《上清靈寶大法(一)》Vol. 32

This passage describes how to arrange the lamps around a Zhaijiao altar. Each lamp should be placed in its designated direction, with a plaque beside it bearing its name—for example, “Dao Household Lamp,” “Horn Mansion Lamp,” “Eastern Wind, Thunder, and Hell Lamp,” “Eastern Lamp,” or “Eastern Peak Lamp.”

The lamps are of the following kinds and quantities: two Dao Household Lamps; two Natal Lamps, assigned according to the year of birth and the cycle of the Twelve Earthly Branches; seven Year-Cycle Lamps, with men’s sequence beginning at Yin for the first year of life and women’s at Shen; one Grand Duke Lamp, placed according to the direction of the current year; three Great Tomb Lamps and five Lesser Tomb Lamps; seven Lamps of the Seven Ancestors, placed in the southwest; and nine Lamps of the Nine Netherworlds, distributed among the eight directions, with one more at the center. The plaque for the northeast is placed provisionally in the southwest, where a “Nine Prisons Plaque” is also set up. Two Gate-Side Lamps are placed opposite the Dao Household Lamps, one on each side of the gate.

In addition, the arrangement includes twenty-four Qi Lamps, eight Bagua Lamps, nine Nine-Palace Lamps, ten Ten-Direction Lamps, twenty-eight Twenty-Eight-Mansion Lamps, thirty-six Thirty-Six-Heaven Lamps, and five Five-Peak Lamps. The Twenty-Eight-Mansion Lamps begin in the east and proceed counterclockwise, with seven mansions in each direction, starting from the Horn Mansion. The Thirty-Six-Heaven Lamps are placed above the Heavenly Gate. The Five-Peak Lamps are placed in the four directions, with the central lamp set provisionally in the west. The preceding text gives detailed instructions for the precise placement of each lamp.

Together, these lamps number 159. The text then explains that this method places the Lamps of the Seven Ancestors and the Nine Netherworlds in the center of the courtyard, which could obstruct the ritual proceedings; the positions of the other lamps have therefore been rearranged.

The Zhaijiao altar diagram transmitted by Mr. Tian Jushi also lists lamps for the Six Jia, Eight Seasonal Nodes, Ten Fasting Days, Five Seasonal Offerings, the Solar Palace, and the Lunar Palace. The author considers these arrangements unsupported by the scriptures, and notes that the Jinlu Jianwen contains no corresponding ritual procedures or methods of prayer. The passage concludes by beginning a discussion of the Five-Peak Lamps, the Lamps of the Seven Ancestors, and other lamps, but the discussion is unfinished.

Another arrangement of the lamps differs from the one given here. Since we do not wish to discard the existing practice, we preserve both arrangements and leave it to learned scholars to decide which to adopt. Lamps are also lit according to the number of stars associated with each of the Twenty-Eight Lunar Mansions—the twenty-eight groups of stars into which the ancients divided the sky. Together with the lamps mentioned earlier, the total is three hundred and thirteen. The number of lamps should be adjusted to suit one’s means. In general, burning incense and lighting lamps are the most important observances in a Zhaijiao (Daoist purification ritual). Other matters may be added or omitted and need not be discussed here; only the lamps and candles that symbolize the order of Heaven and Earth should be arranged as fully as possible. After carefully studying the heavens, I have drawn a diagram of the lamps. Please examine it closely.

Guangcheng says: If the ritual space is too small to accommodate the lamps, they may be placed elsewhere. The invocations should still follow the prescribed form.

Positions for the Various Lamps

The Sun Palace, the Moon Palace, the Ten Zhi (the ten days of fasting each month), the Xun position, the Six Jia (the divine generals associated with the Jia days in the sexagenary cycle), the Five La, the Eight Seasonal Nodes, the Kun position, the Grand Duke, one’s natal year, one’s year of fate, the Nine Palaces, the Eastern Peak, the Southern Peak, the Western Peak, the Northern Peak, the Great Tomb, the Qian position, the Small Tomb, the Twenty-Four Solar Terms, the Thirty-Six Heavens, the Seven Ancestors, and the Nine Netherworlds.

Jiao, Kang, Di, Fang; Xin, Wei, Ji, Dou; Niu, Nü, Xu, Wei; Shi, Bi, Kui, Lou; Wei, Mao, Bi, Zui; Shen, Jing, Gui, Liu; Xing, Zhang, Yi, Zhen—these are the names of the Twenty-Eight Lunar Mansions.

The Canopy of the Celestial Master of the Mysterious Tradition, placed first on the left

The Celestial Master of the Mysterious Tradition of Lingbao (the lineage patriarch who transmitted the teachings of the Daoist Lingbao school) is the master who presides over the Three Heavens and expounds the teachings. During a purification rite, one should first report to and invite this master to bear witness to the merit of the rite. A canopy should be set up, with a sacred image, table, incense, and flowers arranged beneath it, and offerings made according to ritual.

The Canopy of the Five Emperors, placed first on the right

The Five Elders, the Supreme Emperors (the emperors of the five directions), oversee the records of people’s good and bad deeds and can bear witness to the merit of the rite. According to ancient ritual, they should be placed on a five-sided table. The Guangcheng ritual manual prescribes instead that they be set up separately north of the positions of the Three Masters, facing the Celestial Master of the Mysterious Tradition. The canopy, table, and other furnishings should all be arranged according to ritual.

The Canopy of the Celestial Master, placed second on the left

The Zhengyi Celestial Master is the master of the Three Heavens and the patriarch who transmits the rites. Whenever a purification practice is performed, one should report to and invite the Celestial Master, and proclaim the teachings of the Daoist tradition according to ritual.

The Canopy of the Three Masters, placed second on the right

The Scripture Master, the Register Master, and the Ordination Master are collectively called the Three Masters. They are the masters who transmit scriptures, confer registers, and lead people through ordination. They should be visualized and invited according to ritual, and their furnishings arranged as prescribed.

The Canopy of the Three Officials, placed third on the left

The Three Officials—the Celestial Official, the Earthly Official, and the Water Official—oversee the registers that assess ritual merit at the three seasonal periods. These registers are used to examine and record the merit of the purification rite. Their furnishings should be arranged according to ritual.

The Canopy of the Ritual Overseer, placed third on the right

The Ritual Overseer presides over the Lingbao purification rites and supervises the Zhaijiao ceremony. The furnishings should be arranged according to ritual.

All six canopies should be set up in front of the Mysterious Altar (the ritual space for a Zhaijiao), in the prescribed order on the left and right. There is also the Zheng…

The “Three Masters’ Canopy” mentioned here was originally an arrangement for venerating the patriarchs at the Zhengyi ancestral altar on Mount Longhu. Mr. Tian adopted this practice, added a canopy for the Three Masters of Zhengyi, and included the scripture transmission master, placing them above the Gate of Heaven. This gave rise to the popular expression “the Three Masters of the Gate of Heaven,” but this arrangement was not part of the original system described in this scripture.

When conducting Lingbao purification rites, one should follow the ancient rules. If the space is too small to accommodate six canopies, set up only three: left, center, and right. Each canopy should be enclosed by curtains and furnished with its own incense table and offering table. The three canopies should connect with one another to make it easier to pay respects and carry out the rites. In the ritual order, the center is honored above all, the left ranks next, and the right after that. This distinction should be understood carefully.

Halls and Platforms

The Venerable Master said: Whenever a grand purification ritual is held, one should first establish twelve halls and platforms, each in charge of different duties. Summon the high immortals, perfected ones, and deities, assigning each its own responsibilities and setting out the sacred seats. The rites of dispatching commands and presenting invocations, along with the relevant regulations and texts, must all be arranged according to ritual law.

Hall of Azure Radiance (1)

The hall enshrines the Supreme Emperor of the Dark Heaven and the Perfected Ones to his left and right. The “Chart of the Empty Song of the Jade Firmament” hangs above. Incense is burned daily, and the Hymn for Deliverance from Suffering is recited three times. The rites are performed over nine successive days, with worship offered each day. This hall should be established before the preliminary notification rites. It is used to transmit petitions of deliverance from suffering to the Celestial Court and to raise the Azure Radiance standard, used in Azure Radiance rites. All related ceremonies are performed here.

Hall of the Divine Tiger (2)

After the preliminary notification rites, choose a room at the Gen Gate in the northeast. Enshrine the Lady of the Divine Tiger and her officials and generals there. Set up a Yin altar and a Yang altar to either side, and in the center, facing the place where the altar platform is raised, establish an Eight Gates soul-summoning altar. Place soul-summoning banners on either side. All rites for opening communications, dispatching jade documents, and summoning departed souls are performed here. (Some records appear in The Tiger’s Mysterious Model Gate Deities.)

Office of Investigation (3)

The hall enshrines the Five Masters and the Three Officials. During the nine-day purification ritual, accusations and matters of investigation are handled here. If the six canopies have already been set up, this hall need not be established.

Hall of Focused Contemplation (4)

(Also called the Hall of Preserving the Real or the Hall of Silence.)

The hall enshrines the Celestial Master of Zhengyi and the patriarchs of the purification rites. A high seat and desk are set up for the ritual master, the senior officiant who presides over the rites. The other officials take their places in order. Morning and evening practice, as well as the rites performed on entering and leaving, all take place in this room.

Hall of the Netherworld Officials (5)

The hall enshrines the deities of the Mountain Bureau, Fengdu, and the Ten Kings. Their sacred seats are arranged in order according to the offices and numbers of the various departments of the underworld.

Office for Supervising Births (6)

The hall sets out the sacred seats of the perfected beings of the Nine Heavens, with the True Text for Supervising Births placed on the altar table. Once the summoned departed souls arrive here, they are rescued and treated in this hall.

The Celestial Physicians’ Court for Cleansing Impurities (Seventh)

The court houses the Perfected Ones and presiding deities responsible for the Celestial Physicians’ offices, along with immortal officials in charge of washing and cleansing. Rituals for summoning the souls of the dead, healing them, and bathing them are all performed here.

The Office for Receiving Refinement (Eighth)

The office contains spirit seats for the Supreme Emperor and the various honored deities, with the Perfected Officials and clerks responsible for receiving refinement arranged on either side. Rituals involving the practice of methods, transformation, and refining and delivering souls are all performed here.

If the space is too small to accommodate the full arrangement of spirit seats, the ritual may still proceed as usual. Place only the spirit seats of the officials and generals responsible for refining and delivering souls along the two sides of the ritual space, and conduct the rites in the middle. Since the Supreme Emperor already has a spirit seat in the ritual space, there is no need to set up another one here.

The Yellow Register Court (Ninth)

The court contains spirit seats for the Perfected Sages of the Yellow Register Court. On the altar table, place the Fulu (talismans and registers) used by the Celestial Worthy of Primordial Beginning and the Perfected Ones of the Divine Empyrean, to deliver souls suffering in the afterlife.

The Altar for Receiving Birth (Tenth)

Set up a sacred seat for the deities of receiving birth in front of the altar table. On the table, place registers recording what status and rank each soul will receive in its next life. Dedicated divine clerks are responsible for reviewing and entering the records.

The Office of the Five Paths (Eleventh)

The office contains spirit seats for the deities of the Five Paths. They are responsible for opening the way to and gathering the earth spirits, as well as the many wandering souls sunk within the Five Paths.

The Office for Submitting Memorials (Twelfth)

The office houses the spiritual officials, generals, and clerks who accompany memorials and petitions, with spirit seats arranged according to the offices required. All presentations and acts of reverence involving memorials and petitions are conducted here.

The Office of Oversight

The office houses spirit seats for the officials and generals of this method and of the other methods received, along with the officials, merit clerks, and talisman bearers who carry out the work. Its furnishings may be arranged as circumstances require. It is set on the west side of the altar precinct.

The Seat of the Local Earth Deity (also called the “Office of the Local Domain”)

Du Yi says that petitions and summonses, formal presentations, and the communication of responses from Heaven all depend on the local earth deity. Therefore, when establishing an altar, one should first set up a spirit seat for this deity, facing the altar precinct.

It is also appropriate to place here the City Gods of the various districts, the local earth deities who receive sacrifices, and the local deities of the Five Paths, calling the arrangement the “Office of the Local Domain.”

The Seats of the Nine Ancestors (also called the “Hall for Deliverance”)

To raise the souls of the dead from the Nine Depths and cleanse the sins of one’s ancestors, set up spirit seats facing the altar precinct. The hall contains spirit seats for the Nine Ancestors, the Seven Generations of forebears (a general term for distant ancestors), relatives by marriage, and members of the clan from past generations. Arrange sacrificial offerings and utensils according to ritual regulations. Du Yi says that the southeastern position is the most honored place for the Seats of the Nine Ancestors.

The Hall for Universal Deliverance

Outside the hall, set up a reed enclosure for the universal deliverance rites, with four gates bearing signs that identify them as East Purvavideha, South Jambudvipa, West Aparagodaniya, and North Uttarakuru—the four continents in Buddhist cosmology. Cover the roof of the hall with white thatch and hang blue curtains on all four sides. Locate the Hall for Universal Deliverance on the outskirts of the city, near the water.

The ritual platform is arranged with great care. Walls are built on all four sides and evenly coated with a vermilion pigment. A platform is set in the center, raised in two tiers with objects stacked beneath it. It stands in a basin of water and is immersed in iron vessels or iron traces. A “luminous register” is placed on the platform as a dwelling for the solitary souls of the six realms. Food, wine, and fruit are laid out around it, while a measure of food for the dead is placed in the center. Offerings are also widely provided for the multitudes of ghosts in the Nine Springs, as numerous as grains of river sand. The ritual platform is first established on a cuishen day, a date specifically selected for Daoist rites; on the day the altar is dismantled, the related documents are burned.

The chamber of purification, where Daoist priests quiet the mind, visualize the spirits, and write talismans, is the place where the senior ritual master visualizes the spirits and writes seal-script talismans. The chamber contains the Yellow Register of the Sovereign and talismans of the True Ruler, with the numinous officer in charge of records presiding at the center. Its furnishings may be arranged as appropriate, but it must be set up only after prior notification.

The scripture hall contains the seats of the Three Treasures: the Dao, the scriptures, and the masters. Beginning after prior notification, the Daoist assembly is convened to take turns here each day reciting scriptures and incantations, proclaiming the honorific titles of the revered ones, performing rites of repentance, and carrying out the related ceremonies.

The Office for Gathering Souls contains the sacred seat of the Fivefold Assembly for Gathering Souls. It is specifically responsible for drawing in and gathering the souls of the dead, and summoning the upright, true, life-giving Qi.

Ritual Regalia

The ritual master says: Whenever an altar and its tiers are established, strict taboos must be observed. Fourteen talismanic registers should be used to guard the numinous spirits and stabilize the four directions. While writing them, one should recite two secret incantations, form the Jade Clarity hand seal, gather the Dark, Primal, and Beginning Qi from the Gate of Heaven, along with Qi of the three colors—blue-green, yellow, and white—and then blow the gathered Qi onto the talismans. The talismans may be carved onto boards and hung around the altar, or written and then burned.

Talisman of the Vermilion Carriage and Patterned Chariot: Its text declares that the vermilion substance is written by the brush of destiny; precious adornments are spread out, their radiance intermingling, as the immortal carriage and jeweled chariot travel upon the wind.

Talisman of the Feathered Canopy and Jade Wheel: Its text declares that Dark Primal Qi transforms into a feathered canopy, while ancestral Qi gathers and takes form. With chaos as its root, it turns ten times, setting numinous Qi in motion once more.

Vermilion Phoenix Talisman: The vermilion phoenix drives the carriage, dispelling impurity and displaying its might. The Four Sacred Beasts are awed into submission as magnificent feathered fans whirl.

Dark Dragon Talisman: A five-colored dark dragon soars through the vast sky. Interlacing strokes turn to open the primal Qi, establishing and harnessing a surging, charging force.

Nine-Colored Tally Talisman: Its precious radiance appears like a towering peak, receiving the teachings of the Void Sovereign. Pure Yang Qi congeals into Brahma Qi, and splendid colors spread through the Purple Hall.

Tenfold Spirit Banner Talisman: Its text declares that wind and Qi surround it and its commands resound with authority. Precious radiance spreads forth, shining like the sun, so that all the myriad sages may rely upon it.

Within the Nine Phoenixes Singing in Unison talisman, primordial Qi disperses and transforms into vast space; clouds and rosy mists shine with brilliant colors.

Within the Eight Luan Birds Calling Together talisman, seven kinds of primordial Qi flow in a swirling haze around Kunlun, while eight luan birds sing together.

Within the Five-Colored Lion talisman, the lion sweeps away every kind of impurity and intimidates the myriad beasts, striding forward alone. It subdues evil spirits and inspires awe, fearing nothing as it displays its might. It possesses boundless grace and vast divine power. Sitting upright and still at the center, it receives the Great Dao and practices Wuwei (non-action).

Within the Nine-Luminosity White Crane talisman, the Dao accords with the light of mystery, whose radiance shines in all ten directions. The white crane bears the light atop its head, spreads its wings in flight, circles the Great Void—the boundless expanse—and cries out in a long, sonorous call, manifesting auspiciousness.

Within the Azure Dragon Guardian talisman, the Supreme One’s mysterious and luminous Qi transforms into magical power and moves through Qianlin. The Azure Dragon guards the Three Realms and the eight directions. A divine envoy of awesome power binds demonic spirits, while strange Qi fills every quarter. I am naturally so, united with the Dao as the True One, and able to transform into the form of a dragon.

Within the White Tiger Guardian talisman, seven kinds of primordial Qi respond together, and the laws of the Great Dao unite with their essence. The mysterious forms of the Great Law gather Qi and take shape. The Five Directional Emperors shine upon one another, while the gui and the chisel—symbols of standards and law—contain primordial, pure essence. The White Tiger guards the altar hall, filling it with wondrous spiritual light.

Within the Vermilion Bird Yang Essence talisman, the natural auspiciousness of the immortal Dao is lofty and pure. Luminous Qi rises in the four directions and gathers the Qi of life. In Zhuling, the sun’s Yang gathers primordial Qi; mysterious, refined Qi blazes with radiance, and the Vermilion Bird offers protection. This is the Supreme Dao, which endures forever.

Within the Black Tortoise Rear Guard talisman, the myriad forms in the sky transform, while mysterious Qi rises in lofty eminence. The Black Tortoise subdues the heavens and, by command, wields the Tai’e, a divine sword symbolizing authority. Mysterious Qi manifests in its vastness, and tortoise and snake unite as one.

Talisman for Summoning the Attendant Officials and Troops of the Five Directions to Guard the Altar:

The ritual master says: “By means of these six talismans, one can summon the primordial Qi and deities of the Five Directions, as well as the attendant officials and troops of the heavens. One can also summon the attendant officials, clerks, and troops belonging to the Five Directional Emperors. Whenever performing a liturgy, recite the incantation and visualize the celestial deities of each direction descending before the altar, their golden light shining and appearing throughout the vast sky.”

The emperor’s attendants descend through the air, and a strange fragrance fills the surroundings. This sentence may be written on a wooden tablet and hung in the ritual sanctuary to guard the site where Daoist purification and offering rites are performed.

True Talisman of the Wondrous Scene of the Ninefold Essence of the Primordial Beginning

Write this talisman in cinnabar on blue paper, using the mao script (a talismanic script associated with the East). Face east, invoke the Qi of Zhen (the eastern direction), blow upon the talisman, then burn it. This can summon the attendants and troops of the Eastern Heavens of Azure Numinous Spirit, governed by the Nine Qi.

True Talisman of the Great Brahma of the Cavernous Spirit, with Cinnabar Radiance Rising in Flame

Write this talisman in black ink on red paper, using the wu script (a talismanic script associated with the South). Face south and burn it while invoking the Qi of the South. This can summon the attendants and troops of the Southern Heavens of Cinnabar Numinous Spirit, governed by the Three Qi.

True Talisman of the Seven Qi of Bright Splendor and Still Yang

Write this talisman in black ink on white paper, using the you script (a talismanic script associated with the West). Face west and burn it while invoking the Qi of the West. This can summon the attendants and troops of the Western Heavens of Bright Numinous Spirit, governed by the Seven Qi.

True Talisman of the Wondrous Treasure of the Void Brahma, with Dark Radiance and Still Splendor

Write this talisman in cinnabar on black paper, using the zi script (a talismanic script associated with the North). Face north and burn it while invoking the Qi of the North. This can summon the attendants and troops of the Northern Heavens of Dark Numinous Spirit, governed by the Five Qi, as well as all the awe inspiring numinous deities.

True Talisman of the Treasure Radiance of Brahma Qi in the Cavern of Truth of the August Void

Write this talisman in black ink on yellow paper. Use the Celestial Master’s hand seal and invoke the Qi of the East, then face the center and burn it. This can summon the attendants and troops of the Central Heavens of Yellow Numinous Spirit, governed by the Twelve Qi.

True Talisman of the Supreme One, Wondrous and Utmost, of the High Dawn

Write this talisman in cinnabar on yellow paper. Use the Jade Clarity hand seal and invoke the Qi of the South, then face the sky and burn it. This can summon the attendants, subordinate officials, and troops of the Emperors of Heaven in the Five Directions.