《上清靈寶大法(二)》Vol. 9

Volume Nine of The Great Method of the Shangqing Lingbao: Taboos for Observing the Fast (plain-language commentary)

The Three Origins

The fifteenth day of the first lunar month, the fifteenth day of the seventh lunar month, and the fifteenth day of the tenth lunar month.

These are the Three Officials’ “assembly days”: the Officials of Heaven, Earth, and Water, the twenty-seven prefectures, and the one hundred and twenty bureaus convene. On these days, the Three Officials tally merit and wrongdoing and submit their reports to the upper realm. They are suitable for practicing the Dao, establishing a purification retreat, cultivating oneself, and repenting for past faults.

The Three Assemblies

The seventh day of the first lunar month: the Assembly of Reward and Recognition; the seventh day of the seventh lunar month: the Midyear Assembly of Celebration and Birth; the fifth day of the tenth lunar month: the Great Assembly of the Establishment of Life.

At these three assemblies, the Three Officials above examine merit and wrongdoing and gather records of the good and evil deeds of the living. They are also called the “assembly days of the three souls” and are connected with a person’s birth destiny. There are also smaller assemblies for gathering records: on a Jiazi day, Taiguang ascends to Heaven to visit Shuangling; on a Gengshen day, it visits Youjing; and on a person’s birth-destiny day, it ascends above. These, too, concern the good and evil deeds of the living. On these days, it is fitting to receive Fulu (talismans and registers), observe purification and abstinence, submit memorials, and bow before petitions, seeking blessings and protection.

The Five La Days

The first day of the first lunar month is the Heavenly La; the fifth day of the fifth lunar month, the Earthly La; the seventh day of the seventh lunar month, the Dao and De La; the first day of the tenth lunar month, the People’s Year La; and the eighth day of the twelfth lunar month, the Lords and Nobles La.

The Five La days are occasions when the Five Emperors gather and assemble records. On these days, the Great Emperor of the Northern Yin of Fengdu summons the souls and spirits of the living person’s distant, ancient ancestors and parents who are in the nether prisons. They are questioned about where they reside in the underworld, the reasons for the accumulated offenses of each era, and the names of their descendants and the locations of their graves. If their accumulated offenses across kalpas have not been redeemed, the living may also suffer the consequences. After questioning them on this day, the names of their descendants, siblings, relatives by marriage, and nine branches of kin are gathered and checked, and used to establish the living person’s record of offenses. Followers of the Zhengyi tradition should use ritual power on this day to make offerings and redeem the departed from the netherworld, so that each of the imprisoned souls may receive blessings. Ordinary sacrifices cannot take the place of redemption performed on a La day. (From The Jade Scripture of Zhengyi)

The Ten Monthly Fast Days

The first day: beneath the Big Dipper in the northwest. The eighth day: beneath the Lord Who Directs Slaughter of the Big Dipper. The fourteenth day: the envoy of Taiyi descends in the northeast. The fifteenth day: the Heavenly Emperor and the Three Officials descend in the east. The eighteenth day: the southeast direction of Heaven.

A Plain-Language Reading of the Great Ritual of the Shangqing Lingbao

Days When the Gods Descend

The twenty-third day: The envoys of the Eight Gods of the Southern Great One descend.

The twenty-fourth day: The Great One of the Southwest and the Northern Dipper descend.

The twenty-eighth day: The Great One of the West descends. Another version gives the seventeenth day.

The twenty-ninth day: The Great One of the Center Below descends.

The thirtieth day: The Great One Above descends.

These dates come from the Scripture on Karmic Retribution and Causal Conditions. Other scriptures say that “the Heavenly Venerables of the Ten Directions descend” or that “the Heavenly Lords of the Ten Directions descend.”

Festival and Assembly Days

Heaven’s Festival: Jiawu. Earth’s Festival: Jiashen. Humanity’s Festival: Jiazi.

Heaven’s Assembly: Bingwu. Earth’s Assembly: Renwu. Humanity’s Assembly: Renzi. The Sun’s Assembly: Gengwu.

The Stars’ Assembly: Xinyou. The Moon’s Assembly: Gengshen. The Five Phases’ Assembly: Jiachen. The Four Seasons’ Assembly: Jiaxu.

On these festival and assembly days, as well as the Five La days—the Year La, Month La, Day La, Lords’ and Nobles’ La, and People’s La—it is appropriate to observe purification, perform Zhaijiao rites, and make offerings to one’s ancestors.

On Jiazi days, the Great One reviews the gods and spirits.

On one’s birth-sign day, one’s merits and spiritual practice are assessed.

Another account says that on Jia Yin and Geng Shen days, corpse spirits become agitated, so one should avoid the bedchamber. The Jade Scripture calls these three days “Small Gathering Days.” Those whose conduct has not yet been fully examined by the Three Primes are examined again on these days.

The Eight Seasonal Nodes

The Beginning of Spring, Spring Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumn Equinox, Beginning of Winter, and Winter Solstice.

According to the Perfected’s Revelations, one should observe purification and establish a quiet retreat on the Eight Seasonal Nodes, and plan good works in the pursuit of the Dao. Fighting, anger or delight, and administering punishment on these days are all strictly forbidden by Heaven and humanity.

Wu and Mao Days

On Wu and Mao days, it is generally appropriate to observe pure purification and enter one’s chamber. Facing east, one should bow inwardly, visualize the spirits, and nurture Qi, seeking communion with the divine. One may also speak freely according to one’s intentions. With regular practice, the Jade Maiden will descend and attend.

Days to Avoid

Li Shaojun’s instruction says: “Daoist practitioners and those seeking immortality must not approach women.”

The ninth day of the third month

The second day of the sixth month

The sixth day of the ninth month

The third day of the twelfth month

On these days, one must not encounter women upon entering the chamber. When the Six Corpse Spirits cause disorder, they conceal and disrupt the blood, unsettle the Three Souls, and cause the spirit to wither and Qi to depart. In time, this leads to death. These days are avoided not only as a means of guarding against sexual desire, but also because the female palace is in Shen and the male palace in Yin. Yin and Shen punish one another, and punishment brings killing energy.

On the days when these cycles coincide, the Three Corpses emerge from the “Vermilion Youths” in the eyes of men and women. Female corpses entice men, and male corpses entice women. Calamity passes back and forth, disturbing the mind and spirit and undermining vital Qi. Though people may not notice, their physical appearance is already being harmed—all because the Three Corpses fight within the eyes, causing blood to flow into the Mud Ball (the upper Dantian). On that day, one must not face even a beloved woman, a dear one, or one’s wife. My late master attained immortality by cultivating this very Way, yet even he did not meet face-to-face with his closest kin; needless to say, people of lesser resolve should not do so. You must be careful. This was said by the female immortal wife of the immortal Liu Gang (see Records of Emerging from the Spirit and other works).

Another passage says: The days of Jia-Yin and Geng-Shen are when corpse demons contend and cause disorder, and when the spirit becomes agitated and polluted. One must not sit together with one’s spouse, speak with them, or meet face-to-face. On that day, observe a pure fast, do not sleep, and dispel all desires. The first day of each month is called Dan, and the sixteenth is called Wang. Consult the official calendar for the fourteenth, fifteenth, and sixteenth days of each month, and combine this observance with morning cultivation, praying for favor and repenting for transgressions.

Monthly Taboo Days

Second day of the first month (also Geng-Shen); ninth day of the second month (also Xin-Hai); tenth day of the third month (also Jia-Xu); eleventh day of the fourth month (also Gui-Hai); eleventh day of the fifth month (also Ren-Zi); tenth day of the sixth month (also Gui-Chou); twelfth day of the seventh month (also Jia-Yin); thirteenth day of the eighth month (also Yi-Mao); thirteenth day of the ninth month (also Jia-Chen); eighth day of the tenth month (also Ding-Si); fifteenth day of the eleventh month (also Bing-Wu); thirteenth day of the twelfth month (also Ding-Wei).

On the days listed above, burning incense is forbidden. This restriction does not apply to the incense burned as part of one’s regular daily practice.

Days of the Emperor’s Sha

First month: Geng-Shen; second month: Xin-Mao; third month: Geng-Xu; fourth month: Gui-Hai; fifth month: Ren-Zi; sixth month: Gui-Chou; seventh month: Jia-Yin; eighth month: Yi-Mao; ninth month: Jia-Chen; tenth month: Ding-Si; eleventh month: Bing-Wu; twelfth month: Yi-Wei.

Burning incense is forbidden on these days.

Sacred Taboo Days

Bing-Yin and Ding-Mao (taboo days of the Daoist Father); Bing-Shen and Ding-You (taboo days of the Daoist Mother); Ren-Chen.

A Vernacular Interpretation of the Shangqing Lingbao Great Rites (II)

Days Unsuitable for Practicing the Dao

The following days are unsuitable for practicing the Dao, burning incense, or taking life. Instead, one should sit upright in quiet contemplation and repent; the holy perfected beings will know and observe this of their own accord:

• Renxu (the Northern Emperor’s taboo day), Wuchen, and Wuxu (the Southern Emperor’s taboo day)
• Jueming (a day of severance associated with one’s birth destiny)
• The days when the Year Star governs one’s year or arrives
• Six Harms (the day opposite one’s birth destiny)
• The Moon’s End (the final day of the lunar month)
• Year Breaker (the day that clashes with the Grand Year Jupiter)

Days for Prayer and Supplication

The fourth day of the first month; the eighth day of the second month; the fifteenth day of the third month; the eighth day of the fourth month; the ninth day of the fifth month; the sixth day of the sixth month; the seventh day of the seventh month; the eighth day of the eighth month; the ninth day of the ninth month; the fifth day of the tenth month; the third day of the eleventh month; and the twelfth day of the twelfth month.

On these days, the Great Lord of the Great Dao (Taishang Dadaojun) ascends to the Jade Firmament’s Luminous Chamber and surveys the world in all directions, seeking those with resolve and a longing to travel afar. On the appointed day, at dawn as the sun rises, face north and bow twice. One may also go to a quiet place and state one’s heartfelt wishes. When finished, swallow saliva thirty-six times.

It is also said that the Blue Youth Lord of the Eastern Sea (Donghai Qingtongjun) regularly ascends the Fangzhu and Donghua terraces to survey the four directions on Dingmao days. On these days, one may regularly face the sunrise and practice; if one’s Qi is depleted, one may also use the occasion to absorb the sun’s essence.

Taboos

The Five Pungent Foods: raw scallions, chives, garlic, small garlic, and cilantro. Older accounts list many different foods among the Five Pungent Foods, but in general they are pungent and strongly odorous. Their smell may linger on the breath for a full day after eating them, making it unpleasant to speak with others. How much more unsuitable, then, to recite divine texts, pay homage to the perfected beings, or perform religious rites? Besides the Five Pungent Foods, there are also Chinese onions and shallots, which resemble scallions. These should likewise not be eaten; there is no need to list them all individually.

The Three Aversions: geese, dogs, black snails, and fish. (The character “carp” does not have that meaning here; the name “Three Aversions” should be followed.) Besides these, there are also turtles and eels, whose fishy stench is difficult to remove; these too should not be eaten.

Places: places where there is a corpse, a funeral or condolence visit, a recent birth, an execution, a killing, a slaughterhouse, or a brothel. One must not eat in these places—or perhaps one must not remain there long or incur ritual pollution; the passage concerns Daoist practitioners keeping themselves pure. The method in Li Shaojun’s oral instructions says: “Daoist practitioners seeking immortality do not wish to see the dead or corpses, for this greatly harms the spirit and damages Qi. If circumstances make it unavoidable, one may attend the ruler, one’s master, or a beloved relative.” Thus, Daoist practitioners keep their distance from worldly affairs and do not serve rulers; in this sense, they have no ruler. They dwell alone and apart; in this sense, they have no friends—meaning they do not form cliques by following worldly customs, not that they reject human relationships.

Note: Explanatory annotations in the original, such as “Northern Emperor/taboo” and “birth destiny/severance,” have been incorporated into the punctuation. To compare these with a specific birth destiny or year of life, one must consult the calendrical selection tables used by that particular school.

The Mother of the Great Dao is named the Most High Primordial Sovereign, the Exalted Emperor. Her radiance is clear and numinous. Each of her honored names and titles has its own sacred image, which ordinary people cannot behold. People are ignorant of her and have never heard of her; what they hear is therefore obscured by confusion. Those who wish to receive her scripture must be resolute in their intent. They should remain solemn and reverent, recite her true name, and dare not invent anything. The practice of honoring the Real begins here.

Bearing her image, purifying the mind, making morning obeisance, and receiving her with faith; revering and trusting one’s teacher and lineage—when one stands before her, the gaze, channels, and mind become settled, and Dao and De arise naturally. Deluded thoughts may arise, yet one should put the teaching into practice, preserve and nourish oneself, and forget death. In this way one may leave the realm of immortals and enter the realm of the Real, and in time reach the destination. Was not the Exalted Emperor born at the beginning of Primordial Chaos, her great De manifesting beyond the bounds of all ages?

Shangqing Lingbao Great Method (Part Two): A Plain-Language Interpretation

Bathing to Remove Impurity in Unclean Places

When someone is in an unclean place, they should bathe and “release the body”—that is, ritually cleanse the body—to remove impure Qi. The procedure is as follows:

Take ten liang of bamboo leaves and four liang of peach branches, after peeling away their outer bark. Put them in one hu and two dou of clear water and boil the mixture in a pot. Remove it from the heat and let it cool until it is comfortably warm, then use it to bathe. This will dispel all kinds of contaminating influences.

This method not only removes impurity but can also prevent and treat damp impediment, sores, itching, and other ailments. Bamboo leaves are naturally hollow and plain, with white interiors; peach branches can repel malign influences and dispel impurity. These two ingredients are therefore used to cleanse the body of dregs and turbidity. When heavenly beings travel in the lower realm and return to the upper realm, they always bathe themselves with this water. The common methods in the world, such as talisman water or rinsing the mouth with spells and swallowing the water, cannot compare with this prescription. It is even better to use it for bathing, though there is no need to wash the hair with it. The plain decoction used in corpse refinement is just right for bathing. This is a truly wondrous and secret method.

The “Talisman for Dispelling Impurity,” Also Called the “Talisman for Gathering Impurity,” Given by Lady Wang of Ziwei

This method was secretly transmitted by my revered teacher. Now that I have vowed to compile and edit the Great Method, I dare not conceal it. The procedure is as follows:

Make a tablet from catalpa wood, shaped like an ordinary audience tablet, but somewhat smaller. Write or carve the talisman described above on it, and keep it clean and protected at all times.

After eating meat or stepping on something impure, or when urgent practice leaves no time to bathe, first boil seven he of water with sweet flag and use it to rinse the mouth. Then tap each palm seven times, wipe the eyes with both hands, and recite:

Let accumulated impurity flow away with the water;
let it all depart through the spirit window.
Quickly, in accordance with the statutes and commands.

Then burn incense before the sacred image, click the teeth forty-nine times, and take up the tablet. Extend the talisman for gathering impurity in front of the body, breathe onto it from the mouth, and recite:

Impure Qi depart; upright Qi enter.
Upright Qi remain; impure Qi depart.
The thirty-six contaminations and thirty-six impurities—
may the divine talisman gather them all.
May the Crimson Palace be at peace and unified,
and the spirit portals be bright and clear.

When the recitation is finished, put the tablet back, turn around, form the hand seal of the Northern Dipper, perform the Dipper steps, draw in one breath of Qi from above, release the hand seal, and then proceed with the ritual. This is an emergency measure. For more important rites, such as ascending the altar, paying formal audience, presenting memorials, or conducting incense offerings and cultivation, one must still bathe according to the prescribed ritual.

Temporary Dispensation: Adjustments When There Is a Death

If a practitioner who should be conducting the rites suffers a major bereavement—the death of a parent or transmission master—they must prepare a formal document and report it, request three days’ leave, notify the officials under their authority, and close the meditation chamber, suspending cultivation and ritual services. They must not conduct incense offerings and cultivation.

If an urgent change of circumstances makes it impossible to submit a formal document in time, prepare a dispatch and hand it to the Merit Officer. Using earth (or possibly “above”) … [The original appears to contain missing or corrupted characters here; the general sense is that it describes the procedure for an urgent dispatch.]

Note: This text belongs to the ritual secrets of the Shangqing Lingbao tradition and concerns regulations for bathing to remove impurity, carrying a talisman for dispelling impurity, and closing the meditation chamber after a death. Lady Wang of Ziwei was an important female immortal of the Shangqing school in the Eastern Jin period, and is associated with works such as Essentials of the Many Scriptures. Terms in the text, including “release the body,” “contaminating influences,” “Crimson Palace,” and “performing the Dipper steps,” belong to Daoist cultivation and ritual practice. The final passage under “Temporary Dispensation” appears textually incomplete and should be checked against other editions.

The Great Shangqing Lingbao Rites (II): A Plain-Language Interpretation

1. Funerals and Impure Influences (“Submitting a Land Petition to the High Mystery,” and related passages)

Observing the full mourning period: When a close relative dies, proper observance calls for the full mourning period of three years, counted as twenty-seven months, with intercalary months excluded. This is the prescribed period for mourning garments.

How Daoist practice differs from ordinary mourning customs: The main Daoist concern is ritual contamination: the impure influence associated with a corpse and the period when it lies in state. Once the body has been placed in its coffin and buried, and the impure influence has been cleared away, the practitioner may, after one hundred days, take leave as prescribed to undergo purification, then return to the quiet chamber for practice. The mourning observance should continue until the three-year period is complete. If one follows the older custom of observing only one year of full mourning, this does not conform to the formal mourning regulations; still, one should not let the entire year’s morning practice go to waste.

When the body has not yet been buried: If the coffin has not yet been taken out for burial and someone is keeping watch beside it, that person must not enter the quiet chamber, no matter how many days have passed.

After mourning ends, and contact with the corpse: After completing the mourning period, observe an additional month, then submit the prescribed petition to report completion of purification. During mourning, do not attend to the corpse or approach it to manage funeral matters. The same rule applies to mourning garments of the “great achievement” rank and below: do not approach the corpse. One may first take three days’ leave, undergo purification, and then return to the quiet chamber. For funerals outside the great mourning category, there is no need to approach the corpse; simply keep away. Paying respects to the bereaved, however, should not be neglected. Undergo purification immediately after paying your respects. Even when someone is not a relative, however close the relationship, it is advisable to avoid ritual contamination.

After the funeral: Once the work of the funeral is complete and purification and bathing are finished, report the matter to the appropriate divine office, then resume duties such as those of liturgical officers and attendants as usual.

2. Impurity Associated with Childbirth

Ordained Daoists: Ordained Daoists living in a Daoist temple must always avoid the place when childbirth occurs.

Lay practitioners cultivating the Dao: For those who practice at home, family obligations and human feeling may make it impossible to stay away when a child is born. They must wait until the child is one month old before undergoing purification and returning to the quiet chamber, following the same procedure as above. All other forms of impurity associated with childbirth should be avoided strictly. Violations are subject to disciplinary penalties under the regulations.

3. Haircutting Incantation

Meaning of the incantation: The mysterious radiance in the Mudball Palace, within the brain, preserves the Jing and keeps it enduring. The moon is hidden on the left, and the sun’s root is on the right. The Six Directions are purified and refined; the hundred spirits receive blessings.

How to use it: After reciting the incantation, swallow saliva three times. Regular practice can help prevent hair loss. Change combs often. When combing, aim to remove a generous amount of loose hair, but do not comb until it hurts. An attendant may comb your hair as well; it is best if plenty of loose hair comes away. In this way, the blood will not stagnate and the hair roots will grow firm. Practice this facing the direction currently at its peak.

4. Bathing Incantation

Meaning of the incantation: Heaven and earth open into clarity; the Four Great Elements remain constant. Mysterious water washes away impurity and drives off ill omens. The paired youths guard the gates, and the Seven Perfected settle in their chambers. Numinous saliva refines and pours down; the myriad Qi blend in harmony. Within and without, all is favorable and upright; may this yellow robe be preserved. Hasten, in accordance with the statutes and commands.

5. Incantation Before Eating

Meaning of the incantation: The five flavors of the hundred grains flow into the spleen and stomach; the five organs are at peace. Corpse demons fall forever; the Seven Generations of Ancestors receive blessings; may life endure and vision remain clear.

6. Undressing Incantation

Meaning of the incantation: Having received the mandate from the Great Emperor, ascend to the Nine Palaces. May the hundred spirits settle into their proper places, arrayed in attendance around the divine lord. May the soul and Qi be harmonized, refining the abundant radiance of the five organs. May mysterious fluids pour through the hundred bones, and the seven vital fluids fill the empty spaces.

Notes: “Entering the quiet” means entering the quiet chamber for practice. “Taking leave as prescribed” means requesting leave according to the regulations. “Reporting to the divine office” means submitting a report to the Daoist administrative bureau. “Liturgical officers” refers to the officials responsible for safeguarding ritual proceedings. The incantations in this text are brief formulas recited before carrying out an activity. They accompany everyday purification practices such as swallowing saliva, bathing, eating, and changing clothes.

A Plain-Language Interpretation

Fire and bells ring out together, their radiance shining; they destroy ghosts and drive away calamity. Above, may the immortals grant protection and everlasting life without end.

(The fire bells ring together and flash with light, driving away ghosts and dispelling danger. I pray to the immortals above for protection and endless longevity.)

Bedtime Incantation

(Recite when going to bed.)

Heaven has its Nine Sovereigns, and Earth its Nine Palaces. My body has a hundred joints, with myriad spirits following at my side.

The Three Corpses are subdued and destroyed; the Five Viscera flow freely. The Three Dantian and four limbs—whether moving or at rest—keep to the center. The Dragon, Tiger, and Eight Trigrams attend my jade-like form. May ghosts, demons, and myriad spirits never intrude upon the true palace.

In broad terms: Heaven has the Nine Sovereigns and Earth the Nine Palaces; the many spirits accompany me through every joint of my body. The Three Corpses—the three harmful “corpse spirits” within the human body—are subdued, and Qi and blood flow freely through the Five Viscera. The upper, middle, and lower Dantian, along with the four limbs, maintain centeredness in motion and stillness. The Dragon, Tiger, and Eight Trigrams protect my body, and ghosts and demons may not disturb the true palace, the dwelling place of the spirits within.

Toilet Incantation

(Recite when entering the toilet.)

Spirit of Left Virtue, Spirit of Left Virtue, Lady of the Left Department of Earth. Remove my name from the register of the dead and enter it in the register of the living.

In broad terms: I invoke the Spirit of Left Virtue and the Lady of the Left Department of Earth, asking that my name be removed from the register of the dead and entered in the register of the living. This is a prayer for protection and continued life.

Purification and Prohibitions

(According to the ancient liturgical regulations.)

In the Daoist Canon, prohibitions for purification days are scattered across scriptures and proclamations according to ancient liturgical rules, so they cannot all be listed here. This section gives only the points commonly observed when undertaking purification.

Rituals to establish an altar and pray for blessings, ascend the altar to present a petition, submit memorials, or confess faults and seek forgiveness should all be performed on the prescribed purification days. Even without a specific prayer to make, one may use these days to discipline one’s conduct and reduce one’s faults, as an aid to spiritual cultivation.

One should keep away from things that should not be approached, foods that should not be eaten, and anything that clouds the mind or defiles body and spirit. If one’s body and mind remain in a state of moral integrity and stillness, if one remembers this both awake and asleep, and if none of one’s actions violates the precepts, then every moment is a time of purification. Why be bound to a particular day? Conversely, if one does not cultivate oneself or uphold the precepts, oversteps the registers and ritual authority, or violates prohibitions, then the Three Officials will examine and punish, the Five Emperors will correct the faults, the nine ancestors will share the blame, and the individual will bear the penalty. This is not because the Dao lacks compassion, but because it is the natural consequence of one’s actions.

The twenty-third section of the Tiantai liturgy, “Regulations for Purification and Precepts,” contains ten precepts belonging to the basic Lingbao liturgy; these have already been included in the first section. The divisions of purification days and the liturgical rules are otherwise similar, but most of the cited scripture titles belong to the Three Caverns classifications. Some titles absent from ancient editions are now in circulation and should not be accepted as authoritative without due caution.

Auspicious Days for Bathing

(The days of Eastern Well are commonly chosen.)

The tenth day of the first month, the eighth day of the second month, the sixth day of the third month, the fourth day of the fourth month, the first day of the fifth month, the twenty-seventh day of the sixth month, the fifteenth day of the seventh month, the twenty-second day of the eighth month, the twentieth day of the ninth month, the eighteenth day of the tenth month, the fifteenth day of the eleventh month, and the thirteenth day of the twelfth month.

Volume: The Great Rites of the Shangqing Lingbao, Volume Nine.