《上清靈寶大法(二)》Vol. 32

This is a register-transmission document used in a Yellow Register Retreat (a Daoist ritual for delivering the deceased). It petitions for the Most High Scripture of the Mysterious Grotto and Numinous Treasure on Longevity and Deliverance from Fate, the Supreme Yellow Register to be transmitted to the deceased, so that their soul may cross the Three Realms and attain deliverance.

The document first records details such as the name of the state, the date, the deceased’s native place, and their name. It then explains the purpose of the retreat: to request that one rank of the Yellow Register be given to the deceased’s soul as a credential for passage through the Three Realms and ascent through deliverance. It also petitions for the deceased to receive and uphold the Golden Register and White Slip, the Nine True Subtle Precepts, the Numinous Talisman of Longevity, and the True Talisman for Rescuing from Suffering. These are to dispel the deceased’s karmic offenses in the Ninefold Darkness, while divine officials—including the Fate-Inspecting Lad, the Mighty Spirits Who Guard the Precepts, the Five Emperors’ Tally-Bearers, and the clerks of the Six Palaces—watch over and protect the recipient of the precepts. The closing phrase, “must be delivered to the recipient of the register,” indicates that this document is to be given to the person receiving the Yellow Register.

The text then lists the Three Refuges: taking refuge in the Three Treasures of the Dao, the scriptures, and the master—the Unsurpassed Treasure of the Dao, the Unsurpassed Treasure of the Scriptures, and the Unsurpassed Treasure of the Master.

The Nine True Subtle Precepts require one to:

Show respect and humility, and care for one’s parents with filial devotion;

Work diligently and faithfully fulfill one’s duties to the ruler;

Refrain from killing and compassionately aid living beings;

Refrain from illicit sexual conduct, maintain personal integrity, and treat others and handle affairs properly;

Refrain from theft, uphold righteousness, and accept personal loss if necessary;

Refrain from anger and violence, and do not bully others;

Refrain from deceit and flattery, and do not commit evil or harm the good;

Refrain from arrogance and disdain, and turn toward the Way of utmost truth;

Keep the precepts faithfully and devote oneself with undivided attention.

Finally, the text gives the locations of the talismanic inscriptions for the True Talisman for Rescuing from Suffering and the Numinous Talisman of Longevity. The talisman proclamation states that these talismans were issued by command of the Celestial Worthy of Primordial Beginning and were addressed respectively to the limitless worlds of the Ten Directions and to the southern Cinnabar Heaven. The phrases “and so forth” and “all as commanded” indicate that the proclamation is abbreviated here, with the remainder to be completed according to the ritual format. At the end, the text also names the “officials of the One Hundred and Twenty Bureaus,” the “Venerable Spirit Who Restores the Corpse and Raises the Dead,” and the “Overseer of Birth,” among other divine offices or names. These refer to spirits who receive the proclamation, supervise the proceedings, or carry out related functions in the ritual.

The soul of the person receiving salvation respectfully comes today to the Yellow Register Purification Altar, where they bow in worship and receive one rank of the Most High Cavern Mystery Numinous Treasure Supreme Yellow Register for Long Life and Salvation. May they receive, uphold, and practice it in accordance with the prescribed rites, and forever bear the responsibility of saving and rescuing others, benefiting both the human and heavenly realms. With reverence and faith, may they carry it out; in all matters, let them follow the rules and ordinances of the Mysterious Rites.

Issued at the Yellow Register Purification Altar in a certain prefecture and county, on a certain day and month of a certain year of the Grand Duke’s cycle.

Ordination Master: rank, name, and signature

Recommending Master: rank, name, and signature

Supervising Ordination Master: rank, name, and signature

Indeed, the original Dao had neither form nor writing, and therefore could neither be named nor seen. Later, Dao unfolded from the hidden and mysterious, dividing out from the embryo of chaos. Yin-Yang then became clear and manifest, and pure Qi and turbid Qi began to separate. The myriad things arose within numinous emptiness, and spirits were born in the realm of the void. At times, gathered Qi formed into written texts; at times, the Qi of mystery coalesced and appeared in forms. Thus the Five Scriptures circulated, and the scriptures of the Three Caverns were transmitted. All of this came about by following nature and appearing in the world at the proper time.

On a grand scale, Dao can sustain the cycles of cosmic calamity and uphold the fundamental order. On a small scale, it can nurture the people, bringing illumination and renewal to both the netherworld and the human realm. All of this comes from the Celestial Worthy of Primordial Beginning, the ancestor of the myriad Dao. Responding to the right moment, the Celestial Worthy of Primordial Beginning proclaimed the teachings and established the Three Vehicles to guide living beings. He also divided the teachings into nine grades of methods to save people in the world. The scriptures of the Three Caverns gave rise to talismans and registers, and these in turn developed into ritual methods. When Daoist methods are put into practice, talismans come first; this accords with the talismans’ function of bringing things together and regulating them.

Talismans arose at the beginning of Heaven and Earth and contain the mystery of nature. In the human realm, they can support the righteous way, dispel malign influences, ward off calamities, and rescue those in danger. In the netherworld, they can deliver nine generations of ancestors and rescue the souls of the dead from their suffering. Since the Middle Ages, purification rituals and offerings have flourished. The Lingbao teachings of the Cavern Mystery lineage respond to and communicate with all things. People therefore establish purification rites and perform offerings, praying and making petitions to the high heavens, asking that life be bestowed and talismans issued so their radiance may illuminate the dark realm. These rites, too, place talismans first.

Talismans are the subtle Qi that precedes Heaven, numinous writings that manifest naturally. Once petitions have been submitted above, the talismans can be put into effect, and the barriers of the underworld will open; whatever is sought can be averted or resolved. Must there really be a great many talismans, each with a different name, for them to communicate with the spirits? In recent times, most Daoist priests who preside over rituals and perform liturgies have not examined this essential point in depth. Their views differ, and some have impure intentions, entering the ritual altar intent only on outdoing others. The original Lingbao method belongs to the Cavern Mystery division. Its talismanic petitions for elevating and delivering the souls of the dead include those such as the Long...

The talismans for rescuing and aiding sentient beings, the True Talisman for Rescuing from Suffering, the talisman for opening the gates of hell and delivering departed souls, the talisman-command of the Celestial Worthy of Primordial Beginning, the Nine-Dragon Talisman-Command, the talisman for ascending to the Realms and receiving one’s allotted destiny, the talisman that proclaims throughout the Three Realms, the talisman for passing through the heavenly barriers, the talisman-command for the Earth Deities, the talisman of the Four Quarters in concord, and the Three Deeds for ascending to Heaven—all were established according to ancient methods.

The kinds of talisman-commands are roughly as described above. When issuing a talisman-command in ritual practice, one can only hope it has received the permission of the Highest Deity. If even one talisman proves effective, then none of the departed souls recommended for deliverance will fail to be saved. How, then, could one think that the more talismans there are, the better?

In compiling the Lingbao talisman-commands today, we dare not mix in talismans from other traditions or add methods belonging to other schools. The talisman-commands used here follow only the liturgical regulations of the Cavern of Mystery (Dongxuan), and every talisman-command proclaimed in ritual comes from the orthodox Lingbao tradition. This is to preserve the lineage of our teaching. Students should examine this carefully.

The Great Method of the Numinous Treasure of Highest Clarity, Scroll 33