《洞真三天祕諱》

Interpretation of the Dongzhen Santian Mihui (Secret Names of the Three Heavens)

This scripture records the sacred names of the Three Heavenly Sovereigns and the incantations of the Nine Stars, primarily used for dispelling calamities, resolving misfortunes, and aiding in spiritual cultivation and protection.

[Names of the Three Heavenly Sovereigns]

In times of crisis, disaster, or illness, first silently recite the true names of the Three Heavenly Sovereigns in your mind: loudly call out their names three times, then whisper the names of the Three Masters three times. This will eliminate afflictions and ailments.

• Shangqing Weitian (Highest Celestial Realm) Sovereign’s true name: Fang
• Zhong Yuyutian (Middle Celestial Realm) Sovereign’s true name: Yuan
• Xia Taichitian (Lower Celestial Realm) Sovereign’s true name: Deqiu

[Names of the Three Masters]

• Left Wushang Zhenshi (Supreme True Master) name: [Uncommon character: 𡙎]
• Right Xuanlao Zhenshi (Mysterious Elder True Master) name: Zhong
• Central Taishang Zhenshi (Most High True Master) name: (missing in the original text)

Remembering the true names of these Three Sovereigns and Three Masters grants longevity and immortality. In daily life, one should frequently meditate on these names and persist in virtuous deeds. When encountering disasters, one may perform the Bugang ritual (a form of Yubu, or "Pace of Yu") to dissolve misfortune. If a formal ceremony is impossible, simply walking along the celestial directions of the stars while reciting incantations and making vows is also effective. Regularly visualize the sacred titles and celestial platforms of the Northern Dipper (Beidou) Star Lords—never forget them.

[Nine Star Incantations]

When consulting star charts, pacing the stars, or upon waking and retiring, first tap the teeth nine times and silently recite the Nine Star Incantations:

1. Taixing (Mystical Pivot Star): May I soar as an immortal through the heavens.

2. Yuanxing (Northern Terrace Star): May I wander the palaces of the immortals.

3. Zhenxing (Supreme Star of the Nine Poles): May I command auspicious clouds across the Three Realms.

4. Niuxing (Jade Root Star): May my name be inscribed among the ranks of immortals.

5. Gangxing (Celestial Balance Star): May I ascend to the Shangqing (Highest Clarity) Heaven.

6. Jixing (Star of Life’s Mechanism): May my name be recorded in the registers of immortality.

7. Guanxing (Mystic Yang Star): May I be attended by jade youths.

8. Dixing (Star of the Exalted Jade Emperor): May I enter the sacred halls.

9. Zunxing (Star of the Great Emperor of Taiwei): May I dwell in the Cinnabar Jasper Paradise.

After reciting all nine incantations, tap the teeth nine more times, then rest as desired. If "fiery Qi" (a sign of Neidan, or internal alchemy practice) arises in the mouth, it signifies communion with the Dao.

[Exorcism Method]

When confronting malevolent spirits or wicked individuals, immediately visualize the Northern Dipper’s seven stars pointing toward them. Hold your breath and silently recite:

"I am the Celestial Eye, walking with the Dao. My spirit is like lightning, illuminating the eight directions. I perceive all things; nothing can resist me."

This ensures that evil spirits and deceitful beings dare not approach.

[Method of Lying Under the Dipper]

The Northern Dipper’s seven stars form a canopy of Taiji (Supreme Ultimate) purple Qi, the spiritual palace of Xuanzhen (Mystic Truth) energy, and the abode of the Nine Star Lords.

The Dongzhen Santian Miwei (Secret Instructions of the Three Heavens) scripture primarily expounds two sets of Daoist practices for cultivation and exorcism, which I will explain section by section:

The first section details nighttime cultivation methods:

Practitioners must study the true Dao in the quiet chamber of the Celestial Venerable (the highest deity in Daoism). When retiring at night, they should visualize the Big Dipper positioned directly above their bed, arranged according to a specific stellar configuration, with their head oriented toward the nine polar directions. During practice, vital Qi (energy) should be guided upward to the Niwan Palace (crown-point acupressure location), while mentally anchoring both feet upon the two sovereign stars. Silently recite aspirations for celestial ascension while visualizing the Exalted Divine Sovereign gathering one's seven Po (corporeal souls) and the Grand Tenuity Star Lord governing the three Hun (ethereal souls) — grasping the Northern Terrace Star with the left hand and holding the Jade Pivot Star in the right. Eighteen years of such practice enables rejuvenation, where the essence of nine stars will manifest as nine immortal elders guiding the practitioner to daylight ascension.

The second section describes disaster-relief exorcism techniques:

When summoned to dispel calamities, the Daoist priest must proceed as follows: First step three paces beyond the threshold, stand upright, click the teeth three times, silently invoke the names of the seven stellar souls, recite esoteric incantations while performing prescribed stepping patterns. During chanting, maintain closed-eye visualization of stellar deities — even in emergencies, follow each step meticulously. After completing the incantation, maintain the Wogu hand-seal (thumb pressing the base of the ring finger). At thirty paces from the afflicted residence, visualize conflagration consuming the old dwelling; at twenty-five paces, envision kidney-originated true water extinguishing the flames and reconstructing the house. Before entering, click teeth twenty times, perform nine Yu Steps (the legendary pace of Yu the Great), while visualizing three generals with celestial troops forming protective formations, supplemented by mental projections of five directional star-generals and four seven-star canopies overhead — thus entering fearlessly.

When seated, face either the monthly auspicious direction (Yuejian) or annual sovereign position (Suwang), holding breath upon sitting. Alignment with both directions is ideal, but strictly avoid inauspicious time periods. After settling, chant incantations directing the host to prepare the ritual space (outdoors in clear weather, indoors during rain) with mats, altar tables, and incense — oriented eastward by day, northward by night. Place a water basin before the altar with a broadsword laid crosswise, while calculating the Big Dipper's orientation and the Ghost Gate (northeast, considered inauspicious). Upon receiving the petitioner's written appeal, the priest adjusts robes, purifies mouth and tongue with rinsing, then ignites incense to commence invocation.

The final section specifies application scenarios:

This method applies to banishing nightmares, supernatural phenomena, fatal illnesses, malicious attacks, theft, etc. For annual plague prevention, treating spiritual afflictions, dispersing miasmas, or seeking blessings, use large basins filled with water mixed with fine sand, pebbles, and proportionate red beans (quantity determined by dwelling size) — these purification materials must be placed at the Ghost Gate position. Carefully select auspicious dates (the Xinyou and Renxu days within the Jiayin decade are inauspicious; all others are favorable).

Note: "Wogu" refers to the Daoist hand-seal with thumb pressing the ring finger's root; "Yu Steps" denote the star-treading pace attributed to Yu the Great; "Ghost Gate" indicates the northeast direction, regarded as inauspicious in Daoist cosmology.

This scripture documents a complete Daoist ritual process for exorcising malevolent influences and healing illnesses, comprising several key stages:

First, practitioners must recite incantations after daily activities like eating, resting, or using the toilet. When facing urgent medical cases, the Daoist priest holds a bowl of salt water while chanting thrice toward the patient, simultaneously visualizing protective deities. The term "cun shen pei yi" (spirit visualization and ritual attire) refers to the meditative practice of summoning guardian spirits.

Next comes the transformation method: visualizing the left eye becoming the sun and right eye the moon, with the Big Dipper appearing above the head and below the feet, while the body morphs into the Azure Dragon, White Tiger, and other directional deities. Special attention is given to the "gazing at the Northern Dipper" posture—left hand pointing downward to earth while fixing one's gaze on the seven stars, a classic Daoist stance for divine communication.

When treating illness, standardized protocols require reporting to the Northern Dipper and various deities: first invoking honorific titles like the Most High Lord Lao (Taishang Laojun) and Celestial Master (Tianshi), then stating the patient's name, ailment, and cause of misfortune. The "Three-Five Generals" mentioned here represent an important group of Daoist guardian warrior-deities.

The final stage involves the Northern Dipper summoning technique: facing north while tilting the head upward to visualize the seven stars emitting crimson light, then loudly calling each star lord's true names (Kuí, Gāng, etc.). This "Seven Stars invocation" magic is commonly used to dissolve sudden misfortunes, with each stellar deity having specific functions—for instance, Kuí Xing specializes in dispelling calamities.

The complete ritual integrates distinctive Daoist practices like transformative visualization, mantra recitation, and stellar worship, embodying the tradition's "using deities to subdue demons" medical philosophy. The mentioned "Demon-Slaying Envoys" and "Rebellion-Quelling Envoys" represent specialized divine manifestations for conquering disease-causing spirits.

This scripture primarily describes ritual methods for dispelling misfortunes through worship of the Big Dipper (known in Daoism as the "Seven Lords of the Dipper's Pivot"), along with ten related precepts. Here's the interpretation in plain terms:

Ritual Procedures:

1. Preparation of Offerings: Requires high-quality clear wine, incense cakes, fresh fruits and other pure offerings. Special emphasis is placed on seven portions of dried dates and chestnuts, ten taels of eaglewood incense, and one incense burner for each of the five directions.

2. Altar Setup: Must establish a purified altar at midnight in a secluded location. After completing the arrangements, loudly invoke the Seven Lords seven times to invite their presence, then perform seven prostrations before making petitions (specific wishes may be stated, repeated seven times).

3. Important Notes: All offerings must be consumed on site—none may be shared with others. Any leftovers should be buried at the altar site, taking care that chickens or dogs don't witness this. After the ritual, one must not look back.

Simplified Emergency Ritual:

When facing urgent disasters: Face north and shout three times to summon the Dipper Pivot Lords and their generals (including Generals Tang, Ge, and Zhou). Explain the disaster situation and promise to hold a thanksgiving banquet afterward. If successful, fulfill the vow by offering silk fabric (ranging from 50 chi to 15 zhang depending on the severity of disaster and one's means) as gratitude.

Ten Fundamental Precepts:

1. Never envy those more talented than yourself

2. Never indulge in drunkenness that defiles the Three Palaces (upper, middle and lower Dantian)

3. Never commit adultery with another's wife

(The original text doesn't provide complete subsequent precepts)

Note: The "Three-Five" mentioned refers to Daoism's system of Three-Five Generals, while the "Three Honored Ones" indicates the supreme Daoist deities—the Three Pure Ones (Sanqing). These rituals belong to Daoism's "Zhaijiao" sacrificial system, representing important early Daoist methods for averting disasters and seeking blessings.

This passage comes from the Dongzhen Santian Miwei (Secret Instructions of the Three Heavens Cavern of Perfection) and outlines the Ten Precepts practitioners must uphold and the Ten Evils they must avoid. Here's a modern interpretation:

The Ten Precepts:

1. Do not crave lavish food or fine clothing

2. Do not despise the elderly, sick, poor, or those of low status

3. Do not slander virtuous people or attack fellow practitioners

4. Do not hoard treasures while refusing to give alms

5. Do not kill living beings to sacrifice to malevolent spirits (the "Six Heavens deities" refer to unorthodox spirits)

6. Do not falsely claim scriptures are inauthentic

7. Do not betray your master's kindness or deceive novice seekers

8. Treat all living beings with equality

9. Cultivate benevolence and filial piety in your heart

10. Maintain single-minded devotion to the Dao

Those who observe these precepts will have their merits recorded in the celestial courts (Nangong, the Southern Palace where immortals dwell), bringing blessings to nine generations of ancestors, liberating them from the sufferings of the underworld (Jiuyou, the Ninefold Darkness of deepest hell), and ultimately achieving immortality.

The Ten Evils:

1. Drunkenness, lust, and insatiable greed

2. Secretly defaming Daoist practitioners

3. Disrespecting masters, neglecting Daoist teachings, or behaving arrogantly toward the Three Treasures (Dao, scriptures, and teachers)

4. Stealing scriptures or distorting essential teachings

5. Failing to return borrowed items or deceiving common people

6. Killing creatures to satisfy gluttony while speaking hypocritically

7. Being unfilial to parents or acting against Daoist principles

8. Reciting scriptures perfunctorily while clinging to self-righteousness

9. Harboring resentment toward others and venting anger indiscriminately

10. Arbitrarily altering scriptures or denying cause and effect

Consequences of committing these evils:

Offenders will face calamities in this life and suffer hellish torments after death—hugging bronze pillars, climbing mountains of blades, boiling in oil cauldrons. Even in rebirth, they'll only return as beasts. Retribution for good and evil is as clear as sunlight and moonlight (Sanguang, the Three Luminaries of sun, moon, and stars), while the cycle of life and death follows like a shadow.

The scripture emphasizes: These precepts exist to deliver sentient beings from suffering—they must be remembered and practiced diligently.