span between the middle joints of the index and middle fingers as one cun (inch). The document should be nine cun high and nine cun wide. Do not offer empty words or perfunctory phrases. Be utterly sincere and set down the matters of the heart truthfully. The writing should be concise and refined, with solemnity valued above all.

It should be written on a quiet night, while one concentrates the mind in still reflection. Meat and strong-smelling foods, outsiders, women, those in mourning clothes, and cats and dogs must not be allowed to see it. This is what is called the xinzou mimi, the secret report of the heart. On ordinary days one may choose an auspicious day. In urgent cases the day need not be chosen. Recite silently with one stick of incense and one cup of water, facing beneath the Dou Shu (Dipper's Pivot, the sky region where the Big Dipper stands), and carry it out sincerely in accordance with the rite.

Incantation for Changing Clothes

(Gist) "Qian yuan heng li zhen," the primal forces of Heaven flow and fulfill; the Fusang tree exhales its essence; five auspicious clouds cover the body, and garments enfold the form. Coming and going, the hun and po (ethereal and corporeal souls) are at peace; all evil is crushed and subdued, and blessings endure forever in the household. "Ji ji ru lü ling," quick, quick, as the statute commands.

After the above incantation is finished: The master silently recites the Jing Kou Zhou (Cleansing-the-Mouth Incantation) and forms the zi wen seal, the hand gesture corresponding to zi, the first of the Earthly Branches. He draws in the qi of the north and inhales it. Then he recites the Jing Shen Zhou (Body-Cleansing Incantation), using the zi wen seal to draw in northern qi and blow it across both shoulders. Next he recites the Jing Tiandi Zhou (Cleansing Heaven and Earth Incantation) and forms the sha wen seal to draw in northern qi.

Incantation for Breaking Pollution

The Nine Phoenix Perfected breaks pollution. The phoenix wears vermilion robes and stands above me, holding a sword. Nine heads spew fire before me. The flames spread across the earth, a blaze ten zhang high. The Nine Phoenix breaks pollution, and evil spirits are destroyed. "Ji ji ru shang di lü ling chi," quick, quick, as the statute of the Supreme Emperor commands.

(At the same time) Form the wu wen seal, the gesture corresponding to wu (noon), and draw in the qi of the south.

Nine Phoenix Step

When performing this stepping pattern, the master visualizes the Nine Phoenix Perfected in vermilion robes, bearing a flaming sword and riding a nine-headed vermilion phoenix that descends from the south to cover and shield the body. Each of the nine phoenixes spits fierce fire that burns away foul qi until everything is cleansed. Then he recites the secret incantation, "He ming tian di ri..." (Union of the Bright Heavenly Emperor and the Sun...).

After the recitation is complete, silently recite "yi qi" (one qi) nine times, form the wu wen seal, and draw in the southern qi. The master visualizes sunlight shining down from above, as if standing within the midday sun. Then he proceeds with the Gua Bu Gang (Trigram Step Pattern). The text lists positions tied to the solstices, such as the Winter Solstice and the Summer Solstice.

Subtle Sound Incantation (the original text reads "Weiyin Zhou")

The essences of the seven ghosts and the seven stars assist the two chief ministers and the bright images of the three platforms. Six Ding Jade Maidens, the four generals of Zi Wei, the Heavenly Gang and Heavenly Origin, the Kan Water Human Origin, the Four-Eyed Immortals, and the Golden Youth who carries messages all attend. Recite it a full hundred times and the Seven Perfected will appear. It prolongs life, drives away calamity, binds poison, and destroys demons. Whatever one petitions for can be obtained: one preserves truth, enjoys wealth and honor, and the body shines with light.

The above explains, in sequence, the rules and taboos for fasting and writing the xinzou, along with the procedures of changing clothes, breaking pollution, the Nine Phoenix Step, and the Subtle Sound Incantation. The incantations combine phonetic transliteration with visualization. In practice they must be accompanied by the mudras (zi wen, wu wen, and others), by drawing qi from the four directions, and by the stepping patterns before the rite can be said to be carried out "in accordance with the method."

(Formula of Command)

Qian Yuan Heng Li, quickly, quickly, as the Beidou Taixuan Statutes command.

I. Recitation and Mudras

After the incantation is recited, the officiant performs the dou seal (the Northern Dipper hand gesture) and recites the preceding incantation once, or forty-nine times. The left hand forms the gestures corresponding to the seven stars Tanlang, Jumen, Lucun, Wenqu, Lianzhen, Wuqu, and Pojun (the names of the Dipper stars), while the right hand forms the gestures for Kui, Gang, Chi, Ba, and Wei, along with other formulas tied to the stars and divine generals, in the order given by this scripture. Then one visualizes (cunxiang, imagining within the mind) the seven stars descending and appearing clearly before the eyes.

II. Esoteric Incantation (for Longevity and the Removal of Death Registers)

Yangming and Yinjing, Perfected Ones, Xuanming and Danyuan, spirits of the Northern Gate and the Celestial Barrier: remove my name from the registers of death, record my name for long life, grant all that I seek and fulfill all that I wish, be cherished and loved by all people, and ascend to the Purple Court. Thus, as the Beidou Taixuan Statutes command.

III. Method of Entering the Dipper to Audience the Perfected and Presenting a Petition

After requesting permission according to this method, one enters the Dipper to audience the Perfected and presents one's petition. The officiant visualizes the Four Upright Registrars leading the way in front, two Jade Maidens holding banners, and, after crossing a bridge, two messengers entering on clouds.

The officiant visualizes the seven stars of the Northern Dipper, each star bright and expansive, as though three to five hundred li apart. Their light circulates across the Dipper, shining brilliantly downward, as if one stood in the midday sun.

Next, one knocks the teeth together, offers incense, grasps the Dipper seal, and recites the esoteric incantation:

The incense burns with a sincere heart; the will gazes upon the True Heavenly Realm. The gate of the Dipper opens and sends forth light; reason penetrates and illuminates. The Seven Primes and Three Terraces, the Emperor of the Northern Pole, the Three Lights and Nine Luminaries, the divine troops and celestial generals of ten thousand li: by the decree I bear, act swiftly on these statutes. May wisdom and the Dao of the Perfected pass through, may the Method accord with Heaven and Earth, may the Method preserve my body, may a thousand harmonies and ten thousand unions take place, and may I naturally become a Perfected One. Quickly, quickly, as the Beidou Taixuan Statutes command.

IV. Burning the Memorial and Visualization with Eyes Closed

With both hands forming the Wuwen (noon-line) gesture, the officiant recites the Purifying Heaven and Earth Incantation in a low voice. When the incense flames flare up strongly, the memorial is cast into the dense smoke and burned. The officiant closes the eyes and visualizes.

The esoteric incantation is recited nine times:

Spirit of the Cinnabar Origin of the Mind, let me pass through to the True. Contemplate the spirit, refine the fluid; the Upright Qi will endure forever. I now present this memorial; may it swiftly reach the Star Palace. Quickly, as the statutes command.

Om, ni, da, li, ke, zha, li, he, ▲, li. (Recite according to the pronunciation transliterations of this scripture.)

V. Holding the Breath and Forming the Bridge to Enter the Dipper

After reciting the above incantation three times, one closes the breath and concentrates the spirit, looking down into the heart and circulating the red qi (red true qi) within it. Then, looking upward, one exhales and blows it out. One visualizes the red qi connecting upward to the crown gate (the vital point at the top of the head), where the blue qi transforms into the shape of a rainbow bridge spanning the middle of the sky and leading directly into the mouth of the Dipper (the "mouth" position in the Dipper constellation).

Then one visualizes a True Person within the qi, dressed in the crimson robes of a wandering immortal and wearing a Jin-dynasty worthy's cap. Riding the red qi and holding the burning memorial with both hands, this figure ascends directly through the rainbow bridge and enters the mouth of the Dipper.

One then says: "Your disciple, so-and-so, now has a matter of the heart to present" (followed by the contents of the memorial).

Notes for Reading

• Beidou Taixuan Statutes: a formula frequently used to close the scripture, similar to "as the statutes command," signifying the summoning of divine generals and the swift execution of the order.
• Visualization and Holding the Qi (cunxiang, cunqi): the visualizations and inner-focus practices in Daoist ritual are not necessarily the same as everyday "imagination." They are concentrated forms of training accompanying the stepping of the Dipper pattern (bugang), the forming of gestures, and the recitation of incantations.
• Tan, Ju, Lu, Wen, Lian, Wu, Po (the seven star names): these correspond to the left-hand gestures. The right-hand gestures for Kui, Gang, and others vary somewhat among lineages, so one should consult the illustrations and oral instructions of the original book or a teacher.
• The ▲ in the text marks a character missing from the original book or a secret symbol. In practice, it should be completed according to the manuscript or oral transmission one has received.

Post-Farewell Visualization and Contemplation: Within the Dipper, two figures appear, shaped like jade maidens and dressed in official green immortal robes, riding a yuxuan (a carriage decorated with fish shapes or fish patterns).

One, holding a sheep's head in the left hand and a sword in the right, is named Envoy Qingyang (Qingyang Shizhe). The other, holding a golden tray with a peony in the left hand and a peony branch in the right, is named Envoy Tuoluo (Tuoluo Shizhe).

The two envoys emerge from the Dipper, wreathed in five-colored auspicious clouds. Announce to them the matter you have petitioned. When you look up, one envoy will then present the petition on your behalf to the Dipper stars governing a particular palace. For any matter you earlier asked them to convey, if there are errors in the wording, humbly request that they be corrected, and that the petition be properly presented, so that the officials in charge above are not made to reproach them.

Respectfully hope that the Dipper will hear what I have reported, in accordance with my heart's wish, and grant a response. End.

Next, Visualizing the Mind-Spirit: Hand the written petition to one envoy, and clearly visualize the two envoys carrying the memorial into the Dipper.

Next, Recite the Secret Incantation:

Mysterious Supreme Great Yin, may the eight orifices open and become clear. I have a petition to present; may the jade maidens convey it to the spirits. May all that I seek be fulfilled, all that I wish be accomplished, a thousand harmonies and ten thousand unions, and may I naturally attain perfection. Swiftly, as the statute commands.

Mind-spirit, mind-spirit, unite with the Dao and attain truth. May the petition ascend, then return to its origin. Swiftly, as the statute commands.

Om (one qi / recite three times), jilaliti zha ming she.

After Reciting the Incantation: Starting from the Zi (Wen wheel) and proceeding through to Hai (Wen), pass through the middle joint of the middle finger, and fix the sequence. Visualize the blue qi entering from the Niwan (Mud Pellet, the upper Dantian) and the red qi being inhaled through the nose. Next, turn the head in a full circle once, inhale the qi once more, and swallow it. Let the spirit ride the qi as it enters through the nose and returns to its proper place, then wait attentively for the response.

Conduct for Writing the Memorial to the Heavens

In writing a heart-memorial, first concentrate the spirit and settle the thoughts. Next, perform the Nine Phoenix Gang steps and recite the invocation to the Heavenly Emperor of the Bright Sun. Then recite the secret incantation to consecrate the paper, brush, and ink (without speaking aloud). Only after this should you write the memorial.

Incantation:

Heaven and earth are greatly bright, and the myriad qi mingle and arise. I attain the True One, within the inner landscape of the Jade Court. By the command of the Empty Sovereign, I am ordered to penetrate to truth. As a child of the Upper Primordial, the Three Primes and Six Palaces, the hundred spirits gather and unite within my body. I ascend to the Dipper Palace and go in and out of the Purple Court, feasting among the Eight Darknesses and the Three-One Upper Radiance. Supreme One, Mysterious Truth, carry what my mind intends, and let it ascend to the Dipper Truth.

(The writing of the memorial, the subsequent visualizations, and the closing of the practice are carried out according to the original ritual procedures.)

Plain-Language Interpretation

I. Incantation (recited silently after the prayer)

Silently report what lies in your heart and your wish, and ask that the Upper Realm grant its approval, so that the mysteries obtained accord with your intention. Lay out the affairs of the human world one by one. Send your spirit flying to the jade altar and let your body divide and take form. Swiftly, swiftly, as the statute commands.

Procedure: When the incantation is finished, take the qi of the North and blow it onto the talisman (Fulu) or the altar. Then visualize the Jade Star standing over the Five Directions, with the sun and moon arranged to the left and right.

II. Memorial Format (the form for an inner report)

Presented by your minister, holding the office of [state your title], surnamed [X], given name [Y].

Your minister respectfully hears that the Nine Morning Lights sit on high and serve as the office of illumination, and that the Most High extends compassion by revealing the method of petitioning for blessing and exorcism. Whoever has a request may present it. Your minister now memorializes concerning [insert the specific matter here] and respectfully submits this report.

Before the Seats of the Beidou, I humbly beseech the compassion of the Dao. Pardon all the sins and transgressions that your minister has committed through profanity and presumption, grant your special pity, and permit what your minister has reported. I now beg for the grace of your command, that it may fulfill my heart. Your minister has dared to intrude upon your majesty, and my feelings are overwhelmingly earnest. I await your decree respectfully.

Dated the [day] of the [month] of the [year]. Presented by your minister, holding the office of [title], surnamed [X], given name [Y].

III. Sealing the Memorial and Hand Seals

The memorial is sealed with the official seal (fayin), not an outer envelope. Before the outer seal is applied, first form the Nine Winds Seal (Jiufeng Gang) with the left hand, recite the mantra of the Heavenly Emperor of Combined Brightness (Heming Tiandi), visualize, and then blow and flick with qi, which is the movement of the seal. Next, pinch the Dog and Pig positions (Xu and Hai) with the left hand to form the formula for "opening the Heavenly Gate." Then pinch the Earth and Wind positions (Kun and Xun) to form the Wenying, with the left and right eyes serving as the Gate of Retaining Persons. Pinch the upper joints of the four fingers and visualize the Golden Youth who attends the incense and the Jade Maiden who carries messages. Finally, pinch the upper, middle, and lower joints of the middle finger, which is the formula of the Three Heavens, and flick upward to "open the Three Heavenly Gates." These finger formulas and visualizations accompany the petitions to open the Heavenly Gate, the Human Gate, and the Three Heavenly Gates.

IV. The Incense for Petitioning the Dipper

The formula calls for maoxiang, huixiangzi (fennel seed), yunxiang, pine seeds, and cypress seeds. This incense is mostly of native origin and may serve as a token of petition to the earth and the spirits. Agarwood (chen), sandalwood (tan), jian, and frankincense (ru), though precious, mostly come from overseas, and the qi of such stone-walled lands may not be suited to petitioning the Perfected. Adding jiangzhenxiang (Descending-True Incense) makes the offering even better.

V. The Affairs Governed by Each Star (Essentials for Petitioning)

The efficacy of petitioning the Dipper depends on how one applies the method. Often a petition yields no response because the petitioner does not know that each star holds its own charge. Among human ministers there are officials who divide and administer affairs, and in the Upper Realms of the Perfected the divisions are even more distinct, so one should not petition them all indiscriminately.

When you intend to present a petition, first clarify the matter at hand, determine which star governs it by its place in the Dipper, and then petition that particular star. This makes a response more likely.

Note: The whole text sets out a Daoist ritual of audience and petition to the Northern Dipper (Beidou): the incantation, visualization, the form of the memorial, the sealing and hand seals, the choice of incense, and the principle that each Dipper star governs different affairs. Its style imitates the imperial memorial, and its addressees are the Dipper's assembled Perfected.

A Vernacular Commentary on the Fahai Yizhu (Pearls Left in the Sea of Dharma)

Duties and Memorials of the Consorts of the Northern Dipper Stars

First Day (First Star): Grand Commandant Tanlang (Greedy Wolf) Star Lord

His consort is called the "Inner Consort." She governs the discernment of right and wrong, the restraint of others' wrongdoing, the advancement of one's own good deeds, the remission of sins, and the seeking of blessings. She also presents petitions to Heaven on their behalf. Governing lunar mansions: Shi (Room), Bi (Wall), Kui (Legs), and Lou (Bond).

Second Day: Chief Minister Jumen (Giant Gate) Star Lord

His consort is called the "Inner Companion." She oversees matters of yin and yang, scholarship and officialdom, the pursuit of salary and rank, and the undertaking of affairs, and she presents petitions to Heaven. Governing lunar mansions: Wei (Stomach), Mao (Pleiades), Bi (Net), and Zi (Beak).

Third Day: Minister of Works Lucun Star Lord

His consort is called the "Primal Mother." She oversees the study of the Dao, the seeking of immortality, the penetration of the Perfected and the attainment of sagehood, and she presents petitions. Governing lunar mansions: Shen (Orion), Jing (Well), Gui (Ghost), and Liu (Willow).

Fourth Day: Roving Guard Wenqu (Literary Music) Star Lord

His consort is called the "Inner Consort." She oversees the subjugation of humans and ghosts and the punishment of evil and malice, and she presents petitions. Governing lunar mansions: Xing (Star), Zhang (Extended Net), Yi (Wings), and Zhen (Chariot).

Fifth Day: Lord of the Dipper Lianzhen (Pure Chastity) Star Lord

His consort is called the "Elder Daughter." She oversees the increase of life span and the extension of years, the achievement of merit and the seeking of blessings, and she presents petitions. Governing lunar mansions: Jiao (Horn), Kang (Neck), Di (Root), and Fang (Room of the Dipper).

Sixth Day: Grand Minister of Ceremonies Wuqu (Martial Music) Star Lord

His consort is called the "Middle Daughter." She oversees calamities, obstructions, illness, and misfortune, pleads on their behalf for relief and pardon, and presents petitions. Governing lunar mansions: Xin (Heart), Wei (Tail), Ji (Winnowing Basket), and Dou (Dipper).

Seventh Day: Supreme Emperor Pojun (Army Breaker) Star Lord

His consort is called the "Youngest Daughter." She oversees matters such as the obstruction of Heaven and Earth and the disharmony of climate, and she presents petitions. Governing lunar mansions: Niu (Ox), Nü (Maiden), Xu (Emptiness), and Wei (Danger).

Eighth Day: Outer Assistant Star Lord of the Honored Jade Emperor

His consort oversees the averting and dissolving of the many calamities and the taking of medicines for longevity, and she presents petitions. These rites should be performed on the day of one's benming yuanchen (the day corresponding to one's birth-year star).

Ninth Day: Inner Assistant Star Lord, Perfected of the Grand Ceremonies

His consort oversees the seeking of blessings for the people and the timely rescue of all beings, and she presents petitions. These rites should likewise be performed on the benming yuanchen day.

The Tiangang Method (Determining the Position by Time)

General principle: By the month, one ordinarily adds the Hour of Xu (7–9 p.m.). If the Pojun (Army Breaker) star appears at the hour, it serves as the monthly general (yuejiang). If the qi has not yet passed, one proceeds in rotation from the base palace (benggong).

Example One: In the first month, at the Hour of Hai (9–11 p.m.), if one wishes to locate the Tiangang: in the first month the Tiangang is in the palace of Yin at the Hour of Xu. At the Hour of Hai, it is in the Xu position.

Another account holds that in the first month the monthly general falls at Hai. Since the Way of Heaven turns leftward, the general of the second month would then be at Xu, and so on by analogy.

Example Two: In the first month, at the Hour of Zi (11 p.m.–1 a.m.), if one wishes to know the palace of the Tiangang: take the monthly general at Hai, add the Hour of Zi onto Zi, then proceed rightward, and when reaching Chen, that is the Tiangang's palace. In the first month at the Hour of Zi, Hai is added onto Zi, and counting onward to Chen gives Si. The Tiangang is then in the Si palace at that time.

Note for the reader: "Presenting petitions" (zougao) means reporting to the Celestial Sovereign and speaking on another's behalf. "Duty star" (zhishi) refers to the stars assigned to govern each time period. Tanlang, Jumen, and the other names are the stars of the Northern Dipper, often paired with official ranks and the apportionment of fortune and misfortune. The Tiangang Method belongs to the category of selecting auspicious times through the Qimen (Mysterious Gate) system. It determines the palace of the Tiangang by moving the monthly general and the hour leftward and rightward, and it should be used alongside the ritual procedures in the full text.

Fahai Yizhu (Pearls from the Sea of the Dharma): A Modern Interpretation

The Method of Storing the Tiangang Qi (Heavenly Dipper Qi)

Visualize a thread of fire, fine as a silk strand, descending from above. Breathe in through the nostrils with the body turned slightly to the side. Lift the head and look inward. What appears is the Tiangang Qi (Heavenly Dipper Qi, the upright, vigorous vital energy drawn from the heavens in Daoist cultivation).

Days for Reporting to the Dipper (Announcing to the Lords of the Northern Dipper)

On the day the Northern Dipper "goes on tour," one should set up an altar and make offerings and petitions.

For reporting to the Dipper, one may choose the third and seventh days of each lunar month; the Gengshen (Metal Monkey) and Jiazi (Wood Rat) days in the sexagenary cycle; the Sanyuan (Three Primes): the Upper Prime on the fifteenth of the first month, the Middle Prime on the fifteenth of the seventh month, and the Lower Prime on the fifteenth of the tenth month; the Five La Days (sacrificial festival days), including the Heavenly La, Earthly La, Daode La, Folk La, and Royal La; and the days when the duty spirits (zhiri shensha) are on watch. In addition, one may choose each month's Jianri (Construction Day, the day on which the monthly "construction" star governs).

The auspicious days for each month are listed below, given as the lunar date together with the earthly-branch day. The earthly branches are Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, and Hai.

The Dipper Sanctuary Charm Sounds (Mantra Syllables)

Om ta li shen ta hong li

Ka ta hong li na ta hong li

Hong ta hong li la

Om li shen ta hong li hong hong li

Ka ga hong li na

Om hong li shen na ta la

Om ta da shen ta hong hong ta suo he

(These are phonetic renderings of sacred syllables, which are to be chanted as transmitted by the master. Several of the original characters have no standard English equivalent, so the sounds are approximated here. The final syllable, suo he, corresponds to the familiar svaha.)

Formats for Memorials

The memorial is written in vermilion ink on yellow paper, measuring seven cun (about 7 inches) high and seven cun wide. Leave a blank space of three characters at the top and one character at the bottom. Leave three empty lines before the text and four after, and write in the prescribed layout.

The outer cover should be inscribed: "Respectfully submitted before the Star Lord of the [ordinal] Position of the Northern Dipper, by the petitioner, [Name], surnamed [Surname], memorial."

Fold the memorial text, place it in a square box, and present it to the Lord of the Northern Dipper.

Submitting a Memorial and Its Format

A certain man of a certain surname and office respectfully submits this document, sealed in the outer form, to the Xuanji Palace of the Northern Dipper (Beidou Xuanji Gong), the celestial mansion corresponding to the Seven Stars of the Dipper.

The memorial format (die shi), the official style for reporting to divine offices, reads as follows.

To the Leiting Dusi (Thunder Office Directorate, the Daoist command of the Thunder Department), a memorial (die) is respectfully delivered through the Douzhong Chuanzou Gongcao (Merit Officer for Relaying Memorials within the Dipper Palace), the divine clerk responsible for conveying memorials in the Dipper Palace. In vermilion ink: Jiayetuoluo hong li zha lao da shenshi zhe (Great Divine Messenger Gayatra Hūṃ Ṛi Ṭhaḥ Nāḷ).

Based on the intention stated and the petition presented, I do not dare to withhold it, and I respectfully submit one Beidou Lingzhang (Numinous Memorial to the Northern Dipper). The Dipper Lord must rely on the relay of messengers, and therefore this memorial is respectfully submitted.

Please swiftly ride the winds and bear the numinous memorial directly to the steps of the Jade Pivot, relate the matter, and present it on our behalf. Respectfully petition the sacred sovereign of the Dipper to lower his radiance and grant his power. I beg that the sins and transgressions in the body of this person be pardoned, that the stars and malign influences be warded off in accordance with the proper order, and that peace and safety be preserved (or, for one who is ill, that the illness be overcome). Await with sincere expectation the manifest response, and kindly send a swift report of success. Respectfully submitted.

Dated year, month, day, and hour.

Om om om chi hong zha mo nan shen (in vermilion ink).

Zha hong hong li ji ji fengxing (written in vermilion as four lines).

Signed by the one holding the office of (surname).

Ancestral Master of the Three Heavens, Assistant to the Teaching, Orthodox Unity, Quiet Response, Protector of the Realized, Lord Zhang (the title of Zhang Ling, the ancestral master of Zhengyi Daoism).

Summoning the Envoy and Its Use in Practice

Summons the Douzhong Chuanzou Gongcao: Om Jiayetuoluo hong li zha mo da shenshi zhe, swiftly arrive. Jiaye hong om chi huo ... zha om da zha hong hong suohe.

Procedure of the Rite

The officiant visualizes the envoy coming forward from the mouth of the Dipper (Douikou), riding on golden light, facing the sky, wearing a headcloth and black robe, and holding a case of documents. The officiant keeps this visualization until the petition is complete. Then the officiant lifts the memorial in the hand using the Dou Jue (Dipper mudra) and visualizes the characters in the memorial turning golden. Next, the officiant reads the memorial aloud and burns it in the fire of an incense burner. Then the officiant instructs the envoy to convey the intention and dismisses it. Finally, the officiant performs the sweeping gesture with the hand and the Yin-Yang Dipper gesture to clear away the impurities and sprinkles water. The officiant visualizes the envoy ascending on golden light to the palace of the Dipper.

Next, the officiant recites the Beidou Jiugao Shen Zhou (Dharani of the Northern Dipper for Relief and Warning), which runs as follows:

Hong om chi zha suohe, hong da chi zha suohe, li chi zha suohe, hong jiao li chi zha suohe, hong na mo da li chi zha suohe, hong chi li chi zha suohe, hong zha chi shen li suohe.

When the recitation is finished, the officiant visualizes incense smoke passing straight through the mouth of the Dipper and rising to the Dipper Lord. Next, the officiant performs the sweep for the Yin Wu Dou (the Dipper formation at the Yin and Wu positions), with the head of the Dipper covering the opening and the handle pointing directly at the mouth of the Dipper.

Note: This text is a model memorial for submitting a petition to the Northern Dipper to ward off calamity and avert misfortune. It also records the ritual procedure for summoning the Dipper's relay envoy, burning the memorial so it ascends, and reciting the Northern Dipper salvation spell. The vermilion writing, the signature, the visualization of the envoy, and the Dipper gestures are all common formulae of Zhengyi Daoist zhaijiao (purification rites).

Visualization and Silent Address: Visualize the Shenzhao (the officiant's spirit-figure) riding golden light to reach the Wei Star (a star name), passing the Bridge of Transcendent Immortals (Dudu Qiao), and arriving directly at the Dou Fu (the celestial palace of the Northern Dipper). Then silently inform the deities and recite the following zhenyan (true words, or mantra). The mantra is a transliteration of Sanskrit sounds and is given here without explanation: [mantra omitted, as it appears only in Chinese transliteration].

Rectifying the Mind: While reciting, rectify the mind and comprehend its secret meaning.

Seated Practice for Union with the Spirits: The specific steps of seated meditation for union with the spirits are as follows. The Shenzhao concentrates the spirit on the soles of both feet and forms the Lei Jue (Thunder Seal, a hand gesture) with both hands, placing them on the hips. The practitioner holds the breath until the qi fills the body. Next, visualize qi rising from the Yongquan point (Gushing Spring, an acupoint on the sole of the foot) and surging into the Heart Palace (the location of the heart), where it turns into a swirling red qi. Then fix the gaze on Yintang (the point between the eyebrows). Suddenly imagine an opening appearing at Yintang, with a roaring fire arising in the heart and shooting straight out through Yintang like a chimney, connecting to the Dipper's mouth above. Within the flames, a Jade Maiden spins into being, her form resembling that of Mingying (the attendant youth). The Shenzhao faces the maiden, silently recites the Da Ji Mantra (Great Accomplishment Mantra) seven times, and then imagines the maiden answering. The practice then ends. Perform this practice at noon for three consecutive days. Afterward, it may be practiced at any hour, though the hours of Yin, Wu, and Xu (roughly 3–5 a.m., 11 a.m.–1 p.m., and 7–9 p.m.) are especially suitable.

The Three Responses to Practice: When this method is practiced, its efficacy appears in three forms: the Pi Bao (written-petition response), the Fu Meng Bao (dream response), and the Hui Tan Bao (ash-altar response). For the Pi Bao, first purify the body and mind and recite the secret mantra. Then respectfully invite the Central Palace Yellow Emperor, the Siming Zaojun (Stove Lord who governs the household), and summon the Jade Immortal Mingying Youth of the Palace. Silently recite the Lingyang Sudden Response Da Ji Mantra, and use a hand seal to draw the yellow qi of the center and blow it toward the stove in the direction of the practice. Next, write the matter being petitioned on a sheet of paper along with the judge's signature, roll it up, place it inside a brush, roll them together, and set them in one place. The response will manifest after a short while. For the first practice, make food offerings on five Xu days, and state in the prayer the date on which this secret transmission of correct mindfulness was passed to a particular person.

The Oath of Prayer: Whenever one prays, one hopes for a response. If any part of the oath is violated, a memorial is to be submitted to the Dou Fu, to the True Lord Yisheng Baode (Who Assists the Sage and Preserves Virtue), and to the Central Palace Yellow Emperor, Stove Lord. The Jade Immortal Mingying Youth and the Venerable Deity Zhanü are to be invited to examine the matter and send someone to question the offender. This is not done out of malice. If one's devotion is insufficient, the deities may impose punishment, and one should not harbor resentment toward them. From today onward, this agreement is to be recorded in writing in two places, so that all parties may know it and each abide by it.

The Purifying Mantra for Body and Mind: The mantra opens with the line "Qingyang, qingyang, belongs to the left; above is true essence, below is spirit light." Its purpose is to use the qi of Qingyang (the green-yang, eastern vital force) to purify body and mind, linking them with the true essence above and binding them with the spirit light below.

Passages Related to Fahai Yizhu (Pearls Left in the Sea of Dharma) — Plain-Language Explanation

I. Visualization and Incantation (Reconstructed from a Damaged Opening)

By the method of “holding fast to the true water and wondrously transforming golden light,” visualize golden light welling up from the true water and flooding the whole body; let mind and mantra be one, in harmony with the Dao. At the close, recite urgently as in the rule: “Urgent, urgent, as the law and command of the Yellow Emperor of the Central Palace.”

II. Lingyang Subao Liuji Zhou (Six Merits of Swift Report)

General sense of the mantra (syllables kept in transliteration; the mantra text is not altered casually):

Om, hong, zha, sha, jie, luo, mi, luo, mi, luo—subao, subao—Urgent, urgent, as the law and command of the True Lord Yisheng, by imperial decree.

III. Spirit Writing for a Verdict: Mantras and Visualization

Right-hand mantra: Pinch the Li trigram seal (hand seal for the Li position in the Later Heaven Bagua), draw qi, and with zhonghuang qi (central yellow qi, spleen-earth, qi of the center) visualize: True Lord Yisheng appears above the clouds from the Dou fu (the celestial region of the Dipper, here meaning his origin), holding the Ruyi Wheel, directing Mingying (a general of Yisheng’s retinue) to guard and await orders.

Further visualization: a stream of yellow qi from your spleen channel rises straight up; it meets cloud-qi from the southeast, which transforms into a child riding a tiger, ascending with the qi; the two children merge into one; draw it into the mouth and blow it onto the talisman. Then burn the talisman and place brush and paper on the stove (altar surface used in this rite).

Taboos: The stove surface must be clean; avoid contact by women in a state of ritual impurity (e.g. menstruation); no onlookers or noise. After about two double-hours, take the paper and read it; if no characters appear, burn the talisman again and recite the urging mantra:

Between heaven and human realms, coming and going differ; whenever there is a request, descend quickly by the red ladder. Brush, ink, paper, and silk—grant a spirit verdict soon; as wish and as felt, neither contrary nor disobedient—By imperial decree, spirit child, descend quickly, urgent, urgent, as the law and command of True Lord Yisheng.

Secret mantra: Om, bu, lun, (▲ = missing character in the original) she.

Practice: Recite this secret mantra three times in one breath. When the verdict is finished, burn and send three hundred spirit coins (paper money) and one stack of cloud horses (one “horse,” for sacrificial use). If there is a further request, follow the same procedure as before.

IV. Secret Talisman (Marginal Notes on Meaning)

Marginal note on the talisman, in gist: Emperor, Emperor Yan, flame/fire-light’s ancestor; flying through the Nine Heavens, wrapped in red light; casting fire ten thousand li, spreading widely through heaven and earth.

Strictly obey the law and command of the Fire Emperor of the South; again recite the secret mantra above, three times in one breath.

V. Method of Attaching to Dreams

Use: Cut a small human figure from yellow paper; write the talisman on the back; inside the talisman also write “Request Mingying to descend urgently,” and write Strictly obey the law and command of the Fire Emperor of the South.

Secret method of dream attachment

If you wish fumeng (to inform someone through a dream), or the next day need to meet someone or seek a response to a matter, and must receive word in the dream, you must prepare early and perform the mantra and visualization steps in order as above; but add a further layer of zhengnian (single-minded intent, upright purpose), then recite the secret mantra, burn the talisman, and offer a silent prayer from the heart. Use one sheet of yellow paper, about (one)… (the following text in the original may be incomplete)

Note: Much of the original concerns spirit writing, divine verdicts, and liturgy tied to the Fire Emperor and the Yisheng line; mantra wording and talisman forms must not be changed casually. Missing characters (such as “▲” and damaged graphs) are only connected from context, not guessed.

Source: Fahai Yizhu (Pearls Forgotten in the Sea of the Dharma)

General Outline of the Scripture (First Part):

First prepare a wooden board about seven cun wide and seven cun long. On its face, write in cinnabar (zhusha) in fine script the matter for which you are praying. On the reverse, write the date, that it should be on a certain night at a certain hour of a certain month, and that you request a clear fulfillment in a dream.

Mantra of Correct Thought (also called the Mantra of the Celestial Youth):

Celestial Youth, Celestial Youth, stationed at the center of the palace; Chanü (Chanü, a Neidan term referring to the yin spirit or a feminine divinity) Divine Lord, who receives the Emperor's commands. Straddling a tiger, you command the fire dragon to descend, holding a precious fan, your steps unhurried and graceful. If people earnestly petition, no wish goes unanswered; if matters are urgent, all are reported in dreams. Swiftly, swiftly, as the statutes of the Yellow Emperor command.

Ash-Altar Method for Manifesting Traces and Retribution

Each time, use fine ash or lime. At rending (the hour of "stillness of people," around the Hai hour, roughly 9 to 11 p.m.), sweep the area in front of the stove and clear it completely. First use the ash to arrange one Big Dipper (Beidou) constellation in the shape of a ladle, and set it upside down beside the stove. Then use about one or two sheng of ash to form a ring-shaped altar beneath the ladle. Sweep the surface level again with a chicken feather. Next, go out to an open place, gaze up at the Big Dipper, and invite each star position in turn, also requesting the descent of the Perfected Lord Yisheng (Yisheng Zhenjun, a Daoist protective deity). With eyes closed, visualize the Perfected Lord of the Big Dipper descending and the Yisheng of the Dipper Palace arriving. Then return together to the stove, pay respects to each position in turn, sit in the ladle positions you have just arranged, perform seven bows in the heart, and summon Mingying (Mingying Zhenjun). Recite the Great Achievement Mantra as before, and visualize Mingying's descent in the same manner.

If you wish the ash to show traces that reveal the secret teaching, you may pray sincerely as you wish and wait for the response.

Ash-Trace Writings (judging matters from the lines and character shapes on the ash)

• This writing mainly concerns ancestors who have not yet been liberated, and seeks their rites of deliverance (zhuidu, memorial offerings).
• This writing indicates lawsuits that are not going smoothly and matters that have not gone as hoped; it also suggests losing wealth to avert disaster, or resolving the matter.
• This writing indicates the joy of a woman's betrothal, of marriage, or of a man entering a household by marriage (zhaoxu).
• This writing indicates that a visitor from outside has a request, or that female relatives are uneasy.
• This writing indicates that obstacles (chenzhi) lie in documents, so that a matter cannot be completed.
• This writing indicates a journey or a traveler delayed abroad, with the joy of a swift return before long.
• This writing indicates the joy of a new household member or of promotion in office.
• This writing indicates an unsettled household, with minor sores or ailments in hidden places.
• This writing indicates that a wife or concubine is pregnant, or that good news or joyful tidings will come from afar.
• This writing indicates the joy of being summoned to the court (entering the capital, answering an imperial summons) at one stroke.
• This writing indicates that silk fabrics (jianbo) and similar objects will be sent as gifts.

• This writing indicates an inauspicious death, or news of the passing of a relative or friend (fuyin, an announcement of death).

Note: Each of the "writings" above is meant to correspond to one character shape or line pattern that appears on the ash altar. The precise stroke forms must be checked against the diagrams and instructions in the original book. Here only the meanings of the verdicts are translated.

Fahai Yizhu (Pearls from the Sea of the Dharma): A Vernacular Commentary

I. Divinatory Judgments (Human Affairs, Fortune and Misfortune)

Article 1. Signifies dealings in buying and selling, or matters such as a household's servants or laborers running away.

Article 2. Signifies the joy of acquiring property or establishing an estate, or portends the presentation of treasures or profit from selling goods.

Article 3. Signifies that one's management of affairs will go as one wishes, and joy in gaining goods or profit from another household.

Article 4. A tiger pattern covering the whole body (a physiognomic sign or dream omen). It signifies promotion and the holding of authority. If a military commander or assistant officer obtains it, it is the image of subduing and suppressing. If a civil official obtains it, it signifies a post of censorial or commanding character, such as inspector or commander-in-chief. If a commoner obtains it, it signifies eminence and celebratory joy.

Article 5. Signifies that someone will send gifts, or the joy of affairs proceeding smoothly and without obstruction.

Article 6. Signifies that Daoist or Buddhist clergy will come seeking recommendation or assistance with a commission, and that someone will send wine as a sign of joy.

Article 7. Signifies that the feng shui of a grave site will be harmed by cutting, digging, or chiseling, disturbing the ancestors' rest. This should be heeded.

Article 8. Signifies that relatives will send gifts of wealth, or portends a visit from a female guest.

II. Sacred Image of the Perfected Lord Yisheng

The Perfected Lord Yisheng (a venerated protector deity of the state and the people in Daoism) stands amid the clouds. In one hand he holds a ruyi scepter, which he uses to direct. A divine boy and a celestial maiden each hold a sun and moon fan. He rides a tiger and stands within a yellow cloud.

III. Memorial Form (the Formal Document for Summoning Deities)

Leiting Dusi (the name of the Central Office of the Thunder Ministry)

This Office, on the basis of the wishes of a certain person on a certain day of a certain month, hereby invites:

Your Highness the Stove Lord, Yellow Emperor of the Central Palace, Director of Destinies and Steward of the Kitchen, together with the Jade Immortal Mingying Youth and the Venerable Divine Maiden (Chanü). These are the deities of the stove system and the child-deities who symbolize fire, water, and alchemy.

We respectfully request that you, in obedience to the talismanic mandate of the Most High, come to the altar upon hearing this summons, proclaim the principles of the Dao, and swiftly bestow a numinous rescript so that our wishes may be answered. This formal memorial is hereby presented.

Presented above to the Stove Lord, Yellow Emperor of the Central Palace, and to the Jade Immortal Mingying Youth and Venerable Divine Maiden: upon receipt of this memorial, please examine its contents and matters of principle, quickly descend the cinnabar ladder (danti), and immediately grant a numinous rescript. Respectfully submitted.

Date and hour of submission

Signed by the official named [Name]

IV. Further Memorial (Report to the Perfected Lord Yisheng Baode)

Leiting Dusi

On a certain day of a certain month, a certain person received one volume of the Secret Scripture of Right Mindfulness, took refuge in it, and vowed to serve the Heavens by spreading its teachings and benefiting all beings. Whenever there is a petition, may all be answered. If there is any failure in this, we humbly submit that the Yisheng (Perfected Lord Yisheng Baode) may clearly manifest and reprove it. This is not done by intention. If I am not devout, may you grant punishment, and I will not presume to resent it. From now on, this memorial is known to both parties, and the matter is set forth here so that each side will abide by it. Now we are to inquire, respectfully selecting a certain month...

To the Perfected Lord Yisheng Baode, Supreme Master of the Teaching and Immortal Sage of the Dipper Palace (the Dipper Palace refers to the lineage of the Northern Dipper and Dame Dou; the Perfected Lord Yisheng Baode is the venerated lord who presides over the teaching)

V. Further Memorial (Continued)

The format is the same as above. It is a memorial from the Leiting Dusi addressed to the venerated deities, used for presenting documents, binding oaths, and making inquiries. The specific dates, names, and matters are to be filled in according to the actual altar and ritual site.

Note: The first half of the above consists of judgments for lots, dream omens, and physiognomy. These mostly concern human affairs, wealth and goods, officials, clergy, and feng shui. The second half is a model for the Daoist practice of issuing memorials to summon deities. Its addressees are chiefly the Stove Lord, the child-deities, and the Perfected Lord Yisheng Baode, and its language uses liturgical set phrases such as "numinous rescript," "cinnabar ladder," and "altar site." Technical terms have been explained in parentheses where possible, so that readers without a classical Chinese background can follow the text.

Fahai Yizhu (Pearls from the Sea of the Dharma): A Plain-Language Reading

Petition Memorial (Ritual Document)

On a chosen day, during the xu and hai hours (roughly 7 to 11 p.m.), one prepares incense and talismans (fulu) and respectfully invites:

The Central Palace Yellow Emperor, Sovereign of Destiny and Stove Lord Who Governs the Kitchen (Zhonggong Huangdi Siming Zhang Shan Zaojun Dianxia), together with the Jade Immortal Youth Mingying and the Honored Divine Maiden Zhanü (Chanü Zunshen).

Earnestly petition that, in accordance with the Supreme Talisman Mandate, they answer the summons, come to the altar grounds, expound the Dao and its methods, and soon bestow spirit rescripts (lingpi), so that responses follow the petitioner's wishes.

Respectfully submitted in writing.

Text of the Memorial:

This memorial is presented to the Central Palace Yellow Emperor, Sovereign of Destiny and Stove Lord Who Governs the Kitchen, and to the Jade Immortal Youth Mingying and the Honored Divine Maiden Zhanü.

Upon receipt of this memorial, please examine the matters stated within, swiftly descend the immortal ladder (dantī), and grant a rescript. Respectfully submitted.

Date and hour of submission:

Presented by the Daoist priest (name) Mou, sealed.

Signed: Zhenjun Yisheng Baode, Director of the Teaching of the Grand Mystery, Immortal Sage of the Dipper Court (signature).

The Great Rite of Siming Qirang: Spirit Text for Announcing to the Dipper

This rite (qirang, petitions to avert calamity) comes from Western Shu and was rarely heard of in the world. Later, the immortal of Chengdu's Zhangren Guan passed it to Xianzhen Guan on Mount Shaoshi in Jiangxi, from which it spread. Transmitted from master to disciple by mouth, it became a quick-reference method for announcing matters to the Dipper, called the "rite behind the elbow" (zhouhou), and ordinary people mostly did not understand it.

The master said that human fortune and misfortune are governed by the heavens. In heaven, the Big Dipper (Beidou) Seven Stars control human destiny; on earth, the Stove Lord (Zaojun), the god of the kitchen, carries out this office. Moreover, the Siming (Controller of Destinies) is the chief of the six spirits. He originally emanated from the Seven Primal Envoys of the Dipper and, in the human world, records the conduct of every person. Whatever faults the heart commits, in every form of transgression, are reported to heaven on the last day of each month (yuehui), and little escapes notice. Serious offenses cost a person his life and his line; minor ones bring misfortune upon him. How could anyone escape?

In recent times, wealthy families and officials, when their fortunes turn poor and they fall into hardship, have hired Daoist priests and shamans to perform averting rites, offering star rites or setting up offerings (jiao). These efforts amount to spending money to buy services, hiring others to arrange things, and never exerting oneself. They only pay to witness the rite. Some of these patrons do not keep vegetarian diets, do not abstain from desire, and indulge in frivolous pleasures. How could such people expect to obtain the responses they seek?

The masters of old were mostly men of high attainment, simple and unpretentious, and they could not adapt the teaching to practical use. As a result, the great grace of Taishang in relieving calamities and aiding the living could not spread widely, its benefits were not shared equally, and it did not reach all living beings. Thus it benefited the rich and failed the poor. Judged by worldly standards, those who are poor and weak, when calamity strikes, lack the vast resources needed to carry out such rites.

Note: In the text above, "shanzao" (the Kitchen Stove, which governs food and the hearth fire) is the name of the Stove Lord. "Zhanü" is a term from inner alchemy (neidan), here listed alongside the youth as the name of an honored deity. "Announcing to the Dipper" means petitioning the Dipper Court. "Behind the elbow" refers to a secret method kept on one's person. The memorial's wording and the ranking of signatures follow Daoist convention. This plain-language version translates only the meaning and does not reproduce the original document's formal structure.

Left to wait for death, they would be pitiable indeed. Taishang (the Supreme Lord, the highest deity) cherishes life, and there is a way.

If the rules for ordinary people, by their station, are so, then the Xuanling (the Mysterious Numinous method of silent petition to the gods) states: the poor and lowly, unable to bear the cost of grand ritual, may simply pour water and offer flowers, but if this is done improperly, it becomes empty and false. Keeping to one's station, without regard to rank or wealth, is how things should be. The Xuanling holds that those who lack the means for full ritual may offer only water and flowers, yet even this becomes vain if the method is misapplied.

This is mostly because the common teachers and worldly scholars of the age will not humble themselves to seek instruction and inquire after the Dao, and so they do not grasp the essentials. They take fine robes, sounds, implements, and ornaments as signs of merit, and so their practice is often a muddle of misread texts and invented material, used to deceive later students.

In recent times, the Xuanling silent petitions and Hetu (the Yellow River Diagram) secret offerings have spread widely. Some copy a few talismans from these books and recite a few secret incantations without knowing their depth. They blindly deceive their patrons and mislead Heaven, believing that lighting lamps, burning paper, and dedicating the merit is all that is needed.

The Master said: the Siming (Director of Destinies, the deity who governs life spans and fortune) can report the rewards and punishments of the human world. Therefore I now use a secret rite to pray to the Siming, carrying this sincere wish upward to the starry heavens, to memorialize on one's behalf and beg for relief from calamity, swift as a spark among the stars.

I traveled widely among my teachers and met a high adept who transmitted to me the method of Zhouhou Gaodou (Announcing to the Dipper from Behind the Elbow) together with an oral secret incantation. I returned home and practiced it, and repeatedly received responses. The cost was small, and the method was simple and effective.

Any man or woman in the human world who faces such peril must first fast for three days, then hold the visualizations and carry out the practice according to the rite. None fail to be answered.

Above all, be sincere. Do not treat it lightly, and do not use it carelessly or rashly. Should anyone transgress, the jade statutes are not lenient. Heaven will surely know, and disaster will come before one can turn around. Prayer will then be of no help.

Now I respectfully follow my teacher's instruction and set out the procedures. Any student who, with reverent devotion and a single heart, honors and upholds this and acts on behalf of Heaven to transform and to save people with sincerity will earn merit beyond measure, more than words can tell. Take great care not to neglect it.

Order of Practice (Xingchi Ciai)

In all practice, one must first fast and bathe, purify body and mind, and cut off all false thoughts. Each morning, burn incense, sit quietly facing north for a while, recite the scripture with utmost sincerity, and only then write the talisman.

Before practice, fast and bathe, purify body and mind, and clear the mind of distractions. Each morning, burn incense, sit quietly facing north for a short time, recite the scripture sincerely, and then write the talisman.

Bianzhan Talisman (Altar-Transforming Talisman)

The talisman described here is written on yellow paper in vermilion ink, seven cun long and three cun wide. With the left hand, pinch the sha wen (the sha-script, a demonic-suppressing mark), draw the qi of the north and daub it into the talisman, and write "Chen Renyong" into it. Visualize the Five Numinous Officials descending at the mouth of the Dipper, and stamp it with the golden edict seal.

This talisman is written on yellow paper with vermilion ink, seven cun long and three cun wide. With the left hand, pinch the sha wen, draw the qi of the north and daub it into the talisman, write the name "Chen Renyong" into it, visualize the Five Numinous Officials descending at the mouth of the Dipper, and then stamp it with the golden edict seal.

Incantation for the Talisman

(The original text here gives the specific incantation. Following the master's transmission, it must be passed on orally in person and should not be written out and made public.)

Note: The latter part concerns the form of the talismans, pacing the Dipper steps (bugang), visualization, and other hands-on procedures, which have long been transmitted orally and in person. To practice this in full, one must rely on a lineage, fasting, and face-to-face instruction in the proper sequence. One should not learn from the written text alone and use it recklessly.

I. General Outline and Invocation

Govern all things with the principle of order, and unify heaven and earth under it. The stars Dakui, Tanlang, Jumen, Lucun, Wenqu, Lianzhen, Wuqu, and Pojun (the names of the Northern Dipper's seven stars and their attendant stars) connect with the Great Cosmic Realm and penetrate into the finest dust. What calamity cannot be extinguished, and what blessing cannot be obtained? May the Primordial Sovereign's Orthodox Qi come and join my body, guided by the direction of the Tiangang star, turning ceaselessly day and night.

I am a common person living in the mundane world, fond of the Dao and seeking spiritual efficacy. I have often beheld the sacred countenance and wish to preserve long life. I respectfully invoke the Supreme Jade Sovereign and the Ziwei Emperor, jiji rulü ling ("swiftly, swiftly, as the statute commands").

II. Talisman for Dispelling Pollution

Talisman form: Written on yellow paper in vermilion ink.

Method: After writing the talisman, recite the Incantation for Purifying Heaven and Earth (Jing Tiandi Zhou), and draw the Qi of the North (beiqi) into the talisman.

III. Great Incantation of the Northern Dipper

The seven primal spirit-Qi of the Dipper govern the cosmos, and the Great Sage of Tiangang has a majesty of ten thousand radiances. Above and below, sever the sources of evil. Ride the clouds and ascend, then descend before the altar. Bring down the True Qi, pass through water and smoke, and transmit it throughout the Three Realms. Ten thousand demons raise their fists, slay the monsters and erase their traces, and return the dead to immortality. Jiji rulü ling.

IV. Writing the Dipper

Left Assistant (Amber Palace): Draw the azure Qi and recite the mantra, beginning Om xu xu.

Right Assistant (Agate Palace): Draw the black Qi and recite the mantra, beginning Om na mi.

For each star, visualize that its palace sends down one True Qi. The Master inhales it through the nose and gently blows it into the star position within the Dipper. Then write the names of the Dipper stars repeatedly on the back of a crane, and recite the Sanskrit-derived mantra to anoint them, drawing each star's Qi into the Dipper.

Great Sanskrit-Character Mantra: A long transliterated Sanskrit formula, concluding with svāhā.

V. Talisman for Escaping Calamity

Talisman form: Written on yellow paper in vermilion ink.

Method: First, visualize the patient standing before the altar. Next, visualize one Golden Elixir descending from the Dipper and entering the patient's body. Write the talisman, adding the character chi within it, and write the patient's name, drawing it into the talisman. Cover it with the Dipper chart, and address the Dipper Palace, petitioning the office that dispels calamity and relieves distress to take on the patient's calamities and hardships on their behalf. Then recite the incantation:

Heavenly spirit, flourishing and glorious, may you preserve long life. The Supreme Mystery, the One, guard the body's form. The Five Viscera's divine lords, each preserve tranquility. Jiji rulü ling.

Incantation says:

Supreme spirit of the Nine Palaces, Taiyi guards the chambers. The hundred spirits stand in dense defense, and the hun and po souls harmonize as one. Long...

Note: This text belongs to the category of Northern Dipper liturgical documents for dispelling calamity, purifying pollution, and relieving distress. Talisman writing, Qi-drawing, visualization, and incantation are used together. "Dipper" refers to the Northern Dipper or the diagrammatic Dipper chart, and the "crane's back" is one of the writing surfaces. Actual practice should follow the complete liturgical text and the guidance of a qualified teacher, and should not be performed independently.

Incantation (used together with lamp-reading and dream-divination)

May the living enjoy long sight and seal out evil and calamity; with one Yin and one Yang, forever preserve good fortune. Hasten, hasten, as the statute commands (jíjí rú lǜlìng).

Lamp Divination (yàndēng fǎ: reading omens from the oil lamp)

If the wick remains dim even after repeated trimming, it signals natural disaster. A lamp that burns brightly and does not go out for a long time is greatly auspicious. If the flame splits into two strands, one long and one short, an old wish is about to stir. A lamp-blossom that forms a hanging, pearl-like drop is greatly auspicious. A lamp-blossom that is half black and half red portends gossip and quarrels. A flame that wavers without settling means illness will linger. A lamp that seems to weep and forms black blossoms is greatly inauspicious and portends mourning (funerary affairs). A lamp-blossom growing upward on the left side means the yang person (male) will suffer harm, while one growing upward on the right means the yin person (female) will suffer harm. A red lamp-blossom signals loss of wealth, and a white one signals loss or straying (of money, property, or people). A bluish-white lamp-blossom signals that ancestors are restless. If the lamp-blossom bursts and the light then fails, the patient's condition will suddenly change. If the flame shoots upward or races toward the sides, unorthodox spirits or the ghosts of outside guests are causing trouble.

Dream Divination (yìng mèng zhānyàn: using dreams to test illness and fortune)

A dream received at sunrise means a man's illness can be calmed and a woman's will lighten. A dream received at moonrise means a woman's illness is half auspicious, while a man's is not. Seeing fire in a dream is auspicious if the flame is red and inauspicious if there is darkness. A large snake is half inauspicious, indicating that an unorthodox spirit is acting as a demon in the household. Birds and beasts mean the patient's condition is uncertain, advancing and retreating. Snakes and rats mean the Earth God is unsettled. A running dog means ancestors are causing trouble. A woman in white means a Dipper Perfected (such as Doumu or another of the Dipper Perfected) has descended in lowered form. A man in blue is moderately auspicious. A man in yellow means an Earth deity is causing harm. A man in black means life is cut off and one will be pursued (the image of being hunted for one's life). A man in red means a sacred-mountain deity has come to collect, pursuing and demanding a confrontation. Entering an official residence or house and seeing a woman means a Dipper Perfected has descended and disasters will be dispelled. Entering a temple means slight yin harm, and it is appropriate to perform good works and deliverance rites to carry the household safely through. Bathing signals harm and loss. Light as bright as day is greatly auspicious if golden, and the illness may recede. Dogs or horses mean the grave and dwelling are unsettled. Darkness across the whole sky means the illness will not recede. Flying crows mean that the local guardian deity or an evil spirit is causing harm, to be judged by context. Cattle and pigs portend plague and malarial fever. Crows and chickens are greatly inauspicious and portend a sudden calamity. No dreams at all means the patient is gravely ill and insensible, and no change is also dire.

Another method: observing the stove during burning

Ants or centipedes on the stove, or the appearance of moths, frogs, and similar creatures, are all omens, and they should be cross-checked with the lamp method and dream divination.

The above entries are largely Daoist folk-divination formulas: the parenthetical correspondences link omens to human affairs. They must be applied together with the current keyi (liturgy) and the oral instruction of one's teacher, and no single phrase should be judged in isolation.

(Earth Spirits, Temple Shrines, and the Like)

Other matters of good and ill fortune may be weighed according to the circumstances at hand and the ritual protocols in use.

Offerings to the Stove God (Zaoshen)

The rites of offering to the Stove God, together with the memorials and prayers, are all to be carried out in the usual established forms.

Preparations Before Xingchi

Whenever a rite is to be performed, first have the kitchen area thoroughly cleaned, then proceed step by step according to the procedures recorded in this volume.

Placing the Lamp and Covering

Next, place a lamp inside the pot, then cover it with a rice sieve. Under no circumstances may outsiders (shengren) or women be allowed to see it.

Notes for Clarity

• Xingchi: in Daoism, the performance and practice of rites and ritual methods in accordance with liturgical protocol.
• Zaosuo: the kitchen or cooking area where offerings to the Stove God are made.
• Shengren: here, usually outsiders who have no connection with the rite, not the opposite of "the dead."
• Wu ling furen jian zhi ("Do not let women see it"): reflects a taboo within the liturgical tradition of the time. It should be read today as a historical ritual custom, not as a universal doctrine.