《道法會元》Vol. 175

This scripture passage is from Daofa Huiyuan (Collected Essentials of Daoist Rituals), Volume 175, recording the contents of the Jade Register (a sacred document) from the Yuanzhao Lingxu Prefecture, a celestial abode in Daoist cosmology. The main content is divided into several sections:

First, it describes the profound principles of cosmic operation: all things harmoniously generate one another, while reality and illusion transform into each other. It mentions that "Yuyi" and "Jielin" are the secret names of the Solar and Lunar Sovereigns, while "Zhongguang" refers to the radiance of the Northern Dipper. The illumination of the Three Luminaries (sun, moon, and stars) upon heaven and earth is called "Yuanzhao" (Primordial Illumination). The Lingxu Grand Sovereign, a high-ranking deity, governs the Lingxu Jade Tassel Prefecture, assisted by the Perfected Being of Fuluo Weiyi and the Nine Subtle Primordial Sovereign of Wanguang Xianlong.

Next, through the words of the Grand Sovereign, it recounts: Since the Yan-Kang kalpa (a cosmic cycle in Daoist cosmology), worldly affairs have increasingly deteriorated, with good and evil becoming confused and demonic forces running rampant. Earthly deities are preoccupied with punishing wickedness, while celestial records of virtue and vice grow ever more complex. As turbid qi rises from the lower realms, the radiance of the Three Luminaries dims. The Grand Sovereign establishes a supervisory system, warning the deities against excessive use of punitive measures. Instead, they must harmonize yang qi to dissolve hostility—otherwise, they will face retribution from the underworld.

Finally, it records three important talismans:

1. Yuyi Talisman (Solar Talisman): Circular with square radiance. When used, it must be rotated nine times to the left while visualizing a purple solar disc emitting nine rays of light and silently reciting the Solar Sovereign’s secret name.

2. Jielin Talisman (Lunar Talisman): Square with circular radiance. It must be rotated ten times to the right while visualizing a white lunar disc emitting ten rays of light and silently reciting the Lunar Sovereign’s secret name.

3. Zhongguang Dipper Mudra: Requires a specific hand gesture (mudra). If all three talismans are used together, the Solar Talisman must be arranged first.

These contents reflect the Song Dynasty Daoist practice of integrating astral veneration with talismanic rituals. They emphasize the use of visualization, talismans, and hand gestures to commune with the powers of the sun, moon, and stars, embodying the characteristic fusion of Daoist inner cultivation (Neidan) and ritual magic.

This scripture primarily expounds on the Daoist cultivation methods of inner observation (neiguan) and the regulation of the Five Phases' (Wuxing) authentic Qi.

It first mentions the "Three Lights Illumination Talisman" (referring to the sun, moon, and stars) and the "Shangqing Three Radiances True Talisman" (an important Fulu in the Shangqing tradition), explaining their use in accordance with celestial phenomena and the movements of the sun (Taiyang) and moon (Taiyin).

The text then elaborates on the meditation method: in a state of profound stillness, observe the essential spirits (jinghun) of the six viscera (heart, liver, spleen, lungs, kidneys, and life gate) and the circulation of Qi-blood throughout the body. It emphasizes the practice of "observing the heart with the heart," requiring practitioners to relinquish attachments to external objects and maintain inner purity. When the true heart (original mind) ceases to oppose all phenomena, one attains communion with the source of the Dao; once transformed into emotional consciousness, one becomes bound by external things.

A detailed explanation follows regarding the distribution of the Five Phases' authentic Qi in the organs: Water's authentic Qi resides in the kidneys, Wood's in the liver, Fire's embraces the heart, Earth's is stored in the spleen, and Metal's dwells in the lungs. By harmonizing the five viscera and six bowels, one achieves spiritual clarity—internally observing the movement of the Five Qi (Wuxing energies) while externally perceiving the transformations of heaven, earth, and the four seasons. Maintaining a serene and detached mental state aligns one with natural rhythms.

Using metaphorical language, the text illustrates: human spirit (Shen) belongs to heaven, while the skeletal frame belongs to earth; one's innate nature (xing) resembles a seed, while spirit manifests like branches and leaves. Through breath regulation and spiritual concentration, the five viscera become filled with authentic Qi. This cultivation method promotes longevity, yet ultimately aims to transcend physical limitations by gathering the Five Qi (essential energies) of heaven and earth, attaining the state of "shedding emptiness and abandoning form"—where spirit soars beyond while the physical body transforms. With complete Virtue (De), one ascends to the Jade Pure Heaven (one of the Three Pure Realms).

Finally, it states that accumulating the Five Qi of heaven and earth preserves essential energy (Jing-Qi) from depletion, while spiritual transcendence liberates one from material constraints. This comprehensive cultivation system embodies the Daoist ideal of "marvelous perfection of both form and spirit."

This scripture primarily describes how Daoist practitioners attain union with the Dao through progressive cultivation methods at different levels.

For adepts with profound spiritual foundations, if they can preserve their Jing (essence) without depletion and maintain their Shen (spirit) unburdened by external distractions, they will embody complete Dao-De (Virtue/Power) and ultimately attain the ability to traverse the heavens, soaring freely into the Jade Purity Realm (one of the highest celestial realms in Daoism). Those who have not yet reached this stage may begin by practicing in secluded stillness, absorbing the Five Directional Cloud Qi (the refined essences of east, south, west, north, and center) and visualizing the Three Dantian (upper, middle, and lower energy centers). Through these methods, they gradually commune with the divine spirits of their internal organs, invoking the protection of the Six Ding Divine Generals (Daoist guardian deities), eventually ascending to the Jade Purity Heaven.

The text mentions "Supreme Ultimate Cloud Sprouts" (Taiji Yunya) and the "Upper Primordial Crimson Child" (Shangyuan Chizi), both cultivation techniques from the Shangqing (Highest Clarity) tradition. By ingesting celestial cloud-essences, practitioners achieve the state of "traveling kitchen" (Xingchu), meaning they no longer rely on ordinary food. Terms like "Golden Truth Jade Radiance" (Jinzhen Yuguang) and "Flowing Gold Fire Bells" (Liujin Huoling) refer to high-ranking deities within the Shangqing pantheon.

For those still entangled in worldly attachments or lacking innate spiritual endowment, more foundational methods are prescribed: maintaining purity in solitude, upholding precepts, and cultivating stillness with incense. After about a year of dedicated practice, the Six Ding Generals will descend to offer guidance, granting the practitioner supernatural abilities and the power to journey among the Five Sacred Peaks. However, to truly master the mysteries of life, death, and transformation, one must refine the Qi of the Five Viscera (heart, liver, spleen, lungs, and kidneys), visualize the Three Dantian, and wear sacred talismans.

A specific method involves writing the "Supreme Ultimate Treasure Seal" (Taiji Baozhang) on a nine-inch white silk scroll at dawn on the first day of spring, placing it in a brocade pouch, and wearing it on the left elbow. Simultaneously, the practitioner visualizes the Three-in-One True Divinities (a Daoist trinity) protecting their body while invoking the infusion of the Big Dipper’s purple Qi. During practice, they recite specific incantations to summon the Five Directional Star Lords, the Three Pure Ones (Sanqing), the Six Ding Generals, and other protective deities to strengthen their physical form and nourish their internal organs.

This scripture exemplifies the Shangqing tradition’s integrated approach—combining breath cultivation (Fuqi), spirit visualization (Cunshen), talismanic practices (Peifu), and incantations (Songzhou)—to progressively achieve longevity, transcendence, and celestial ascension.

After reciting the incantations, one should meditate quietly for a long while, humbly referring to oneself as "your servant" (indicating humility), acknowledging one's ignorance while daring to study the true Dao. At this moment, one must sincerely implore the Daoist deity Xu Huang Zichen Daojun to inscribe one's name in the celestial registers of the Jade Book, allowing the five viscera to radiate brilliance and illuminate the abode of the spirit (Shen). This enables one to aid others, benefit all things, and even command the Six Ding Divine Generals (Daoist guardian deities). Following this, one should perform the Ninefold Prostration, clicking the teeth nine times and swallowing saliva nine times before concluding the ritual.

The method of cultivating the "Three Primordial True Ones" (Sanyuan Zhenyi) as taught by the Golden Emperor (one of the highest Daoist deities) requires wearing the Supreme Ultimate (Taiji) Treasure Talisman. The technique for summoning the Six Ding Divine Generals first demands mastery of the "Three-in-One" (unity of Jing, Qi, and Shen) and the "Five Cloud Qi and Liquids" (circulation of the five viscera's true Qi). Only then can one invoke the Six Ding. The Scripture of the Three Ones (Sanyi Jing) states that during the midnight hour of the eight seasonal nodes (such as the Beginning of Spring and Beginning of Summer), one must visualize and cultivate while facing the corresponding seasonal direction, wearing the aforementioned talismans. Though only the Beginning of Spring is mentioned here, the same practice applies to all seasonal nodes.

The Supreme Ultimate Treasure Talisman thoroughly penetrates the visualization practice of the "Three-in-One" Dao, serving as the true talisman for summoning the Six Ding Divine Generals. If the heart-mind becomes obstructed by stagnation, recklessly indulging the six roots (eyes, ears, nose, tongue, body, and mind) and generating inverted, heretical views—like turbid waves overflowing—one fails to comprehend the true nature of Dao. Instead, misinterpreting the truth of "originally there is not a single thing" through emotional cognition, one mistakes wrong for right and right for wrong. Anger and ignorance grow daily, entangled by desires, giving rise to countless distorted forms. Sins accumulate to the heavens, while evil karma takes root in the underworld, burning like an inextinguishable volcano.

If one awakens in this turbid world, cultivating with good intentions, maintaining purification rituals (Zhaijiao), confessing and repenting, cleansing the heart and reforming, striving to eliminate transgressions, and allowing the light of the mind to return to stillness—thereby embodying the Great Dao—one plants the seeds of Dao-fruit. In future lives, one will attain complete realization and inherit the ancestral Daoist lineage.

Marvelously observe the true nature of all things; listen to the celestial sounds of the heavens; inhale the blue fragrance of Qi, merging with the Great Harmony (Taiji) of heaven and earth. Maintain purity and tranquility, transcending worldly attachments while regulating breath and nourishing Qi. Though still using the six roots, the six dusts (sights, sounds, smells, tastes, touches, and mental objects) remain pure. Conversely, if the eyes crave turbid sights, the ears indulge in licentious sounds, the nose sniffs foul odors, the mouth consumes flesh and blood, the body pursues frivolous luxury, and the mind covets wealth and honor—then the six roots stir the six emotions (joy, anger, sorrow, pleasure, love, hate, and desire).

Cultivating purity allows one to walk with the divine, while turbid actions lead to companionship with ghosts. Those who walk with the divine grow increasingly serene, while those who keep company with ghosts become ever more distressed. Gods and ghosts each employ their schemes, contending for the six roots (symbolizing sensory desires), keeping humans toiling throughout life without forgetting worldly cravings, ultimately wandering endlessly through birth and death. To interpret the Great Dao through emotional cognition or to deceitfully expound truth with sophistry is to engage in licentious distortion—a grave sin that invites the poison of the Supreme Mystery (Tai Xuan) and consignment to the dark underworld.

If, like a parasitic weed, one foolishly clings to existence, barely managing to be reborn in the human realm yet drifting with the currents and losing one's true nature, creating all manner of evil karma—but if one can uphold precepts, subdue the six emotions, and sincerely practice daily with unwavering faith—over time, one may....

This scripture elucidates the esoteric principles and application methods concerning "Ding-Jia" (a Daoist term referring to the two primordial energies of Jia Wood and Ding Fire) in Daoist cultivation.

The True Lord admonishes practitioners: relinquish attachments and greed, reduce excessive thoughts and desires. Human life is fleeting as duckweed on water, with days and nights revolving ceaselessly. Indulgence in wine and meat diminishes longevity and blessings—one must vigilantly guard the secret transmissions of sacred texts and genuine formulas.

The "Feixuan Chapter" reveals: the primordial ancestral Qi (vital energy) of the cosmos propels celestial movements, as the Three Lights (sun, moon, stars) illuminate in unison. The numinous flying true Qi gestates within the Jade Mansion and Jasper Palace (referring to the upper Dantian in the human body), forming esoteric inner-sound mantras. Jia Wood energy originates from the Yin position (third earthly branch), while Ding Fire energy arises from the You position (tenth earthly branch). When these Yin-Yang energies harmonize, they generate 132 numinous talismans.

Jia Wood belongs to Yang, symbolizing the Flowing Gold Fire Bell ritual implement capable of summoning Yang spirits; Ding Fire corresponds to Yin, manifesting as the Seven Stars of Huoluo that attract Yin spirits. These dual energies follow specific cyclical patterns: Jia Wood progresses leftward along its course, while Ding Fire moves rightward in reverse. Through the revolutions of the Nine Stars and circulations of the Five Qi (Five Phase energies), they sustain the ceaseless regeneration of the cosmos.

In practical application, the Six Jia (Jiazi, Jiaxu, etc.) and Six Ding (Dingmao, Dingchou, etc.) must align with seasonal correspondences: flourishing in Dingmao during spring, Dingchou in summer, Dinghai in autumn, and Dingyou in winter. Practitioners who master these rhythms—through breath regulation across the Three Dantian (upper, middle, and lower energy centers)—can commune with heaven-earth energies.

The text concludes by emphasizing cultivation must correspond to trigram symbolism and the heavenly stems-earthly branches system. For instance, practice during Jia-Yi days requires alignment with the Six Wu hours (special Daoist cultivation periods). These principles all manifest the profound mechanisms underlying the natural operations of Yin-Yang energies.

This passage explains the Daoist practice of combining "Ding-Jia" (the pairing of celestial stem Ding with earthly branch Jia) with the Five Phases (Wuxing) and seasonal cycles, along with the corresponding methods for crafting talismans (Fulu).

First, it elucidates the correspondence between the Five Phases and celestial stems: Earth-Wu follows Fire-Ding, while the five stems Ji, Geng, Xin, Ren, and Gui each align with specific phases. Jia and Yi belong to Wood and harmonize with the sun; Bing corresponds to Fire and matches the moon; Ding relates to Fire and connects with the stars. Among the twelve earthly branches, Dengming (one of the twelve branches) pertains to Water, Hekui (a branch name) to Earth, and Congkui (another branch name) to Metal. The branches Hai, Xu, and You are most potent during spring. The Jade Maiden (Yunü) of Ding-Mao governs Mao-Wood, as Wood-Qi flourishes in the month of Hai and reaches its peak in Mao.

In summer, the branches Chuan Song (Metal), Xiaoji (Earth), and Sheng Xian (Fire) - corresponding to Shen, Wei, and Wu - are most vibrant. The Jade Maiden of Ding-Chou oversees Chou-Earth, as Earth-Qi is nurtured in the month of Wu and empowered by the supporting Fire-Ding. During autumn, the branches Taiyi (Fire), Tiangang (Earth), and Taichong (Wood) - Ji, Mao, and Chen - dominate. The Jade Maiden of Ding-Hai governs Hai-Water, as Metal prevails and Wood declines in autumn, with Hai being Wood's growth position.

In winter, the branches Gongcao (Wood), Daji (Earth), and Shenhou (Water) - Chou, Zi, and Yin - are most potent. The Jade Maiden of Ding-You presides over You-Metal, while Fire-Ding is born in the Yin position. Though each season has its dominant energies, the coordinated use of Ding-Mao (spring), Ding-Chou (summer), Ding-Hai (autumn), and Ding-You (winter) allows for harnessing the seasonal vitality throughout the year.

The text then details talisman-making methods: To create a spiritual talisman at midnight on the winter solstice's Jiazi day, one must prepare paulownia wood grown in the north, carved into small tablets measuring one inch wide, five inches long, and three fen thick, stored in yellow pouches. On the Si day at Si hour (9-11 AM), first draw the Jiazi talisman with realgar. Four days later, on Ding-Mao day at Guimao hour (5-7 AM), use orpiment to inscribe the Jade Maiden talisman on the reverse side. While painting the talisman, softly chant the Jade Maiden's name "Wenbo," trace the symbols with an orpiment brush while reciting the name forty-nine times, and finally engrave the deity's name.

This scripture exemplifies the Daoist cultivation system that integrates astronomical calendars, Five Phase theory, and ritual magic - employing specific timings, materials, and ceremonial protocols to commune with divine powers.

This scripture meticulously documents the Daoist ritual for creating and employing the Six Jia Divine Talismans (Liujia Fulu). The Six Jia (six "Jia" days within the sixty-day Jiazi cycle) correspond to six Jade Maidens (Yunü, female deities), each possessing distinct titles, colors, and sealing methods.

The talisman crafting follows an exact temporal sequence: Beginning on the Jiazi day, every ten days at the next Jia day (Jiaxu, Jiashen, etc.), one must inscribe the corresponding Jade Maiden talisman on specific Ding days (Dingchou, Dinghai, etc.). Each talisman must be wrapped in differently colored silk (azure, yellow, black, white, or scarlet) while invoking their respective names: Wengong, Wentong, Wenqing, etc.

The procedure involves first engraving the Jade Maiden's image with orpiment on the reverse side, then crafting six talismans following the Jiazi day format. Upon completion, all talismans are sealed in a pouch bearing the Jade Maiden's seal. When the second Jiazi day arrives, practitioners must select either a sacred mountain valley or purified chamber within a blessed site to erect an altar with the Celestial Venerable of the Great Heaven (Haotian Shangdi) at the center, flanked by Six Jia deity statues, where the talismans are presented.

The ritual requires fresh flowers, fruits, bright lamps, and incense offerings. After reverent worship of the Celestial Venerable and recitation of invocations, the talismans are enshrined in a pure space for perpetual veneration, maintaining unbroken incense offerings. Through meditation, practitioners commune with the Six Ding Jade Maidens (yin spirits) to receive divine revelations.

The scripture concludes with the complete register of twelve Jade Maidens' names, such as the Great Mysterious Jade Maiden of Jiazi day named Lingzhu (style name Chengji), or the Dingmao day's Jade Maiden named Xutai (style name Fuyou). Special instructions note that on the winter solstice Jiazi day, one must use paulownia wood to craft six wooden slips, inscribing the Jiazi talisman during the si hour (9-11 AM), though ideally the text should be written during the zi hour (11 PM-1 AM).

(Note: The Six Jia and Six Ding represent important Daoist guardian deities—Six Jia as yang spirits and Six Ding as yin spirits. This talismanic ritual belongs to the esoteric practices within Daoist Zhaijiao (purification rituals) and Keyi (liturgy), emphasizing the harmonious integration of multiple elements including date selection, spatial orientation, materials, and visualization techniques.)

This scripture details the practical methods of the Daoist Six Ding and Six Jia talismanic practice (Six Ding representing the yin spirit jade maidens, Six Jia representing the yang spirit generals).

When crafting the Fulu (talismans), timing is crucial: Jia talismans (Six Jia spirit general talismans) must be written with realgar during the Zi hour (11pm-1am), while Jade Maiden talismans (Six Ding talismans) should be written with orpiment on the Ding day (the fourth day after Jia day) during the Ding hour (5-7am). Once all six types of talismans are prepared, they must be placed in a blue silk pouch, sealed with blue paper and stamped with the Jade Maiden seal. The pouch should bear the inscription "Supreme Jade Talisman of the Qiong Palace’s Ethereal Flight and Mystical Radiance." When reciting or carrying them day and night, one must maintain reverence.

According to master instructions: Before employing the Six Ding and Six Jia talisman method, one must first draw the Yanming Talisman (a foundational Fulu), inscribe the names of the deities to be summoned, and stamp it with the Six Ding Jade Maiden seal. When placing the talismans, one must coordinate with hand mudras (finger seals). For example, to summon Jiazi Spirit General Wang Wenqing, the talisman should be placed in the true north (Zi position) while forming the Zi mudra. Though the names of the Six Jia generals and Six Ding maidens vary slightly across different scriptures, sincere invocation will always elicit their divine response.

The text also describes the deities' appearances: Yang spirits wear dark blue brocade robes and black crystal crowns, while Jade Maidens wear yellow brocade robes and jade-flower crowns, radiating brilliant light. It specifically corrects a folk misconception—depicting the Dingmao Jade Maiden with a rabbit’s head or the Jiazi Spirit General with a rat’s head—stating that such forms are only appropriate for devotees whose birth year corresponds to those zodiac signs.

Lastly, it mentions the specifications for crafting the "Ding-Jia Covenant Seal" (2.3 inches square). For those not yet qualified to wear talismans but wishing to support their cultivation, they may forge an ancient iron ritual implement on the spring Jia-Yin day, consecrate it under the Big Dipper with incantations, enhance its radiance with elm sap, and recite invocations beseeching blessings from the Nine Heavens’ divine spirits.

This scripture records the "sword talisman" (jianfu) technique used in Daoist exorcism rituals. Phrases like "radiant flame essence" are secret incantations recited during the ritual, essentially invoking the power of fire elements to subdue evil spirits. After completing the prayer, the ritual master enters a quiet chamber (a Daoist cultivation space). When encountering serpent demons causing disturbances in watery marshes or mountainous areas, the sword talisman can be employed for suppression.

Here, "chief vision" (dumu) refers to specific hand seals (mudras used in Daoist rituals), also known as the "golden blade seal" or "master seal." The golden blade seal is used when crafting ritual swords, but it's important to note that "chief vision" does not signify the observation of yin-yang energies. To resolve disasters involving water and fire, one must perform the "Kan-Li harmony" step (a yubu pace symbolizing the balance of water and fire) and soak the ritual sword in juice extracted from white elm bark.

Creating a sword talisman requires inscribing fulu (Daoist exorcism documents) on iron slips, stamped with the seal of "Heavenly Gang" (the divine power of the Big Dipper). During the ritual, the practitioner holds the ritual sword while commanding the talismanic spell, directing it northeastward to expel mountain demons. The final mention of the "Supreme Three Heavens Five Dippers Talisman" is another name for this sword talisman, also called the Five Dippers Sword Talisman, recorded in Volume 175 of the Compendium of Daoist Rituals (Daofa Huiyuan).