《上清靈寶大法(一)》Vol. 19

The Great Method of the Shangqing Lingbao, juan 19, “Contemplating the Four.” Transmitted by Ning Quanzhen, the Sublime Worthy of Subtle Insight and Perfected One who Opens the Light and Rescues from Suffering; compiled by Wang Qizhen, disciple of the Three Caverns of the Shangqing and heir to the teaching of the Lingbao.

The following scripture appears in the “Scriptural Verses and Talismanic Writings” section:

“The High and Sublime spirits of purity and numinous power sing sorrowfully through the vast void. May the immortal Dao be fulfilled; may the human way never fall into distress. In the Northern Capital, the Office of the Springs and Winding Paths, multitudes of ghosts gather. Some seek only to shorten human lifespans, cutting off the very gate of life. I sing the Cavern Scriptures to subdue the Northern Luo Feng; I bind and send away demons and evil spirits, and cut down the sharp points of the six ghosts. The vital energies of all the heavens are vast and boundless; our Dao will flourish more with each passing day.”

In brief, the high and clear spirits sing a song of compassion across the vast void. They wish only for the immortal Dao to be fulfilled and do not wish people to fall into hardship. The Northern Capital, Office of the Springs and Winding Paths, is where the spirits of the underworld gather. Among them are ghosts that can shorten people’s lives and threaten their very existence. The practitioner chants the Cavern Scriptures to subdue the Northern Luo Feng, the deity who governs the underworld or the underworld realm itself; binds and sends away demons and evil spirits; and cuts down the power of malevolent ghosts. Pure Qi fills Heaven and Earth, and the Daoist teachings will flourish ever more.

The scripture next explains that these seventy characters can dispel demons and evil spirits and provide relief from calamity. If a household is afflicted by malign spirits and repeated attempts to drive them away have failed, the practitioner may form the You hand seal and write the text in cinnabar on a sheet of yellow paper. Alternatively, a “Petition to the Divine Kings of the Ten Directions” may be prepared, with this talisman attached to its front. The petition is then submitted to the gods of mountains and rivers, such as the sacred peaks and waterways, as well as to shrines and temples that receive imperial rites, the City Gods, and their subordinate officers and generals. They are asked to work together to seize the malign spirits. The method of dealing with the matter should be chosen according to its seriousness. If it involves relatives, or an adversary seeking redress for a grievance, the practitioner must consider the matter carefully and not act hastily.

The format of the petition to the Divine Kings is as follows:

“To the Flying Heavenly King of [direction], officials and troops under his command, Office of the Great Method of the Lingbao:

Having reviewed the circumstances set out in the submitted report, we find that malign spirits have indeed caused harm. We have now reported the matter to the Emperor on High and received the Lingbao writs. We therefore issue this petition in particular.

Please examine the matter in detail and immediately lead the heavenly troops down together to the place where the incident occurred. Investigate and seize the malign spirits who defy the Dao of Heaven and bring harm to the human world. Regardless of their rank, they must be taken into the Heavenly Prison and punished according to the laws, so that the people may live in peace and the Dao may be put into practice.

Upon receiving this petition, carry out its instructions without delay. Respectfully issued.

Issued on [day and month] of [year] of the current sexagenary cycle.

[Full title of the ritual master].”

The name “Flying Heavenly King of [direction]” is filled in according to the direction named in the petition. The date and the ritual master’s title are also entered according to the circumstances.

The instructions for the “Talisman of the Five Directional Guarding Officials” are as follows: the nine celestial scribes serving the Azure Emperor of the East are written in blue on a black background; the three celestial scribes serving the Red Emperor of the South are written in cinnabar on a blue background; the seven celestial scribes serving the White Emperor of the West are written in white on a yellow background; the five celestial scribes serving the Black Emperor of the North are written in black on a white background; and the twelve celestial scribes serving the Yellow Emperor of the Center are written in yellow on a red background.

These five talismans are to be stored inside the nine-section divine staff. The nine-section staff is a ritual implement used by the Daoist master when performing rites; this passage specifies where the talismans of the Five Directional Guarding Officials are to be kept.

There are thirty-two Heavenly Officials on Duty for the Day (zhiri tianli) each day, assigned to the four directions. The East has the Nine Qi Celestial Scribe officials, the Flying Heaven Memorial officials, the Messenger officials, and the Flying Dragon Cavalry officials. The South has the same four offices under the Three Qi, the West under the Seven Qi, and the North under the Five Qi.

All of the above should be summoned to descend according to the direction governing the day. For example, the Heavenly Sovereign Taihuang Huangzeng corresponds to the day hai. If one summons them by the Earthly Branches first, one switches to the Heavenly Stems, and if one summons them by the Heavenly Stems first, one switches to the Earthly Branches. The Master said that when the Daily-Duty Spirits of the Twenty-Eight Lunar Mansions (ershiba xiu, the star lodges of the heavens) descend, all use the same Brahmanic name for major matters. What is described here is the Nine Qi of the East, the Three Qi of the South, the Seven Qi of the West, the Five Qi of the North, and one Qi each for the four intermediate directions.

The Master said that the Flying Heavenly Divine Kings of the Ten Directions possess immense majesty and virtue, and their sacred transforming influence is beyond measure. At the beginning of the Chiming kalpa (Chiming jie, the Daoist term for the start of the ancient cosmic cycle), while they were collating and registering the scriptures and registers in the land of Fuli, they received the command of the Yuanshi Tianzun (the Primordial Heavenly Honored One). They took charge of all the registers of the Three Realms (sanjie) and the Ten Directions, assessing offenses and merit, recording faults and achievements, and delivering beings according to their rank. Their envoys and attendant soldiers are present everywhere. Whenever one pays homage to the Yuanshi Tianzun, the Divine Kings lead the way to clear the path. For major matters one summons the Divine Kings, and for minor matters one uses only the envoys. Daoist practitioners should venerate them. When aiding the living or delivering the dead, one dispatches Flying Heavenly envoys and attendant soldiers to report to the Divine Kings and request that they carry out the salvation. One also writes the names of the Divine Kings in cinnabar, annotating beneath each name according to the matter at hand. Whether the names are worn on the person, burned, or placed as weights, they all elicit a divine response. The methods of summoning and wearing them are given in separate secret instructions.

For summoning, each direction has its assigned duty days. From the first to the tenth day of the month, each direction governs one day. After the eleventh, the rotation resumes in the same order, beginning again with the East that governed the first day, and continuing in a cycle. In a short month, the twenty-ninth day is used together with the upper and lower directions. The following month begins again from the start as usual. One should select an auspicious day and use old maplewood to make a Nine Palaces plate, six inches square on its face, with the Nine Palaces and the Eight Trigrams (bagua) drawn on it. The upper and lower directions are set in the central palace, and the plate is painted in three plain colors. Separately, one uses cypress wood to make tablets for the Divine Kings, one inch square on the face, arranged by day beginning from the first of the month……

Whenever one wishes to summon spirits or deliver living beings, the relevant words may be written in cinnabar and cast toward the direction governing the day. The response is then swift, and the practitioner can resolve all manner of affairs and subdue every kind of evil spirit. No summons goes unanswered, and no deliverance fails to be accomplished.

Method for Summoning the Spirit-Kings

The script of the Spirit-King of the East is "Hu Zhen," and that of the South is "Fei Li." The West's is "Pu Dui," and the North's is "Yun Shang Kan." The Spirit-King of the Southwest is "Di Se Kun," and the Southeast's is "Yuan Jing Xun." The Northwest's is "Na Yu Qian," and the Northeast's is "Du Xian Gen." The script of the Spirit-King of the Above is written beneath the nail of the middle finger, and that of the Spirit-King of the Below is written at the center of the middle finger.

The ten Spirit-Kings descend on the days assigned to each of them. According to the original text, the East corresponds to the first, eleventh, and twenty-first days; the South to the eighth, eighteenth, and twenty-eighth; the West to the fourth, fourteenth, and twenty-fourth; and the North to the fifth, fifteenth, and twenty-fifth. The Southeast corresponds to the third, thirteenth, and twenty-third; the Southwest to the sixth, sixteenth, and twenty-sixth; and the Northwest to the seventh, seventeenth, and twenty-seventh. The Above corresponds to the ninth, nineteenth, and twenty-ninth; the Below to the tenth, twentieth, and thirtieth; and the Northeast to the second, twelfth, and twenty-second.

Flying Heavenly Treasure Platform Method

The above methods of summoning the Spirit-Kings should be applied according to the days on which they descend and the directions they govern. To summon the spirits to descend, each has its corresponding talisman and incantation, which are detailed in the Scripture of Descending the True and Summoning the Spirits (Jiang Zhen Zhao Ling Men).

Talismans of Scriptural Phrases

These talismans are used to treat various miscellaneous illnesses and to suppress demons and ghosts. They may be worn, placed for suppression, swallowed, or taken, depending on the circumstances.

"Xia Neng Geng Sheng" (Below Can Be Reborn): The talisman described on the right can bind mad and deranged ghosts, and three portions may be swallowed.

"Shen Ming Men" (Gate of the Spirit Brightness): The talisman described on the right is used to eliminate the labor worms, and three portions may be swallowed.

"Wan Zai Bu Gan" (Ten Thousand Calamities Do Not Approach): The talisman described on the right can suppress all kinds of evil influences.

"Du Bu Yu Jing" (Walking Alone to the Jade Capital): The talisman described on the right, once taken, allows one to ascend to the mysterious realm.

"Wei Wei Da Fan" (Lofty and Vast Brahma): The talisman described on the right, once taken, dispels calamities and avoids mountain spirits.

"De Nan Ke Sheng" (Virtue Is Hard to Surpass): The talisman described on the right is used to dispel disasters and suppress evil influences.

"He Hai Jing Mo" (Rivers and Seas Still and Silent): The talisman described on the right is used to treat harm caused by water monsters and the poison of sea mirages.

"Shan Yue Cang Yun" (Mountains Hide the Clouds): The talisman described on the right is used to treat miasma and toxic vapors in the mountains.

"Ri Yue Ting Jing" (Sun and Moon Halt Their Shadows): The talisman described on the right, when worn or taken, is said to sharpen the eyes and ears.

"Gui Jing Mie Shuang" (Ghost Essence Extinguished): The talisman described on the right, when worn, can drive away and destroy ghosts.

"Xuan Ji Bu Xing" (The Armillary Sphere Does Not Move): The talisman described on the right is used to suppress calamities in graveyards.

"Qun Mo Shu Xing" (Multitudes of Demons Bound in Form): The talisman described on the right is used to subdue demons.

Raising the Dead: The talisman on the right can cut off the intrusion of corpse demons (spirits associated with corpses and death). If a person suddenly falls into calamity and receives this talisman's aid, they can regain their vital life force.

Turning White Bones into Living Persons: Worn on the body, the talisman on the right can ward off plague and cure illness.

Guardians of the Five Emperors: Worn or taken internally, the talisman on the right can ward off plague and cure illness.

Body Not Yet Penetrating the True Dao: Worn or taken internally, the talisman on the right can increase wisdom.

The Three Realms (the worlds of heaven, earth, and humanity, each at a different level) Bowing Together: Worn on the body, the talisman on the right can subdue demonic evil.

Penetrating Profound Principles, Probing the Subtle: Swallowed or worn, the talisman on the right can increase wisdom.

Demonic Essences Struck Blind: Worn on the body, the talisman on the right suppresses evil spirits and prevents ghosts from seeing clearly.

Ghosts and Demons Annihilated: Worn on the body, the talisman on the right suppresses and can destroy ghosts.

Authority Not Yet Governing Celestial Administration: Worn on the body, the talisman on the right prevents evil sicknesses from intruding.

Subduing and Commanding the Earth Spirits (the deities of the earthly realm): Placed in a well, the talisman on the right can clear the water veins and control floods.

Merit Complete: Worn on the body, the talisman on the right can harmonize the Dao Qi (the vital energy that, in Daoist thought, moves through heaven and earth).

All Attaining Immortality: Worn on the body, the talisman on the right can prolong life, extend longevity, and expel evil spirits.

Ascending to the Golden Palace (the palace where immortals dwell): Taken over a long period, the talisman on the right can change the quality of the bones.

Feasting in the Jade Capital (a legendary celestial realm): Taken over a long period, the talisman on the right can make the skin full and healthy.

Three-Colored Clouds of Qi: Worn or taken internally, the talisman on the right can expel corpse worms (harmful inner parasites that Daoists believed damaged the body).

Darkness Within and Without: When the talisman on the right is soaked in water and that water is used to wash the eyes, one can see ghosts and spirits.

Azure Dragon and White Tiger: The talisman on the right can suppress and dissolve lawsuits and legal disputes.

Vermilion Bird and Black Tortoise: The talisman on the right can suppress and control fires.

Lion and White Crane: Worn or taken internally, the talisman on the right allows one to avoid tigers and wolves when entering the mountains, and it expels the Three Corpses (sanshi, malevolent deities believed to dwell within the body, tempt people toward wrongdoing, and harm cultivation).

Sun and Moon Shining Brightly: Worn or taken internally, the talisman on the right can cure enchantment-based afflictions on the body.

Chamber Illuminated: Used to steady the heart, the talisman on the right can treat madness.

Image Appearing on the Neck: Worn or taken internally, the talisman on the right helps one meet people of high rank.

Officials of the Three and Five (divine messenger officials in Daoism): Worn or taken internally, the talisman on the right enables communication with spirits.

Left and Right Envoys (divine officials who protect and carry messages): Worn or taken internally, the talisman on the right makes dreams come true.

Incense-Attending Golden Youth: Worn or taken internally, the talisman on the right brings service from Jade Maidens.

Jade Maiden Messenger (a goddess who carries words between realms): Worn on the body, the talisman on the right helps bring about harmonious union.

Talisman of the Five Emperors on Duty (talismans that serve the Celestial Emperors of the five directions): Worn or taken internally, the talisman on the right can remove diseases of the five viscera.

Incense Official on Duty (the divine official who watches over the day): Worn or taken internally, every matter reported by the talisman on the right reaches the heavenly court.

Auspicious Joy Today: The talisman on the right can suppress and dissolve lawsuits and legal disputes.

The Chamber of Long Fasting and Stillness: Worn or taken internally, the talisman on the right purifies the mind-spirit and steadies the five viscera.

Profound Mystery of Yuanshi (the deep and mysterious Dao transmitted by the Celestial Worthy of Primordial Beginning): Used to protect a home, the talisman on the right expels demonic evil.

Lingbao Original Register (scripture of the Lingbao tradition): Worn or taken internally, the talisman on the right prevents strange and disturbing dreams.

The "Natural Union and Separation" talisman (fu): when worn, it subdues matters of dispersal and separation.

The "Chaotic Crimson Script" talisman: when worn or taken internally, it dissolves grudges and enmities.

The "Primordial Ancestral Calamity" talisman: used to subdue mysterious beasts and strange occurrences.

The "Transforming Life Across the Heavens" talisman: when worn, burned, or used for suppression, it dissolves grudges and enmities.

The "Opening the Three Brightnesses" talisman: used to deal with disturbing the earth in ways that violate taboos, bringing peace to one's dwelling.

The "Without Script, No Light" talisman: when worn or taken internally, it helps one seek stipends, promotion, or transfer to a higher post.

The "Without Script, No Clarity" talisman: when worn or taken internally, it makes a person wise and perceptive.

The "Without Script, No Standing" talisman: after it is suppressed, one may obtain a noble son.

The "This Is the Heavenly Root" talisman: used to deal with offenses against mountain and forest taboos during burial.

The "Without Script, No Completion" talisman: guarding the four directions, it helps one seek wealth and sufficiency.

The "Heaven Within Heaven" talisman: used to subdue earth pestilence and earth arrows, the calamities associated with disturbing the earth.

The "Yuluo Xiaotai" talisman: used to deal with strange events caused by birdsong.

The "Great Luo Jade Clarity" talisman: used to deal with strange events in which roosters do not crow at their proper times.

The "Miaomiao Jieren" talisman: when worn, suppressed, or applied, it guards against theft.

The "As If Lost, As If Present" talisman: used to deal with water ghosts causing harm.

The "Three Flowers Separate Convenience" talisman: used to deal with strange events caused by rats.

The "Great Wonderful Court" talisman: when swallowed or worn, it is said to benefit longevity and deathlessness.

The "Golden Gate, Jade Chamber" talisman: used specifically to deal with abortion.

The "Sen Luo Jing Qiong" talisman: used to deal with harm caused by tree spirits and mountain essences.

The "Great Practice Brahman Qi" talisman: used to deal with harm caused by yin ghosts and to lift curses.

Within the talisman appears the "Southern Supreme Divine Lord of Extended Life, Increasing Years, and Crossing Calamity." When worn or taken internally, it resolves calamity and extends life.

Within the talisman appears the "Lord of Eternal Life of the Southern Pole." It is used to seek offspring and is worn for this purpose.

Within the talisman appears the "Great Divine Minister Sima of Crossing the World." It is used to seek children and is worn or taken internally.

Within the talisman appears the "Old Gentleman Han, Lord of Good Life." When worn or taken internally, it helps one obtain a noble son.

Within the talisman appears the "Southern Supreme Directors of Destiny and Registers." When worn or taken internally, it resolves calamity and extends life.

The "Returning the Remains, Raising the Dead" talisman: said to be able to take hold of a fetus and turn it into a male.

The "Wuliang Dure Ren" talisman: when swallowed, it is said to expel insect pests.

The "Wulao Qitu" talisman: used to suppress great floods.

The "Xianyi Yuan" talisman: used to suppress major disasters.

The "Zhutian Chengxiang" talisman: used to deal with calamities in old houses.

The "Jiansheng Dashen" talisman: used to hasten childbirth and expel stillborn infants.

The "Holding the Register, Grasping the Records": the scripture text is incomplete here.

The talisman on the right is the same as the one described above, and it is taken orally.

Reaching the presence of the Celestial Emperor.

The talisman on the right is used to pacify and secure the earth of the Five Directions.

Act according to the level one is meant to attain.

The talisman on the right is used to govern the insect Qi of the Five Directions.

Examine and correct the Heavens strictly.

The talisman on the right is worn or taken orally to treat small sores in the genital area.

Beidu Luofeng (the netherworld as described in Daoism).

The talisman on the right is used to subdue and destroy ghosts and evil spirits.

Three Officials and Nine Heats (Daoist deities associated with summer heat and the illnesses it brings).

The talisman on the right is used to expel the Three Corpses (Sanshi, spirits believed in Daoism to dwell in the human body, induce wrongdoing, and report one's faults to Heaven).

The Twelve River Sources.

The talisman on the right is used to summon dragon spirits and govern water monsters.

Above, to release ancestors and forebears (grandparents and fathers).

The talisman on the right is used to relieve the calamities brought by the dead.

Kin accumulated over countless kalpas (kinship bonds formed through innumerable kalpas).

The talisman on the right is used to dissolve the enmities of seven generations (grievances accumulated over many lives).

Swiftly remove the registers of sin.

The talisman on the right is used to erase the registers of evil.

Eliminate and extinguish the roots of evil.

The talisman on the right is used to dissolve curses.

Not to be detained.

The talisman on the right is used to dispel ghostly afflictions.

Compel them to return to the ranks of ghosts.

Once written, the talisman on the right is placed and pasted to ward off pestilential Qi.

The talisman mandate of Yuanshi Tianzun.

Taken orally, the talisman on the right calms the heart and spirit.

Rise in rank in due time.

The talisman on the right is used to treat lung disease.

Beidu Hanchi (the Cold Pool of the Northern Capital).

Taken orally, the talisman on the right treats kidney disease.

Guard the body and the hun and po souls.

The talisman on the right is used to treat spleen disease.

Dead souls receive refinement and salvation.

The talisman on the right is pasted over the heart of one who has died suddenly.

Transformed into humans through immortalization.

Burned, the talisman on the right summons the multitude of gods.

The living body receives salvation (the present bodily form is saved through Daoist practice).

The talisman on the right is worn on the body to protect it and preserve life.

Passing through kalpa after kalpa, enduring for a long time.

The talisman on the right is used to summon and command the gods.

Moving along with the turning of the kalpic fortune.

The talisman on the right is used to pacify the local earth gods.

Sharing the lifespan of Heaven.

The talisman on the right is worn or taken orally to treat ailments of short lifespan.

Forever freed from the Three Paths (the three realms of suffering in Daoism, usually hells, hungry ghosts, and animals).

The talisman on the right is used to treat defilement disorders.

Shangqing Lingbao Dafa (Great Methods of Lingbao of the Highest Clarity), Scroll Nineteen.