《上清靈寶大法(二)》Vol. 5

Upper Realm (Heavenly Realm)

The Upper Realm comprises the Supreme Great Luo Heaven, the Mysterious Capital of the Jade Metropolis, the Realm of Jade Clarity, the Realm of Highest Clarity, and the Realm of Grand Clarity; the Great Emperors of the Nine Heavens and the Supreme Lords of the Nine Heavens; the Elder of the Three Qi and the Lords of the Three Treasures; the offices under the Gates of the Three Heavens, the Pivot Court, the Ministry of the Mysterious Capital of Grand Mystery, and the Registry of the Peoples; the Four Heavens of the Formless Realm, the Four Heavens of the Form Realm, and the eighteen Heavens of the Desire Realm (together known as the Thirty-Two Heavens); the World of Great Blessing and the Eight Brahma Heavens; the Palace of the Five Elder Supreme Lords; the Azure Palace of the Eastern Ultimate and the Palace of the Supreme Minister of the Eastern Flowery Radiance; the Great Emperor of Long Life of the Southern Ultimate; the Numinous Turtle Gate of the West and the True Kings of the Four Ultimates; the Purple Forbidden Enclosure of the Northern Ultimate, the Enclosure of the Heavenly Emperor, the Supreme Palace Enclosure, and the Upper Palace of the Cinnabar Numen; the Fire Office of the Han Ministry, the Primordial Infant Palace of Highest Clarity, and the Mysterious Model Office of the Northern Dipper's Bowl; the Palace of the Demon Kings of the Three Realms and the Palace of the Demon Kings of the Five Emperors; the Palace of the Sun, the Palace of the Moon, and the Palace of the Seven Primes of the Northern Dipper; the Heavenly Officials' Palace of the Upper Origin; the Left Palace of Clear Numen, the Central Palace of the Yuan Emperor, and the Right Palace of Cavern Whiteness; in all, the Nine Offices of the Upper Origin, thirty-six bureaus, and three palaces.

Middle Realm (between the Human World and the Netherworld)

The Central Marchmount Mount Kunlun, the Ten Great Cavern-Heavens, the Thirty-Six Cavern-Heavens, the Three Hundred and Sixty Famous Mountains, and the Nine Ramparts; the Northern Capital of Luofeng Mountain and the Palace of the Northern Great Emperor; the Heavenly Palace of Zhuejin Yin, the Heavenly Palace of Taisha Liangshi Ancestral Hall, the Heavenly Palace of Mingchen Naifan Wucheng, and the Heavenly Palace of Tiannoe Zuiqi (in the list of six palace names recorded in the Zhen Gao, the fourth palace is written as "Tianmie"; whether this is the same as "Tianzhao" in the present text should be further examined); the Heavenly Palace of Zongling Qifei and the Heavenly Palace of Ganshi Lianwanlü; the Ten Kings and True Lords; the Golden Gate of Dongyin, the Northern Capital Office, the Office of Destiny, the Office of the Five Paths, the Office of the Springs and Bends, the Palace of the Elder, and the Ministry of Ghosts; the Four Brilliances True Lord Office of the Northern Dipper, the Office of Transformations, and the Great Spirit of Mingling; the Palace of the Eastern Marchmount Emperor and the Office of Taishan (the seat where the Eastern Marchmount was divided into administrative domains); the Palace of the Central Origin's Earth Office; in all, the Nine Offices of the Central Origin, forty-two bureaus, and three palaces.

Lower Realm

The Palace of the Fusang Tree in the Eastern Mist, the Divine King's Office of the Valley of Wu, the Palace of Penglai, the Capital of Penglai, the Office of Waters, the Azure Youth Palace of Fangzhu, the Ten Islands, and the Nine Rivers.

Note: This section lists the palaces, sacred mountains, cavern-heavens, the Northern Capital of Luofeng, and the sea-based immortal residences of the Upper, Middle, and Lower Realms. It is a commonly used roster of the "Palaces and Bureaus of the Three Realms" in Lingbao (Língbǎo) school rites of offering ritual purification (zhaijiao), summoning spirit-generals, and examining ghosts and spirits. The bracketed notes are the original's textual collation and administrative annotations, and they have been kept without altering the meaning of the scripture.

Plain-Language Interpretation

Scriptural Structure (Offices of the Gods and the Netherworld)

The text first lists the offices associated with heaven, water, and the underworld, including the Celestial Palace (Digong), the Dragon Kings of the Four Seas, the Source Kings of the Four Rivers (Sidu), the Kings of the Five Lakes, the Twelve Sources of the Rivers, the Office of the Lower Primordial Water Officials (Xiayuan shuiguan gong), the Three Palaces and Nine Bureaus of the Lower Primordial, and the Forty-Two Bureaus. These generally refer to the hierarchy of divine officials in heaven, in water, and in the underworld, as described in Daoist ritual and scripture.

Correct Principles and Teachings, Not to Be Presumptuously Speculated Upon

The matters governed by the Celestial Perfected and the affairs managed by the ghosts and spirits of the netherworld are, by nature, not fully measurable by ordinary people. Yet those who practice cultivation and ritual (xingchi) should at least understand the basic principles by which heaven and earth operate, and should also have a general knowledge of where the teachings originated and how they were transmitted. If one neither understands past and present nor consults the scriptures, and instead speculates recklessly on personal opinion alone, one will mislead later generations, which is truly lamentable.

The Lingbao methods were originally codified as regulations to respond to the needs of the world. Where the memorials and petitions presented to the gods have a basis in scripture or ritual codes (kefan), their content may be stated faithfully.

Alterations and Additions in the Taishan Lingbao Methods

In the Taishan Lingbao methods, the Three Pure Ones (Sanqing Shangdi) are listed as the "Three Masters," and the Celestial Worthy of Salvation from Suffering (Jiuku Tianzun) is named the "True Master," also called the "Mysterious Master" (Xuanshi). In later liturgical texts, the phrase "Mysterious Master" is often placed at the head of the passages. Books expanded by later hands have already diverged from the older canonical texts.

Moreover, names such as the "Bureau of Cultivation and Use" (Xiuyong xiancao) were established, and single sentences from the scripture were made into individual "offices" (si). For example:

• The original meaning of the scripture is that, once a soul destined for deliverance leaves the realm of darkness, it must not again be detained or forced to join the ranks of ghosts. This follows from the preceding passage.
• Later authors, however, split this out and established the "Office of Non-Detention" (Bu liuliu si) and the "Office of Forced Assembly with Ghosts" (Bi he guishi si).

Another example: the Great Brahma Hidden Words (Dafan yinyu) state that its efficacy averts everything, exorcises everything, and delivers everything. These have now been forcibly split into the "Office of Averting Everything," the "Office of Exorcising Everything," and the "Office of Delivering Everything."

A further example: the scripture says that under the response of the scriptural merit, after being delivered today with joy, one passes through the gates of the heavens, the demon kings keep watch and report, and one is not restrained at the Heavenly Gates. Later authors deleted the word "today," then re-punctuated the text to establish the "Office of Joyful Deliverance" (Xinqing shoudu si), the "Office of Passing Through the Heavens" (Li guan zhutian si), the "Office of Demon Kings' Watch" (Mowang jianju si), and the "Office of Unrestrained Heavenly Gates" (Wu ju tianmen si).

In addition, there are the "Office of Cultivation and Use," the "Office of Application and Use" (Shiyong xiancao), the "Office of Radiant Splendor" (Chiyi xiancao), and the "Office of Those Toward Whom the Three Realms Turn" (Sanjie suoxiang xiancao), all created by forced analogies of this kind, and absurd in the extreme. The phrase "those toward whom the three realms turn," for instance, is not from the original intent of this scripture at all, yet it has been split out and used as the name of an office.

General Assessment

All of the above are cases of taking passages out of context and breaking sentences to create offices, binding a single sentence's meaning into multiple "offices." These depart far from the original meaning of the scripture and from the older ritual codes. If later practitioners follow this practice alone, they will easily lose the essential purpose of the Lingbao teachings.

Chaoyuan Rujing Pin (Audience with the Origin and Entry into Purification)

As for the two characters heyi ("brilliant and radiant"), the scripture itself reads zheyi zhutian qi gong (the heavens all share in the same merit), which describes the awesome virtue of the demon kings of Heaven and has no bearing on anything else. The scripture also contains no such caoju, or immortal bureau. Yet more than thirty sentences in the scripture that name Taixuan and similar titles have now been forced into heyi xian cao (the splendid immortal bureaus), which does not match the meaning of the text at all. Offices of this kind, the si (divine administrative offices), have been invented arbitrarily in more than two hundred places. Those who compiled these texts wrote them into the ranks of ministers and into the summonses made at the altar. They do not grasp the correct principles, and they feel no shame.

The Sandong Sifu (Three Caverns and Four Supplements) canon runs to thousands of scrolls. If every sentence is taken as the name of a si, the scriptures, sacred writings, and ritual statutes all turn into lists of bureau titles, and their profound and subtle meanings can no longer be heard. Wang Shengqing's Lingbao Dafa contains much careful textual research, but several passages that treat scriptural sentences as si titles were never removed, and they are therefore no longer proper. The Taishan (couplet arrangement) further patches these in, which is deeply obstructive to principle. Titles such as Zhangjiao Si (Office for Presiding over Offerings) and Jiangsheng Si (Office for Descending the Sages) are examples. From the Song and Qi dynasties through the Tang and on into the Song, the Luotian Jiao (Great Cosmic Offering) assigned three thousand six hundred positions, which already covered everything completely, and it had no such office administration.

The Tianshu Yuan (Court of the Celestial Pivot) belongs beneath the Three Heavens Gate, as detailed in the Baizhang Kedian (Canon of Memorial Liturgy). The later renaming to "Nanji Tianshu Yuan" (Court of the Celestial Pivot of the Southern Pole) is still wrong. The Northern Pole is the Middle Heaven, and only beyond the Northern Pole does one reach the Gate of Heaven. The Southern Pole, by contrast, descends thirty-six degrees into the earth and faces the Northern Pole. Now north and south have been reversed. If memorials are submitted to the divine offices in this way, how can one avoid violating the liturgy and losing the proper form?

This book now establishes the chapter Xuanqiong Zhuzai Pin (Lord of the Mysterious Vault) to clarify the origins of the Three Pure Ones (Sanqing), the Three Emperors, and the Three Qi. It is followed by the chapter Sanjie Gong Cao Pin (Palace Bureaus of the Three Realms), which supplies the items for memorials. Petitions for blessing, ascension and deliverance, the rescue of the dark (the dead), and aid to the visible (the living) are already sufficient. I fear that students would instead say this book is too brief, or would carelessly add false office names and bring endless harm. For that reason I cannot but argue the point.

The purification chamber (jingshi, a quiet retreat) is kept free of dust and filth and does not engage worldly affairs. One erects altars and platforms, modeling the earth and mirroring heaven, and arranges them according to the household's means and the size of the dwelling. The sacred positions are set out, and one faces the palace gate to pay homage to the origin (facing the capital or the heavenly court in worship). Inside and outside are made solemn, and body and mind are equally pure, so that true spirits respond to one another and the supreme Dao is met in primordial chaos. This does not depend on falsely establishing names to deceive the world.

Plain-Language Explanation

Whether the rite is performed in a Daoist monastery or at home, the sacred seats (shengwei) must be set up first. In a monastery, seats are arranged for the Three Realms and for the Heavenly Sovereigns of the various heavens. In a private household, the Three Treasures are placed at the center, with the assembled perfected beings (zhenzhong) arranged on either side. During routine audiences and when facing the palace in reverence, visualization (cunxiang) is sufficient. The seats are roughly as follows.

The principal seats are Yuqing Sacred Realm's Primordial Heavenly Venerable (Yuanshi Tianzun), Shangqing True Realm's Numinous Treasure Heavenly Venerable (Lingbao Tianzun), and Taiqing Immortal Realm's Dao-De Heavenly Venerable (Daode Tianzun), which are the Three Pure Ones (Sanqing). They are followed by the August Heaven Sovereign (Haotian Shangdi), the Northern Pole Great Emperor, the Heavenly Sovereign Great Emperor, and the Empress Earth Deity of the Later Soil (Houtu Huangdizhi); the Great Emperor of Long Life and the Great Emperor of Qinghua; Donghua Lord Mu and the Lord of the Azure Youth; and the Empress Mother of the West, Jiu Ling Tai Zhen Jin Mu Yuanjun, of the White Jade Turtle Terrace. Also included is the Dongji Taiyi Heavenly Venerable, Savior from Suffering. These are the principal positions. If no tablets are erected, the names are to be invoked aloud in recitation.

The secondary seats include the Sovereigns of the Nine Heavens and the Sovereigns of the Thirty-Two Heavens, the Five Blessings and Ten Spirits, and the Lord of the Great Unity (Taiyi Zhenjun); the Eleven Stellar Lords of Shangqing and the Seven Primal Stellar Lords of the Northern Dipper; the Three Officials of Heaven, Earth, and Water, the Great Emperors; the Four Sacred Marshals of the Northern Pole, the Perfected Lord; the Five Masters of Lingbao, the Perfected Lord; the Filial Immortal King of the Sun Palace and the Filial Bright King of the Moon Palace; the Venerable Ge, Perfected of the Supreme Ultimate; the Great Historian Miaoji of the Capital Immortals, the Perfected Lord; the Great Lord of the Southern Pole's Long Life, the Great Spirit Sima of Deliverance from the World, and the Venerable Han of Benevolent Life; the Lords of Destiny and the Lords of Records; the Venerable Spirits who extend life, increase longevity, and ferry across peril; the Great Demon Kings of the Three Realms, the Great Demon Kings of the Five Emperors, and the Five Heavenly Demon Kings; the Flying Heavenly Kings of the Ten Directions, of Boundless Ultimacy; the Exalted Perfected Lords who govern the Upper Palace of Nanchang; the Great Emperor of the Northern Yin Fengdu and the Great Emperor of the Eastern Dawn Fusang; the Holy Emperors of the Five Sacred Peaks and the Five Heavens; the Lords who govern the Six Heavens and Ten Grottoes of Fengdu; the Divine Kings of Yanggu, the Water Emperors of the Nine Rivers, and the assembled sacred powers of the Twelve River Sources; the Perfected who record and oversee the Grotto Heavens and Blessed Lands; the assembled immortals of the Three Hundred and Sixty Famous Mountains of the Kunlun Upper Palace; the assembled perfected immortals of the Tongchu Mansion, Xiaoxian Hall, and Yiqian Pavilion; the Three-Five Meritorious Officers, the Left and Right Envoys, and the Left and Right Dragon-Tiger Lords; the Golden Youths who attend the incense, and the Jade Maidens who carry messages; and the Five Emperors' Duty Talismans and the Daily Incense Officers. (Thirty-seven honored beings in all.)

In the early morning, one must compose the mind, quiet the breath, and dress neatly. First stand at attention outside the gate, close the eyes, and visualize the arrangement of the spirits within the body. Knock the teeth nine times, then softly recite the incantation:

Great Bright Numinous Spirits, nine times dark and verdant,

the morning clouds conceal their radiance,

cleansing and refining the Five Spirits...

(The full incantation, which serves as an invocation and protective formula, is to be recited in its entirety according to the ritual procedure.)

(Section or Ritual Title)

Summoning the Carriage of the Six Directions, harmonizing the Seven Spirits, untying the knots and dispersing the embryonic root, and purifying. The general sense is to invite the gods to descend, to harmonize the six directions and the Seven Spirits, and to loosen the bindings and disperse the "embryonic root," meaning the obstructions to the innate foundation, so that body, mind, and altar are made pure.

Which Foot to Lead With When Entering the Door

The chapter on the Linzhan Fufa (Talismanic Methods for the Altar) states that when entering a door one should step forward with the left foot first, and when leaving, with the right foot first. However, this chapter (the ritual here) instead says, "raise the right foot first to enter the door," which contradicts the earlier text. It is hard to determine which should be followed. One must study carefully and compare the various scriptures and methods to clarify the matter. The Zhen Gao (Declarations of the Perfected) also records that when entering the jing (retreat chamber, a quiet room or secret cultivation chamber), one should advance the right foot first and then the left, bringing both feet level before proceeding as usual. If an attendant (messenger) reports to the authorities, the matter reaches the higher powers. From this we can see that the Linzhan Fufa chapter may contain an error.

One then knocks the teeth nine times and recites the Chao Ru Hu Zhou (Incantation for Morning Entry through the Door), roughly:

The Functionary of the Four Brightnesses, the Envoy of True Penetration, the Jade Youth Who Transmits Words, and the Jade Maiden Who Attends the Incense, deliver me to the upright spirits of the Dao chamber. Let the Original Yuan Qi enter my body, so that the memorial I present may pass through and reach the higher realms.

From the Threshold to the Sacred Presence

Raise the right foot first to enter the door and approach the presence of the sacred. Burn fierce fire (incense) and fragrant offerings, and calm the heart and settle the qi.

Visualize the Incense Officer and Messengers, the Dragon and Tiger Lords on the left and right, the Golden Youths who attend the incense, and the Jade Maidens who carry messages, flanking the incense altar. The sun and moon are each nine cun from the face, the Big Dipper covers the head, and the Wei (a star-spirit that subdues malign influences) faces forward. The Three Qi are dense and luxuriant, and the body is within the qi.

Then hold the breath and settle the spirit. Face the mat with the heart and bow, or perform three bows while holding the tablet. Knock the teeth and present the memorial according to the rite, relying on the heart's intent and sincerely visualizing it ascending, so that it reaches directly to the Nine Heavens.

Hold the breath and exit through the earthly door, reciting the Chao Chu Hu Zhou (Incantation for Morning Exit through the Door), roughly:

Leaving the yin and entering the yang, the myriad spirits open and spread. The opening of the memorial is complete; please close the Yellow Chamber. The Jade Maidens who attend the incense shall brightly prepare the divine palace.

Prohibitions

When entering the jing to burn incense and pay court to the Perfected, never look back. When leaving the door, do not turn to look back either.

While the work is being performed, do not speak with anyone, do not step on the threshold (the sill beneath the door), do not bite the incense with the mouth, and do not burn incense over a kitchen hearth.

If the day is Wu-Chen or Wu-Xu, or if there are violent winds, heavy rain, great thunder, or rapid lightning, all work must be suspended until the heavenly qi has quieted somewhat, and only then may one proceed with the morning practice. These are all prohibitions within the method, and those who violate them incur guilt.

Entering the Jing at Dusk and Focusing on the Nine Spirits

At dusk (luo jing), enter the jing, concentrate on the Nine Spirits, descend to the ritual mat below, knock the teeth nine times, and recite the incantation, roughly:

The Seven Stars of the Mysterious Perfected, the Sovereign Lord of Numinous Radiance, flow their brilliance inward and shine; they drench and govern the souls of the Dipper. The Three Terraces blaze with splendor, and the Seven Fluids wind around the saliva; the Golden Pendants and Tiger Registers stand ready to guard the Gate of Life.

Note

This entire text concerns the procedural steps and incantations for entering the altar, entering the retreat chamber, burning incense, and presenting memorials in the Shangqing Lingbao (Highest Clarity and Numinous Treasure) tradition. The central point of dispute is whether to enter the door with the left or right foot first. This text upholds the view of this chapter and the Zhen Gao (right foot first, then left), and it stresses comparing the scriptures and methods against one another. Technical terms such as jing (retreat chamber), holding the breath, knocking the teeth, and Original Yuan Qi are understood here in accordance with Daoist ritual practice, and no further elaboration has been added.

Shangqing Lingbao Dafa (II): A Plain-Language Interpretation

Spell for Entering the Door at Night

Shenhua Dongxu She Lunzi Ting (recited while knocking the teeth): divine transformation, the void cavern, gathering the wheels of the Purple Court.

Four Ascending Officers of Merit, Envoys of the Dragon and Tiger, Living Qi of Zhengyi, and Fragrance-Attending Maidens:

At night there is something to report; may it be granted clear understanding. Youths and the Maiden of Taixuan enter with me.

The principle of the Yellow Chamber is penetrated; may all that is reported ascend to be heard. (The remaining rites follow the Dawn Ceremony.)

Spell for Leaving the Door at Night

Mysterious above, Supreme Yin, the eight windows open clearly. At night there is something to report, and the Maiden communicates with the numinous. When the work is done, return to your place, and may the myriad spirits all be at peace.

Visualization Upon Entering the Chamber

One may sit upright in the retreat (jing) and practice visualization, and the methods one has secretly gained through daily practice are especially effective. Alternatively, one may perform various methods in combination, and where they have their own distinct forms, one should follow those separate forms.

The Zhengao (Declarations of the Perfected) says: whenever one enters the chamber to burn incense, one should face the mat, bow inwardly, knock the teeth, and pray silently, speaking whatever one wishes. Only keep the mind concentrated and focused, and one will surely obtain a response.

[Annotation] Respectfully Examining the Zhengao, It Says

Households that follow the Dao should carefully maintain their retreat halls (jingshe), for these are meant to keep out demonic pollution and drive away worldly concerns, so that they serve as places for morning practice. At the beginning, they were not given any name.

In the Eastern Han, the Orthodox Unity Celestial Master (Zhengyi Tianshi) cultivated true conduct within and established extraordinary merit without. He traveled through famous mountains and extended benefit to the myriad creatures, yet he still did not dare to presume to establish a title or to elevate himself arrogantly.

In the first year of the Han'an era under Emperor Shun, he was moved to receive the descent of Lord Lao, who personally conveyed the decree of the Dao: "Formerly I descended to Mount Shu and established the Twenty-Four Seats (zhi), which correspond above to the Twenty-Eight Lunar Mansions and below govern the Yin-Shadow Black Registers, dividing charge over the life, death, fortune, and misfortune of people in the world. Recently, evil ghosts have invaded and seized, wrongfully harming the common people. Therefore I ordered the Celestial Master to gather the evil back to correctness and restore this seat."

During the Tang, to avoid the imperial taboo on Emperor Gaozong's personal name, people changed the name to "Twenty-Four Transformations" (zhihua). Thus it is now collectively called the zhihua. This foundation was laid in antiquity, and the Celestial Master revived it.

Those born in each year of the sixty-year cycle (liushi jiazi) were assigned among these seats. Accordingly, within the registers of merit, each person used the seal of the seat corresponding to their birth-year. The Celestial Master also, following the operation of the Dao's cycles, brought all the seats into order, and in doing so established these blessed courts.

Xu Jingyang of the Jin dynasty was endowed from early on with the qualities of an immortal and had long cultivated the higher Way. At over forty years of age, he abandoned his office and returned east. By then his Way had become renowned. He traveled with Master Wu at Songyang and heard that at the Huangtang retreat in Danyang County, Jinling, there was a female master named Chen Mu. He went to her to inquire into the subtleties of the Dao, and Mu then...

Note: Terms in the text such as "knocking the teeth," "silent prayer," "retreat hall," "Twenty-Four Seats," "Orthodox Celestial Master," and "Xu Jingyang" are specialized Daoist terms. They have been retained from the original and briefly explained.

The Great Methods of Shangqing Lingbao (II): A Plain-Language Commentary

The copper talismans, iron registers, Golden Elixir scriptures, and secret formulas of each rank that Lan Fen left within the Shangqing Lingbao (Shangqing Lingbao) lineage, along with the teachings of the Filial Piety Bright King line, were all entrusted to Lord Xu's mother. A "Flying Mao" (Feimao) also came to rest south of the Western Hills. Lord Xu later found the site, built a shrine there, and named it "Yellow Hall" (Huangtang), a place now known as Chongzhen Abbey. Once, while traveling the road to Feimao, the Perfected Lord subdued demons along the way. The next day he climbed to the mountaintop and, pointing to a spring in a crevice halfway up the slope, said: "Something strange is hidden there. In time it will become a calamity." He then established an altar for pacification to suppress it, which is now called Longcheng Abbey.

After returning to the city of Yuzhang Commandery, he slew a sea mirage-serpent and a giant snake, and he left behind an altar and a well to suppress lingering dangers. The qi that rose from these sites spread out in the shape of a dipper constellation, and from it developed the various ritual sanctuaries (jing): Jiejie Jing, Zouhe Jing, Danfu Jing, Huabiao Ziyang Jing, Huoyang Jing, Lie Zhen Jing, and others. Many of these still exist, most now as monasteries and temples, and this was the original intention of the Perfected Lord in establishing sanctuaries. To pacify sacred mountains, subdue strange demons, and have one's name endure as long as heaven and earth, with merit equal to the endless reach of the cosmos, with virtue and achievement held in high regard, and with one's household ascending bodily to immortality, is something that cannot be compared to the practice of ordinary folk who rely on talismans and sacred water and assign themselves titles in private residences. If one's De does not match that of the Celestial Master of the Han, how could one properly rule alongside him? If one's transforming merit does not equal that of Xu Jingyang, one should not establish a sanctuary name placed beside his. Beyond this, there is no other scriptural basis for such claims, and this is the common understanding throughout the realm.

In recent times, many who practice Lingbao methods have presumptuously and falsely assumed sanctuary names for themselves. Disregarding their own weight and failing to know when to yield, they place themselves above the Celestial Master of the Han and alongside Xu Jingyang. Some even claim that by sitting silently and visualizing spirit, golden light appears within them and sanctuary names manifest. Alas, is this not deceiving Heaven? If one could truly see golden light in meditation and receive heavenly writings face to face, that would be the station of a high immortal, which would not long remain among humans. How, then, can they deceive others with what is not their proper path? Practitioners should be content to keep to their own place. Such presumption is truly not a wise course for the future.

If, however, there are superior scholars in the dust of the world or lofty persons beyond worldly affairs, whether they dwell in monasteries or in family homes, they should set up a sanctuary chamber in which to prepare for regular cultivation at court. Those who travel the four quarters or reside as guests in other lands may simply face the sky and pay homage from afar, and this too can move one to be heard by the Supreme Heaven. There is certainly no need to create sanctuary names or falsely claim divine transmission in order to indulge in wild deception. When memorials are submitted and reports are presented according to the old regulations, the official title is given as "Southern Bureau under the Gate of the Three Heavens." As for the particular forms used, depending on the method practiced, they are... (the specific formulas follow below).

The Rules of the Lingbao Dafa Office

Within the Lingbao Dafa Office (Língbǎo Dàfǎ Sī), there are things that must absolutely never be done. Practitioners must never follow worldly custom by helping others fabricate documents or deceive people.

If a wealthy or powerful family builds a Daoist monastery (dàoyuàn) and hangs its own family name on it, or erects halls and inscribes plaques above the gate, these are merely the signboards of earthly pavilions and towers. They have not been properly established or reported before Heaven, Earth, and the gods and spirits. Such acts only serve the family's convenience, carrying secular practices into the sacred precinct.

Recitation, Visualization, and Preparation Before Chanting Scripture

Bathing

Before performing the Dao or reciting scripture, one should first prepare fragrant water for bathing. In the present day, only decoctions of peach bark (táo bái pí) and light bamboo leaves (dàn zhú yè) are used. In earlier times, the Five Fragrances Decoction (wǔ xiāng tāng) was used, made by simmering together five ingredients: qīng mù xiāng (costus or aristolochia root), gān sōng (spikenard), clove, agarwood, and angelica root (bái zhǐ). One branch of the Tiantai tradition has people use frankincense (xūn lù xiāng). This is incorrect, since frankincense is a substance Daoists avoid and is not part of the ancient method.

Visualization and Incantations (Outline of the Procedure)

First, visualize the light of the Three Dawns (sān chén) shining upon the basin, and gaze at the surface of the water while reciting:

Gist: The great mysterious true fluid refines the qi and gives birth to spirit; bathing in the green-white radiance and chanting the Cavern Scriptures, may the seven ancestors ascend to immortality and I rise to the Highest Clarity (Shàng Qīng).

Second, loosen the hair and enter the bath, reciting:

Gist: The palace of spirit stirs, the black clouds part, and streams of fire and golden bells blaze out without limit. May I attain true perfection, roam through all the heavens, and through immeasurable salvation summon the life-mandate of the immortals.

Third, remove the clothing, reciting:

Gist: The Five Dippers accompany the garments, dragons and tigers attend the perfected, the Three Radiances open their brilliance, and I ascend to the Jade Dawn. Upon removing my clothes I become an immortal; may I attain long life.

Fourth, enter the bath, reciting:

Gist: Jade springs from the Pool of Heng pour over the body, inwardly refining the five viscera and outwardly opening the nine gates. May the qi flow freely and the corpse-pollution be cleansed away. Through ten thousand recitations, may I be lifted up and ascend to the Imperial Court.

Fifth, put on the crown, reciting:

Gist: Clouds gather in the azure-dark heavens and grant me true perfection. The crown and topknot summon the immortals, the five qi bow to the perfected, the spirit radiates light, and I ascend to the Imperial Court.

(Take one cup of peach-and-bamboo decoction and drink it first.)

Sixth, recite another incantation. (In the fasting liturgies it is common to drink first and bathe afterward; in the scripture methods, one usually bathes first and drinks afterward.)

Gist: The Yellow Spirit guards the pass, the Azure Emperor protects the soul, the celestial steeds roar, and myriad demons lose their essence. The corpse-blood is entirely washed away, the green worms are extinguished, the seven souls are refined and transformed, purple clouds arise of themselves, and I feast in the Great Mystery, joining my robe with the highest perfected ones.

Seventh, put on clothing, reciting:

Gist: Divine youths attend the robes, jade maidens burn incense. I ascend to the scripture chamber, where jade sounds ring out like tinkling jewels. May I deliver my seven ancestors, remove the filth and calamities, extend my years, and endure long, receiving the precious elixir from the roots of the clouds.

Eighth, enter the chamber, sit calmly, and visualize yourself in the midst of emptiness and mystery, above the azure heavens and the purple clouds. (This is a contemplation of the Three Lights or Three Pure Ones, with the meaning of "three" determined by the original text and its context.)

Note: Many passages in this text are ritual incantations, which should be recited word for word according to the liturgical manual. The paraphrases above render the gist of each passage in plain language so that readers without classical Chinese can follow what each step accomplishes. Technical terms such as cúnsī (visualization or contemplation), sān chén, and the qī zǔ (seven ancestors) should be studied in the full text of the Lingbao scriptures for a more detailed understanding.

The twelve Heavenly Emperors wear ceremonial crowns and hold jade tablets. They stand upright in solemn order, arranged in a circle according to the directions, like the great assembly for paying homage to the Primordial One, with the Millet Pearl at the center and the assembled gods gathered around it. Then click the teeth once and inwardly bow to each Heavenly Emperor. This is the simpler method.

There is another method: visualize the golden towers and jade palaces of the thirty-two heavens, with the Heavenly Emperors seated within, and then worship them with focused attention. But visualizing all these towers, halls, and palaces is cumbersome and taxing. The practice was therefore settled as follows: face east, recite the scripture, and bow inwardly, visualizing the heavens in sequence beginning with Taihuang Huangzeng Heaven.

Next, visualize blue, yellow, and white clouds of Qi rising from the three Dantian (energy centers), filling the room, then joining above with the mysterious, original, and primordial Qi of the Three Heavens of the Three Realms. The energies mingle and blend, spreading over the ten directions. Since all three energies arise from a single Qi, dwelling now among the three expresses the practitioner’s path of “keeping the Three and guarding the One.”

Then visualize the Azure Dragon emerging from the liver on the left; the White Tiger from the lungs on the right; the Vermilion Bird from the heart in front; the Black Tortoise from the kidneys behind; the lions from the lower Dantian; and the white cranes from behind the two eyebrows. There are six of each, arranged in rows on the left and right. The two small cavities behind the eyebrows are the “palace of the Six Harmonies,” from which the sun and moon emerge. The sun is purple, with nine rays of red light; the moon is yellow, with ten rays of white light. The sun and moon are each nine inches from the face. Their radiant clouds illuminate the room, making it glow with gold and jade hues. Their light then turns back and enters the nose, soaking into the Gate of the Brain. Four inches behind it is the Golden Flower Palace. A round image appears above the head, as large as a cartwheel, shining brightly and illuminating the ten directions. Once this has been visualized clearly, silently recite the incantation. “Silently” means speaking it inwardly, so that the ears cannot hear it:

“Supreme Mysterious Origin, Most High Lord of the Dao, summon forth from within my body the Three-and-Five Merit Officers, the left and right attendant envoys, the Incense-Attending Golden Youths, the Incense-Bearing Jade Maidens, the Five Emperors’ duty talisman officers, and the daily incense officials, thirty-two of each.” These lines are the silent incantation itself; a separate incantation follows below. The text refers to the one recorded in the “Meaning of the Female Scripture.”

Visualize them all standing in solemn ranks before the table. When this is complete, draw in the breath thirty-two times, inhaling it through the mouth—this does not mean drawing it outward. Another method is to inhale through the nose, taking it in from Huangzeng Heaven until it permeates the whole body, illuminating both inside and out. Face east, the direction of longevity and the one honored by all the heavens. Burn incense and practice with focused attention during the hour of the Snake.

When reciting a scripture, let the heart be fully engaged, the eyes clear, and the voice measured in its chant. If you merely move your lips while your heart wanders, the practice brings no benefit.

If you misread or omit a passage, go back thirty characters and read it again. Do not rush. If you care only about the number of recitations, your effort will be wasted. Adjust your tone and chant the words so that heart and spirit become calm and at ease. Keep a steady fragrance burning in the room.

For the first recitation, read from the preface through to the end. For each recitation thereafter, begin with “The Original Beginning’s Cavern Mystery, Numinous Treasure: The Fundamental Chapter” and read it ten times. If an urgent matter requires you to step away, then after some time, recollect the scripture, read the preface according to the proper method, and recite the passage ten times. When the recitation is complete, compose your heart and spirit, sit quietly in thought, and report to the Merit Officers, Jade Maidens, and the others:

“Your servant has finished reciting the scripture. The Three-Five Merit Officers from within my body, the attendant messengers on my left and right, the incense-bearing golden youths, the message-carrying jade maidens, the Five Emperors’ tally-bearers, and the incense officials of the four watches, thirty-two of each, shall all return to their golden chambers and jade halls. Those on the left shall return to the left; those on the right shall return to the right. Let none be misplaced. When summoned again, they shall return as before.”

To open and recite a scripture at midday is a way of refining the spirit and an essential practice of pure cultivation. First, one must investigate the scripture’s general meaning; next, one must understand the visualizations to maintain while reciting. Practiced outwardly, it can benefit others and establish merit; cultivated inwardly, it can lead one to ascend to the Real and transcend the world. The capacity to make its spiritual workings clear rests with the practitioner. If the mouth recites while the heart rebels, if one’s words are upright but one’s conduct defiled, if the scripture’s proclamations sound without cease while thoughts of danger and evil fill the heart, then even reciting from childhood to old age will achieve nothing. How, then, could one expect a response after ten thousand recitations?

The scripture’s hidden and wondrous principles were fully understood in ancient times only by those who had become Realized Ones; some people thereby brought forth extraordinary scriptures. On days when one performs the Way as described in the scripture, one should bathe in fragrant water. A rounded emblem should appear atop the head, its radiance illuminating the ten directions—these instructions are plain. The secret incantation is as follows (to be used after the visualization has been established). Then, silently address the Supreme, Mysterious Origin, the Most High Lord of the Dao, and summon forth the Merit Officers and commanders within your body. The incantation is secret so that it will not reach the ears; this keeps the mind’s thoughts pure and the myriad spirits arrayed in protection. One then sets forth the purpose of cultivating and reciting the scripture in the pure hall, so that one’s intention rises to the heights, travels directly through the thirty-two heavens, and draws in Qi thirty-two times. These are all actions performed while using the secret incantation; their principles are clear, without the slightest doubt or obstruction.

A Plain-Language Interpretation

On a passage about the reckless addition of secret incantations

Some people inserted the entire passage about “recklessly adding secret incantations” into the liturgical text, but the incantation does not connect in meaning with the scripture, so it is hard to treat it as orthodox content. From the Heavenly Emperor of Taihuang Huangzeng, Yulian Yuming, and the Heavenly Emperor of Taiji Pingyu Jiayi, through to “the Great Selection of the Dharma Gate,” this scripture speaks of the hidden taboos and secret names of the various heavens. In this way, it can save all beings in heaven and among humanity. That is its function—this is the first chapter.

In the first chapter, the passage from “the sounds of the Desire Realm flying through the air” to “if I wish to turn the Five Paths, what can I do?” is the song of the demon kings who dwell above the Three Realms, flying through the air. If it is recited ten thousand times, the demon kings will protect and escort the reciter. If it is treated lightly and divulged, calamity will befall the seven generations of ancestors—this is the second chapter.

The general discussion states: These two chapters are both secret sounds of the Heavenly Lords of the various heavens, as well as the numinous demon kings. The Heavenly Lords of the various heavens refers to the taboos of the thirty-two heavens in the first chapter; the secret sounds of the numinous demon kings refers to the songs of the demon kings of the Three Realms. Hence the statement, “All are words of the Great Brahma.” “All” here refers collectively to both chapters. The meaning flows continuously and the wording connects throughout; how could anyone add or remove passages at will? Yet some claim that scripture is missing before these two chapters, and that another account exists outside the scripture. They then composed two additional chapters to mislead later students; fools believe them because the scripture is extensive. The recklessly added secret incantations and the two forged chapters were not later additions to the Tiantai ritual tradition. They originated with Liu Han, a person of the Five Dynasties period, and the claims have spread across both banks of the Yangtze. Rumors stop with the wise. Those of learning and discernment will surely reject them together, preventing heterodox views from taking root; that would be a good outcome.

In reciting scripture and maintaining inward awareness, there is always an inner response that brings an outer resonance. The One Qi divides into three: the Qi of the Mystery, the Primordial, and the Beginning. At its origin, the One Qi has neither form nor name; when the three Qi separate, they become the Three Venerable Ones of Heaven. Heaven uses this Qi to bring forth Heaven and Earth, while human beings receive it to form and nourish their bodies. Thus, the three Qi within the body spread throughout the chamber, resonating upward with the three Qi in Heaven, which fill the Six Directions. When the inner Reality is held in awareness, the outer Reality responds of itself; when Shen is stilled, Heaven and Earth return as one. With time, one joins the Dao in its reality and readily becomes an immortal, changing one’s nature. This is neither exclusively external nor wholly internal or external. Students should examine this carefully. Liu Han was a person of the Five Dynasties period.

Note: “General Discussion” appears to be the title of a general exposition in this ritual text. Liu Han is identified as belonging to the Five Dynasties period and has no connection to the Liu surname of the Han dynasty; the original wording has been retained. If comparison with the chapters of the original scripture or with Tiantai ritual texts is needed, that can be provided separately.

Plain-Language Interpretation

The Great Lingbao Rites of Highest Clarity, Volume Five

1. General Rules for Restricted Retreats and Seclusion in the Ritual Chamber

Anyone undertaking a restricted retreat (observing precepts and practicing purification in a designated place) or seclusion in the ritual chamber (keeping the precepts and remaining in the altar chamber) must make purity the foundation. During the retreat, avoid going out without cause. Do not leave the retreat site on your own unless something unavoidable requires it. Avoid contact with outsiders, lest the mind become scattered. Avoid discussing worldly matters, lest your resolve to observe the precepts waver. Avoid drinking alcohol and eating meat, lest impure influences offend the spirits. Avoid sexual intimacy, lest desire disturb body and mind. Avoid loud talk and laughter, lest noise show disrespect. Avoid watching song and dance, lest the spirit wander outward. Avoid excursions through mountains and waters, lest you become absorbed in external sights. Avoid chess and gambling, lest competition stir your Qi. Avoid gossip and talk of right and wrong, lest harmful speech bring transgression.

On days devoted to accumulating good deeds (observing a retreat and performing good works), take even greater care to keep the precepts: avoid contact with outsiders, worldly conversation, alcohol and meat, sexual intimacy, loud talk and laughter, song and dance, excursions, chess and gambling, and talk of right and wrong.

Official business, military affairs, lawsuits, family upheavals, and similar events should not lead you to interrupt the retreat or weaken your resolve to keep the precepts.

2. The Ritual Master’s Retreat and Seclusion in the Three Upper Palaces

A ritual master (a Daoist who presides over liturgy) undertaking a retreat, or practicing seclusion in the Three Upper Palaces (retreat chambers), must make reverence the foundation. Before performing any liturgy, bathe, change into clean clothes, and compose body and mind. Only then may you ascend the altar and perform the rite.

When ascending the altar to perform a rite, act with reverence. First bathe, change into clean clothes, and compose body and mind. After ascending, face the spirits and join your hands. Do not look directly into the spirits’ eyes or turn your back on them. Do not wander about, speak loudly, laugh or play around, eat, smoke, spit on the ground, or discard objects carelessly.

Before making offerings (presenting gifts to the spirits), purify body and mind. When presenting them, face the spirits and hold the offerings in both hands. Do not look directly into the spirits’ eyes or turn your back on them. Do not wander about, speak loudly, laugh, or play around.

Before burning incense (offering incense to the spirits), purify body and mind. When burning incense, face the spirits and hold the incense in both hands. Do not look directly into the spirits’ eyes or turn your back on them. Do not wander about, speak loudly, laugh, or play around.

Before setting up an altar (arranging the ritual altar), purify body and mind. As you set it up, face the spirits and join your hands. Do not look directly into the spirits’ eyes or turn your back on them. Do not wander about, speak loudly, laugh, or play around.

3. Retreat and Purification Prohibitions (Excerpt)

During a retreat, avoid joking or flirting with members of the opposite sex. Do not wash your hair on designated days. Do not eat meat or drink alcohol, except where the ritual manual allows it for rites such as sacrifices to ghosts. Do not wipe your face with your sleeve before the spirits, spit carelessly in their presence, or discard objects there.

During a Great Jiao (a large-scale ritual assembly), do not eat meat or drink alcohol during the retreat, feed offerings to dogs or cats, or wipe your face with your sleeve before the spirits.

For the spring and autumn sacrifices, follow the prescribed times and positions without deviation. When presenting memorials (submitting written petitions to the spirits), follow the directions specified in the ritual manual.

4. Detailed Rules for Restricted Retreats

During a restricted retreat, do not eat meat, drink alcohol, consume vinegar, eat chives or garlic, or consume pungent foods. Observe sexual abstinence. Do not attend weddings or funerals, visit the sick, or discuss worldly matters.

For a thirty-day restricted retreat, beginning at noon on the thirtieth day of the month, write out the ritual prohibitions clearly and display them at the retreat site. Consult them regularly and do not violate them.

5. Preparations for the Great Amnesty Rite

Before conducting the Great Amnesty (a large-scale rite for absolving sins), men and women must live separately. Do not eat garlic or meat, or drink alcohol. Hang up the ritual vestments (clothing used in liturgical rites), and purify body and mind in accordance with the ritual manual. Only then may the rite be performed.

These rules are the customary standards for Upper Clarity and Lingbao retreat observances and altar rites. Practitioners should study the ritual manuals thoroughly and follow them together with the teachings transmitted by their masters, so as to avoid any lapse in reverence or observance of the precepts.