《張三丰先生全集》Vol. 16

Preface to the Annotated Wenchang Dijun Heart-Opening Spell (in Vernacular)

In the inner scriptures of the Daozang (Daoist Canon), Gautama (Shakyamuni) is regarded as the “Two-Footed Honored One.” “Two feet” means that both blessing and wisdom are perfectly complete. The blessing spoken of by the World-Honored One is not worldly wealth and glory, but the blessing revered by gods and humans and overflowing with the seven treasures; the wisdom he speaks of is not the cleverness of worldly cunning or of words and letters, but the wisdom that penetrates the ten directions and teaches the Dharma with flower-like eloquence. Tracing its origin, it comes from many kalpas of ascetic practice and many lifetimes of investigation, until the six perfections and myriad practices are perfectly complete; thus blessing and wisdom are like the sea, gathering the immeasurable. Yet in the beginning he too was as troubled and as blind as sentient beings. Therefore, at Snow Mountain, seeing the bright star, he awakened to the Way and sighed: “All sentient beings inherently possess the Tathagata’s wisdom; only because of deluded thoughts and attachments do they fall by themselves.” From this it is clear that the non-arising of blessing and wisdom is entirely due to deluded thoughts obscuring them. When deluded thoughts arise, the true nature is hidden; when the true nature is hidden, human desires run rampant and heavenly principle is extinguished; few indeed escape falling into the realm of birds and beasts.

The Great Emperor Wenchang of Zitong presides over the primordial cycle of rebirth and controls the laurel register of scholars. He manifests ninety-seven transformations and passes through billions of kalpas. The World-Honored One sealed him with the title “Tathagata,” the Jade Emperor bestowed upon him the ruyi scepter, and through the flying phoenix descending upon the brush he saves sentient beings. Pitying the foolish, obstinate, orphaned, and unsupported, he first revealed the Yinzhi Wen (Treatise on Hidden Virtue) to lead people to seek blessings, and also expounded the Kaixin Zhou (Heart-Opening Spell) to lead people to seek wisdom. For sentient beings without wisdom, though they have eyes and ears, are no different from the deaf and blind; their suffering is equal to hunger, thirst, and poverty. Therefore he aroused great compassion and proclaimed this divine spell. If one can recite and uphold it without stopping, like the solitary wasp intoning over the green caterpillar, then one’s intelligence and wisdom will be no different from Wenchang’s—brought about simply by one thought of courageous and sincere resolve.

This spell previously had no commentary. Now I have carefully elucidated it, so that people may know that the Three Powers are a single continuum and that even Heaven and Earth are still brought into play by us. Only then will they believe that this wisdom is inherent in everyone, and is not the petty intelligence and small wisdom of dust-stained consciousness and clever discrimination. Vast torrents of words and writing that races like the wind are merely its lesser aspects. Those who recite this spell should study the Yinzhi Wen to cultivate blessings; if they accumulate without ceasing, why worry that they cannot reach the Two-Footed Honored One?

Respectfully composed by Menglian Jushi Zhang Shiluo.

The Complete Works of Master Zhang Sanfeng · Wenchang Emperor (Wenchang Dijun)’s Heart-Opening Divine Spell and Fulu (Talismans and Registers) — A Vernacular Interpretation

Heart Spell, First

The Great Emperor of the Nine Heavens (Jiutian Dadi) wears white robes; sun and moon illumine heaven and earth. Those who can reverently revolve and follow obtain intelligence like this.

The Huang-Lao method of cinnabar and lead is fitting when joined with recitation; the Five Spirits guard and the Eight Sages protect. Recite without cease, and ten thousand spirits come to respond.

I preside over the Great Transformation, radiating light and brilliance; the heart’s blockages open, dullness is removed, confusion eliminated. Recite and hold ten thousand times, and literary accomplishment becomes rare jade.

The source of words is vast; the brush formation gallops like wind. The Nine Heavens open and transform; celestial chapters penetrate the subtle. The Mysterious August Emperor issues the command: do not delay, do not disobey. Swiftly, swiftly, as by the statute and command of the Primordial August Emperor.

Zongchi (Dharani) Spell, Second

Father of the Brilliant Sun, Mother of the Solitary Void. The poised heavenly talisman takes charge with me. With the spirit talisman in my palm, who dares withstand?

Those who follow me are fortunate; those who oppose me perish. I charge you to write the talisman: ten thousand auspices and a thousand blessings. Going with it to the palace gates, one’s surname is displayed and name spread.

Fame and office as one wishes, greatly manifested in the imperial capital. Future and past, success and failure, rise and fall, fortune and misfortune, good and evil—examine them together with me.

I receive the command of the Nine Heavens Mysterious August Highest Immortal. Swiftly, swiftly, as by statute and command.

Wuji (Limitless) Spell, Third

The ultimate of the Limitless; the Shen (spirit) that is not Shen. Utterly identical with the Supreme Lord, without image or name. Emerging from being and entering nonbeing, within nonbeing there is truth.

In the primordial chaos before Heaven, how can the Four Images be divided? Above, it exhausts the nine levels; below, it penetrates the Dark Obscurity. Awake and undimmed, luminous and numinous.

The Mysterious Emperor’s upright Qi (vital energy) comes to unite in my courtyard; ten thousand transformations become one, and the one becomes clear. Clear, limpid, profoundly still: the Mysterious Origin Sage Truth.

Practice Instructions

For the three spells above, recite nine times each morning and evening, visualizing the Emperor’s image in the mind. Naturally the heart will open to spiritual wisdom, and when you lift the brush, words will flow like water. Whether old or young, recitation brings response and efficacy; the wondrous states within cannot be fully enumerated.

Heart-Opening Talisman (When installing or drawing it, recite the Heart-Opening Spell)

Inside the large circle write: “Disciple So-and-so, born in such-and-such year, the heart-matter is completed”; add the three sacred taboo names; use seven circles to smear below the rain [character] and write. May literary radiance swiftly appear at the Dipper and Ox, Qian and Gang. The three sacred taboo names are Hong, Cheng, and Ming (the taboo names on the talisman are written according to the original register).

Zongchi Talisman (Recite the Zongchi Spell)

The talisman pattern is: first, a Three Terraces circle; second, Zhen; third, Rain; fourth, Field; fifth, a vertical stroke; sixth, a curved circle; recite the Li decree.

Note: Wenchang Dijun is the deity in charge of fame and literary fortune. This text is the “Heart-Opening Divine Spell” and Fulu register transmitted in Zhang Sanfeng’s lineage, for morning and evening recitation, visualization of the Emperor, and writing talismans. Terms such as cinnabar and lead, the Five Spirits, the Eight Sages, the Mysterious Emperor, and “by statute and command” are all Daoist cultivation and talismanic incantation terminology.

The Fire-Heaven Venerable Sage Incantation (Huotian Zunsheng Zhou) is recited as “Dou Shao Quan Heng Bi Fu Piao”; the seven-character incantation is also recited as “Dou Shao Quan Heng Bi Fu Piao.”

Eighth: in the small circle on the left, recite “Fu”; in the small circle on the right, recite “Bi.” In the ninth large circle, write the disciple’s name, birth year and age, and heartfelt concern, seven characters in all, and then erase them. Tenth: Chen. Eleventh: Xianlong. Twelfth: Qiangang. Thirteenth: the year’s branch and stem. Fourteenth: Yu (Rain). Fifteenth: Sanxin (Three Hearts); when writing the character xin (heart), begin the stroke from the middle. Sixteenth: Jiangzhi Gong Wenguang. Seventeenth: draw the hexagram (the Kun hexagram), starting from the top. Eighteenth: draw the taboo names of the Three Sages as before. The three characters Hong, rain-over-Cheng, and rain-over-water-radical-plus-Ming are written inside the large circle. Nineteenth: Tongxian (Communicating with Immortals). Twentieth: Chiling (Imperial Command).

Preface to Understanding the Shenguang Scripture

The method of Shenguang (Divine Light) has existed for a long time. I have consulted ancient texts: this method originally came from the transmission of Qibo. At first it was used only to test whether something existed or not, as a secret for determining life and death, longevity and early death. In the Han dynasty, Zhang Zifang (Zhang Liang) received a celestial book from Huang Shigong and began to use it in military campaigns, inferring victory or defeat and good or bad fortune by observing the five colors; the method became even more wondrous and its theory more complete. Emperor Gaozu (Liu Bang) once wanted to attack the Xiongnu; when he tested with the Shenguang method he obtained a blue-white color. Zifang considered it inauspicious, but Gaozu did not listen, and the result was the siege at Baideng—this is clear proof.

In later ages, worthy people and gentlemen often extended this method to deal with human affairs; it is merely a matter of understanding its principle, and it is truly not empty talk. If a person has Shenguang, it is like plants and trees having essence that waxes and wanes, so that flourishing and withering can be known in advance—this is a natural principle that cannot be escaped. Human Shenguang is exactly like this: the principle is utterly true and not false, the method utterly simple and not cumbersome. Used to protect the body, avoid calamity, and in going out and coming in, rising and resting, it is beneficial in all undertakings.

I have lived at home for several decades and passed through many troubles, yet never met with an unexpected calamity; this was entirely due to the protection of this method. Gentlemen of later times who obtain this scripture should treasure it and must not show it to unsuitable people.

Respectfully composed by the disciple Wu Haiyun.

The Shenguang Scripture of Receiving the Orthodox Primordial Mechanism

From the posthumous collection of Master Zhang Sanfeng, compiled by the disciple Wu Haiyun.

Essential Formula for Obtaining Verification

Method for Testing the Shen Light

To test the Shen light (shenguang), one must first clarify the mind and quiet the thoughts, and silently and reverently visualize: one visualizes the direction one faces, the matter to be undertaken, and the person one wishes to meet and speak with. After the visualization is settled, press the middle fingers of both hands on the left and right “Moon Caverns” (yueku; a Daoist term for the eyes or the area between the eyebrows, etc., where the Shen light is manifested), and gently shake them; the Shen light will then appear of itself.

The significance of the light’s colors is as follows: blue-green indicates worry; white indicates a false alarm; red and yellow indicate auspiciousness and approaching joyful events; black indicates great misfortune. If no light is seen at the time of testing, then within a few days one’s nature and life (xingming) will come to an end.

A Verified Account of Origins

The Shen light is the ruler of the whole body and the refined essence of the five viscera; it is rooted in the Numinous Terrace (lingtai) and appears at the Moon Cavern. It does not depend on human effort, and its verification is as if divine.

In former times, Li Guangbi, camping in the wild, tested the Shen light and found it inauspicious; knowing that Gao Hui had a plot, he urgently moved camp to avoid it and so escaped disaster. This was because he had obtained this method. Confucius, not seeing the Shen light for ten days, knew that his death was near, and thus uttered the lament of Mount Tai and the Liang River. In recent times, Buddhist monks who foreknow the time of their death also rely on this method (it is not recorded in the histories).

I received the transmission from an extraordinary person: if a gentleman obtains it, he can command troops to punish offenses; he can avoid hasty packing for a distant journey; he can avoid future calamities; he can dispel doubts in undecided matters; he need not resort to yarrow stalks or tortoise shells, nor labor his thoughts.

But one must rectify the mind and make the intention sincere before one can obtain it. If one seeks luck through presumptuous intentions and an improper mind, then the spirit will not remain—how can auspiciousness or inauspiciousness be relied upon? A gentleman who follows principle, having obtained this, should treasure and keep it secret; it must not be transmitted to unsuitable people.

Preface to Settling the Spirit Decoction (Dingshen Tang)

Whenever one is in hurried circumstances, or when affairs disturb the mind and make one timid, the spirit will surely be unsettled; when the spirit is unsettled, the light will also become erroneous because of it (biased or mistaken). Therefore one must first take Settling the Spirit Decoction; only then will the mind be settled and the spirit calm, and the test will naturally always be accurate.

Formula for Settling the Spirit Decoction

The ingredients are: asparagus root (tianmendong), one liang (tael), with the core removed; ginseng, one liang, using large, moist, and rich roots, with the reed removed; Fushen (Poria with hostwood), three liang, peeled; stone calamus (shichangpu), five qian (mace), using nine-jointed pieces, with the hairs removed; licorice, five qian, prepared and peeled; cinnabar (chensha), five qian, using bright granular pieces; and musk, one qian, using the genuine article, ground separately with the cinnabar until extremely fine.

The above ingredients are prepared according to method into a fine powder; mix the cinnabar and musk evenly, and take two qian, mixed with a decoction of Coptis (huanglian) and rush pith.

If qi and spirit are already settled and nothing else disturbs you, there is no need to take [medicine].

On Serving the Sovereign

In serving the sovereign, one must be loyal. Whether submitting a sealed memorial or speaking face to face, the slightest error may invite great disaster. Therefore, before offering advice, one must first, at midnight, observe the divine light (shenguang)—the omen spoken of in the scripture.

If the divine light is red and its flame bright, it indicates the sovereign is in good humor and will accept what you say. If it is yellow, round and bright, it foretells rewards, a banquet, or promotion in rank. If it is green (qing), expect a false alarm or empty fright. If it is white, your words will not be accepted and you may face punishment. If it is black, it is a greatly inauspicious sign and you should be especially vigilant.

On Facing Enemies and Punitive Campaigns

Whenever you face an enemy army or march out on a punitive campaign, observe the color of the divine light. If red or yellow shines bright and dazzling, it foretells a great victory; even if the foe comes with ten thousand horsemen, you need not worry. If it is green or black, or you cannot see the divine light at all, move camp elsewhere at once. If it is white, do not advance the troops; otherwise you may suffer routed armies and fallen generals.

On Sleeping Outdoors in the Wild

When lodging outdoors at night, or when a place feels suspicious, calm the mind and examine the divine light carefully. If it is green, treacherous persons may come. If black, enemy soldiers may attack. If white, those around you may harbor secret designs. If red or yellow flames are bright, you may rest at ease without fear.

If you are in a dangerous place and your eyelid twitches, the scripture holds: one twitch means something a li ahead; two or three twitches mean something two or three li ahead; ten twitches mean that within ten li there will surely be traitors or bandits. If you detect this beforehand, you can seize them at leisure.

On Travel at a Distance

When stopping to lodge near villages on a long journey, you must observe the divine light. If you cannot see it, and at the same time feel uneasy with eyelids twitching, leave quickly and do not enter.

If you stay beneath a valley, cliff, dead tree, or broken wall and cannot see the divine light, you may meet landslides, falling rock, trees toppling, or walls collapsing. When passing through quiet mountain forest, also watch the divine light; if you cannot see it, do not act rashly, lest you be harmed by tigers, wolves, snakes, or scorpions. Caution and forethought can avert disaster.

On Wind, Rain, Thunder, and Lightning

If sudden gale, downpour, or thunderstorm strikes while you are abroad, observe the divine light at once. If you cannot see it, flood, ground collapse, or city-wall failure may occur; do not linger, but move to higher ground to escape harm.

On Crossing Rivers

What follows turns to what one should heed when crossing rivers.

Crossing Rivers and Wading Waters

Whenever you must cross rivers or seas, or go to places where the water conditions are dangerous, one day beforehand you should examine the spirit light in your eyes (the omen light-colors seen in the eyes): if it appears red or yellow, you may cross; if blue-green, there will be strong winds; if white, heavy rain; if black, or if no light can be seen at all, then there is fear of capsizing, a broken rudder, or drowning, with life hanging by a moment—you must be cautious.

Diet

Whenever you drink wine at a banquet, or when staying away from home and invited by others, and you worry that food and drink may harm your body, you must first verify the spirit light. If it is a bright red flame, or yellow, round, and large, there will surely be joyful celebration and the pleasure of drink and satiety, and you will not be harmed. If it appears blue-green or white, it indicates disputes, or that the food and drink will be poor and you will not enjoy yourself. If the light turns black, you may be harmed by food and drink, choked by a bone, or accidentally consume poison, and disasters of every kind will arise.

Social Visits

Whenever you visit friends back and forth, you should also verify the spirit light. If the light is yellow or red, the other person is at home and will welcome you joyfully, with the pleasure of food and drink hospitality. If it is blue-green or white, then either the person is at home in hardship, or is busy with other affairs, or has encountered death, mourning, or some inauspicious matter, and has no time to receive you. If the black light does not go away, there will surely be unexpected troubles, and all matters will be inauspicious.

Illness, Life, and Death

For an ordinary person, if for seven consecutive nights the spirit light is not bright, or no trace of it can be seen, this mostly indicates danger and hardship. If during five nights there is one night when it can still be seen, there is no harm. It is best to examine it often at dusk; if there is none, then verify again at midnight. If there is light, then it is merely a disharmony of primordial Qi, and there will certainly be no danger of death. If you verify red or yellow, recovery may come soon; if blue-green or white, it only indicates lingering stagnation; if black, or entirely absent, then the time of death is near.

Method of Verification

Whenever you wish to obtain a verification, you must be alone on a quiet night, without letting others know, and examine in darkness. There is also no need to discuss it with everyone; the essential thing is focused and undivided seeking, so that ten thousand attempts bring ten thousand hits. If you act rashly and lightly, with countless worldly and selfish thoughts, yet wish the original Shen to be clear and pure and to verify and obtain true Qi, that will also be difficult. For when the Shen itself is confused and disordered, and you wish to test its efficacy, it is not that the technique is ineffective—it is the fault of the verifier. Be cautious.

Divination by Spirit Light

The Shen of the human body is in the heart, and the Shen of the heart is in the eyes; therefore the eyes constantly have spirit light. When the spirit light departs, disaster and hardship arrive. If the light is red or yellow, it is auspicious; if white, guard against armed trouble; if blue-green or black, there will be anxiety.

Vernacular Interpretation of The Complete Works of Master Zhang Sanfeng

Travel and Self-Protection (Internal Cultivation of the Eyes’ Light)

(Going in the direction where the light is located is greatly auspicious.)

Walk toward the direction where the “Shen light” (spiritual light) gathers when you look inward; this is generally auspicious.

(If the light in the left eye is present, go to the left; if the light in the right eye is present, go to the right.)

If you feel Shen light in the left eye and your intent is concentrated on the left, it is suitable to go to the left; the same applies to the right eye, going to the right.

When both eyes are inhabited, others cannot harm you.

If your intent in both eyes is stable and it seems that there is a “person” in your body (a guardian deity or your own Primordial Spirit), then external evils and human harm will find it difficult to approach.

Whenever you travel and your heart suddenly stirs and your nose tingles, urgently inspect the Shen light: green warns of treacherous people, black warns of thieves.

If, while out traveling, you suddenly feel flustered, or your nose becomes sour or itchy, immediately turn inward and observe the color of the Shen light: a green light mostly indicates petty and treacherous people; a black light mostly indicates thieves and robbers, so you should be on guard.

(Nao is pronounced “tiao.”) Whenever the tongue and lips move, the nao Shen light is absent, and consorts become thieves.

If the tongue and lips move when one should not speak, it shows that the intent is not on the Dao and the Shen light is scattered; at such a time, intimacy with consorts and women is like an “inner thief,” easily leaking Jing and exhausting Qi.

Whenever the heart and palms stir, the nao Shen light is absent, and making friends becomes a thief.

If you feel flustered and your palms tremble for no reason, this too means the Shen light is not present in the body; at such a time, making friends and socializing also disperse your energy like a “thief,” so you should not trust others lightly, and it is unsuitable to travel far or socialize.

Cundi (Zhunti) Heart Sutra (compiled by Wu Haiyun, disciple of Xiugu)

The following is the Buddhist Cundi ritual manual appended by the compiler, placed alongside the preceding Daoist travel instructions in the same book.

Cundi Mudra

Interlace the ring fingers of both hands, with the little fingers also crossed inside; extend both middle fingers straight and touch their tips together; bend the index fingers and place them against the first joint of the respective middle fingers; use the thumbs to press the middle joints of the two ring fingers.

Vajra Mudra

Press the thumb on the first joint at the base of the ring finger, curl the other four fingers, and form a fist with the thumb.

Diagram of the Names of the Fingers of the Left and Right Hands

In the diagram, five is the little finger, four is the ring finger, three is the middle finger, two is the index finger, and one is the thumb.

Mantra of Purifying the Dharma Realm

The mantra is Om and Lam (in the book indicated by Sanskrit letter forms).

Explanation (summary of the original meaning)

Dharani (the mantra of total retention) has an extremely high status in the sutras and Vinaya; it can remove karmic obstacles, lead beings to transcend birth-and-death, quickly realize nirvana, and attain the blissful dharmakaya. According to the perfect-and-sudden practice of Esoteric Buddhism, it is divided into two parts: first, the ritual procedure for recitation; second, the signs of successful practice. Here the recitation procedure is explained first.

Before daily recitation

One should assume the vajra posture: place the right foot on the left thigh (or sit casually as convenient).

Form the samadhi mudra

Open both palms upward, with the right hand above the left; touch the tips of the two thumbs together and place the mudra below the navel (beneath the navel chakra). This mudra can eliminate frenzy and distracting thoughts, making body and mind clear and settled; then enter the samadhi of the purified Dharma realm.

Visualization

Visualize the Sanskrit syllable Lam above your head; this syllable emits light like a bright pearl or a full moon. After stabilizing this visualization, then form the Vajra-fist mudra with the left hand... (The following text continues with further mantra recitation and signs of verification in the book; the excerpt ends here.)

Press the thumb against the first joint at the base of the ring finger, and curl the remaining four fingers around the thumb into a fist. This mudra can remove inner and outer obstacles and accomplish all merits. Hold prayer beads in the right hand and recite the “Pure Dharmadhatu Mantra” aloud.

(It can also accomplish all supreme matters.) Recite it twenty-one times. The “Om” syllable of this “Pure Dharmadhatu,” whether visualized or recited, can purify all three karmas of body, speech, and mind: if one’s clothes are unclean, reciting it makes them like clean garments; if the body has not been bathed, reciting it makes it as if bathed. If one purifies only with water, that is not true purity; if one purifies with this “Dharmadhatu” syllable, the “Om” syllable, that alone is called ultimate purity. Like a single pill of wondrous elixir turning iron into gold, one syllable of mantra can turn defilement into purity. A verse says: The syllable Om is bright white, marked and adorned with the syllable bhrum. When an aṃ dot is added above the Sanskrit letter ra, it becomes the syllable Om. Like a bright pearl on a topknot placed on the crown, the mantra is identical with the Dharmadhatu; immeasurable sins are removed. Wherever one contacts impurity, this syllable should be applied. If external conditions are truly lacking—no water for bathing and no new clean clothes—it is enough simply to purify with this “Om” syllable; if external conditions are present, first wash the body with water and then put on new clean clothes, so that inside and outside are both pure. This is recorded in detail in the various mantra ritual sutras.

Protective Mantra

Om ... (a two-syllable combination; the syllable lam in the departing tone, pronounced with a rolled tongue.)

The Sanskrit two-syllable combination above is the Protective Mantra. According to the Xianmi Yuantong Xin Yao (Essentials of the Perfect Penetration of Exoteric and Esoteric Teachings), this mantra can eradicate all karmic offenses of the five heinous acts and ten evils, remove various illnesses, disasters, nightmares, and all inauspicious matters caused by evil spirits, ghosts, and deities, and can accomplish all excellent undertakings, causing all wishes to be fulfilled. This mantra is the mind of all Buddhas: if a person recites it single-mindedly once, it can protect oneself, and all ghosts, spirits, and heavenly demons dare not come near; reciting it twice protects companions; reciting it three times protects the people in one household; reciting it four times protects the people in one city; and reciting it up to seven times protects the people of the four continents. As is extensively stated in the Mañjuśrī Mūla Ekākṣarā Mantra Sūtra. It is also acceptable to recite each of the above two mantras 108 times.

Great Bright Mantra

Om maṇi padme hūṃ (a two-syllable combination).

Vernacular Explanation

The Six-Syllable Great Brightness Mantra (Six-Syllable Great Brightness Dharani)

The six Sanskrit letters on the right are the Six-Syllable Great Brightness Mantra (also called the Six-Syllable Great Brightness Dharani, that is, the six-syllable heart mantra “Om Mani Padme Hum” and the like). According to the Xianmi Yuantong Xin Yao (Essential Points on the Perfect Penetration of the Exoteric and Esoteric), wherever this mantra is present, immeasurable Buddhas, Bodhisattvas, and the Eight Classes of Heavenly Dragons and Demigods assemble; it is also replete with immeasurable samadhi Dharma-gates. For those who uphold and recite it, seven generations of their clan attain liberation; even insects born in their clothes can attain the Bodhisattva stage. Such a person day by day fulfills the perfect merit of the six paramitas and gains inexhaustible eloquence and a pure accumulation of wisdom. The breath exhaled from their mouth, upon touching another person’s body, causes the one touched to be free from all poisons of anger and eventually to attain the Bodhisattva stage. Even if all the people of the four continents were to attain the seventh-bhumi Bodhisattva stage, the merit possessed by those Bodhisattvas would be equal, with no difference, to the merit of reciting the six-syllable mantra once.

This mantra is the subtle, wondrous original mind of Avalokiteshvara Bodhisattva. If one writes this Six-Syllable Great Brightness in large characters, it is the same as writing the eighty-four thousand Dharma collections; the merit obtained is equal and without difference. If one were to make Tathagata images from gold and jewels as numerous as motes of dust, that would not equal the merit of writing a single syllable among these six. If a person obtains this Six-Syllable Great Brightness, greed, hatred, and delusion cannot defile that person. If one wears and upholds this mantra on one’s person, one is likewise not defiled by the illness of greed, hatred, and delusion. For one who wears and upholds this mantra, all sentient beings touched by their body or hands, or seen by their eyes, will all attain the Bodhisattva stage and will never again undergo the sufferings of birth, aging, sickness, death, and so on. When this Six-Syllable Great Brightness had been spoken, seventy-seven kotis of Buddhas appeared at once and with one voice spoke the Cundi Mantra; from this one knows that this Six-Syllable Great Brightness and the Cundi Mantra are sequentially interdependent. This is recorded in detail in the Karandavyuha Sutra and other texts.

Cundi Mantra

The sixteen Sanskrit letters on the right are the Cundi Mantra (the heart mantra of Cundi Bodhisattva). According to the Xianmi Yuantong Xin Yao, this mantra can extinguish all karmic obstacles of the ten unwholesome deeds and the five heinous crimes, and can accomplish the merit of all pure dharmas. Those who uphold this mantra, whether lay or monastic…

Brief Glossary of Terms

Sanskrit letters: Sanskrit letters used for writing mantras. Eight Classes of Heavenly Dragons: the eight classes of Dharma protectors such as devas and nagas. Samadhi: meditative concentration, a state of absorption. Six Paramitas: the six perfections of giving, precepts, patience, vigor, meditation, and wisdom. Seventh-Bhumi Bodhisattva: the seventh stage in the Bodhisattva path. Koti Buddhas: a term for Buddhas, indicating that immeasurable Buddhas appear before one. Ten Unwholesome Deeds and Five Heinous Crimes: major categories of Buddhist offenses. Pure Dharmas: pure and wholesome dharmas.

At home one may drink wine and eat meat, have a wife and children; one need not deliberately choose the clean over the unclean. If one single-mindedly upholds and recites this mantra, even a short-lived person can extend their years and prolong life. Even Kāmala, a stubborn skin disease, can be cured—how much more other illnesses. If one practices according to the method and still does not eliminate them, such a case does not exist.

In the Chan tradition’s Record of the Transmission of the Lamp, an ancient saying is cited: Juzhi merely recited a three-line mantra and did not seek fame, yet surpassed everyone—this is what it means.

If in one place one recites the mantra for a full forty-nine days, Cundi Bodhisattva will send two holy ones to remain constantly at that person’s side, and all good and evil thoughts in the mind will be reported one by one at the ear. If one lacks blessings, lacks auspicious marks, fails to obtain office as wished, or is oppressed by poverty and hardship, constantly reciting this mantra can cause one in this present life to obtain the fortune of a Wheel-Turning King, and the official position one seeks will certainly be obtained as wished. If one seeks wisdom, one obtains great wisdom; if one seeks sons or daughters, one obtains sons or daughters. Whatever one seeks is never contrary to one’s wish, like a wish-fulfilling jewel, everything according with one’s mind.

Moreover, reciting this mantra can cause kings, great ministers, and the fourfold assembly—monks, nuns, laymen, and laywomen—to give rise to respect and affection, and to be delighted upon seeing one. For the reciter, water cannot drown them, fire cannot burn them; poison, enemies, armies in battle, violent bandits, as well as evil dragons, fierce beasts, and all kinds of ghosts and spirits cannot harm them.

If one wishes to invite Brahma, Indra, the Four Great Heavenly Kings, Vajra deities, and others, one need only recite this mantra; they will come as one recites, and those previously under their command will also be driven according to one’s wish. This mantra has extremely great power in Jambudvipa, this world in Buddhist cosmology: it can move Mount Sumeru, dry up the waters of the great sea, and make withered trees flower and bear fruit—how much more when one holds and recites it according to the method. Without needing to change one’s body into another kind, one obtains great spiritual powers and can go to Tushita Heaven. If one seeks long life and various immortal medicines, by reciting according to the method one can see Avalokiteshvara Bodhisattva or Vajrapani Bodhisattva, who will bestow wondrous immortal medicine; one may take and eat it as one wishes and immediately attain the immortal way, with a lifespan equal to the sun and moon, and realize the Bodhisattva stage.

If one recites one million times according to the method, one can go to the pure lands of the ten directions, serve all Buddhas, hear the wondrous Dharma everywhere, and attain realization as a Bodhisattva. If one wishes to accomplish the altar ritual, one need not, as in other systems, broadly perform offerings and dig earth to take fragrant mud to build an altar; one need only take a new mirror that has never been used, and before an image of the Buddha, on the night of the fifteenth day of the lunar month at midnight, face east, place the mirror before one’s seat, and, according to one’s means, arrange offering implements and burn incense in offering.

This passage describes the practice methods of the Zhunti (Cundi) Dharma Gate in Daoism. For cultivation, one should prepare benzoin incense and purified water, form the Zhunti mudra (a specific hand gesture) at the heart center, and recite the Zhunti mantra 108 times while facing a mirror. Afterwards, this mirror should be placed in a pouch and carried at all times.

When wishing to recite scriptures, the mirror may be placed before oneself as an altar, forming the mudra while chanting. If one cannot form the Zhunti mudra, they may make the Vajra Fist mudra with the left hand (clenched fist with index finger extended) while holding prayer beads in the right hand during recitation. Ideally, one should practice before the mirror daily. If this proves difficult, cultivation before the mirror must at least be performed during the Ten Observance Days (1st, 8th, 14th, 15th, 18th, 23rd, 24th, 28th, 29th, and 30th days of each lunar month). On other days, recitation may be performed without the mirror.

This Mirror Altar method is profoundly subtle, capable of encompassing all ritual altars. Without a physical mirror, one may visualize a mirror before them while reciting scriptures like the Sutra of Purifying All Evil Destinies. If even visualized altars prove challenging, single-minded mantra recitation remains effective.

The Zhunti Mantra is a supreme dhāraṇī jointly proclaimed by all buddhas and bodhisattvas, synthesizing twenty-five classes of true words. According to Sanskrit sources, this method comprises 100,000 verses established by the bodhisattva Nāgārjuna. The verses praise: the Zhunti mantra's immeasurable merits purify the mind when chanted regularly, repel all calamities, bestow celestial and earthly blessings equal to buddhahood, and like a wish-fulfilling jewel, ensures supreme enlightenment.

The text then records the Sanskrit pronunciation of the Great Wheel Mantra: "Oṃ cale cule cunde svāhā hūṃ phaṭ." Particularly vital during the Dharma-Ending Age, this mantra protects the Buddhist teachings, subdues demonic forces, eliminates worldly disasters, represents the crown of all buddhas, and embodies Mañjuśrī's heart mantra.

Vernacular Explanation of The Complete Works of Mr. Zhang Sanfeng

Part One

The mind can bestow fearlessness on all sentient beings—the peace of being without fear—and can give happiness to all sentient beings. In any cultivation, one obtains the fruit according to one’s intention, just as the wish-fulfilling jewel (cintamani, a treasure that satisfies wishes) can fulfill every wish.

If this mantra is recited within a radius of five hundred yi (an ancient postal-stage measure, approximately five hundred li) in the four directions, all evil ghosts and spirits will scatter of themselves, and all evil stars and heavenly demons will not dare to approach.

If one recites all other mantras but fears they will not be accomplished, then recite this mantra together with those other mantras; one will certainly succeed. If there is no success and no evident response, the mantra deities and so on will at once have their heads split into seven pieces—from this one may know that this mantra can help all mantras quickly attain success. It is also acceptable to recite this mantra alone. For extensive explanations, see the Wenshu Yigui Jing and the Fa Zhong Yizi Xin Zhou Jing.

Part Two

From the preceding sequence of recitation up to the Cundi mantra (the dharani of Cundi Buddha Mother): if one cannot form the Cundi mudra, simply make the vajra-fist mudra with the left hand and recite while holding a rosary in the right hand.

Or, if one cannot recite in sequence from the preceding Pure Dharma Realm mantra and so on, it is also acceptable to recite only the Cundi spiritual mantra. Those of dull faculties who cannot receive the full Cundi text may recite only from the syllable Om onward—the words before Om are expressions of homage, while Om and what follows are the actual mantra.

For each recitation, make the vajra-fist mudra with the right hand, recite orally the Hum syllable mantra (that is, the preceding Taige mantra), and seal five places: first seal the forehead, then the left shoulder and right shoulder, then the heart, and afterward the throat; when the two seals are finished, release it at the crown. This can remove all demonic obstacles and accomplish all superior matters.

(Alternatively, one may first seal the five places just before reciting.)

Part Three

Moreover, wherever one stays, if one wishes to repel ghosts and spirits: form the vajra mudra, merely recite the Cundi mantra twenty-one times over perfume water, and sprinkle it toward the eight directions, above, and below; this then becomes a repelling and boundary-establishing rite.

Also, during actual recitation, several scriptural teachings—such as the Zhun Juzhi Tuoluoni Jing, the Jingang Ding Jing, and the Wu Zi Tuoluoni Song—state that, according to faculties and inclinations, there are also many methods.

First, yoga recitation—simply visualize arranging syllables in the moon of the mind: that is, visualize one’s own mind as a single moon disk, clear and pure, with inside and outside distinctly manifest, and place the Sanskrit syllable Om securely in the moon of the mind . . .

(Here the scripture continues with syllables such as Zhe, Li, and so on, which belong to the sequence of Sanskrit syllables of the Cundi mantra; the original scroll is not complete.)

Note

This piece belongs to esoteric Buddhist mantra-recitation ritual: the Cundi mantra, sealing the five places, perfume-water boundary establishment, and the mind-moon contemplation of the syllable Om are placed alongside Zhang Sanfeng’s Neidan writings in the complete works, reflecting the common Ming-dynasty Daoist format of incorporating Buddhist mantras. Cultivation must rely on a complete scriptural text and transmission from a teacher; one should not use it on one’s own based merely on a fragment.

This passage comes from The Complete Works of Master Zhang Sanfeng. It discusses visualization and recitation methods for the Cundi (Zhunti) mantra; its content leans toward Buddhist Esoteric Buddhism, though Zhang Sanfeng’s writings often mix Buddhist and Daoist cultivation methods. The following explains the general meaning in plain language.

Sanskrit Syllables and Breath Visualization

The Sanskrit syllables of the Cundi mantra—such as Om, Zhe, Li, Zhu, Li, Zhun, Ti, Suopo, He, nine syllables in all—should be arranged in order as if placed along the rim of a wheel, beginning from the front and turning to the right (when reciting these characters, use the departing tone). When one round is complete, begin again from the beginning, coordinating recitation and visualization with one exhalation and one inhalation—two breaths.

What is meant by “there being the Sanskrit syllables of the mantra” is this: when exhaling, visualize the syllables going out with the breath; when inhaling, visualize the syllables coming in with the breath. Each syllable should be perfectly clear, like bright pearls strung together, with no break in between.

One may also visualize it this way: when exhaling, visualize the nine holy Sanskrit syllables within one’s own mind moon-wheel, linked syllable to syllable, carrying five-colored light, flowing out from one’s own mouth, entering Cundi Bodhisattva’s mouth, and then being arranged in a rightward spiral within Cundi Bodhisattva’s mind moon-wheel. When inhaling, reverse it: visualize the syllables within Cundi Bodhisattva’s mind moon-wheel, likewise linked in a chain and emitting five-colored light, coming out from the Bodhisattva’s mouth, entering one’s own mouth, and being arranged in a rightward spiral within one’s own mind moon-wheel. Thus, with one exhalation and one inhalation, repeating cyclically, if one continues visualizing in this way, the results are excellent.

Three Modes of Vocal Recitation

Third, vajra recitation: the lips and teeth do not move, the tongue does not touch the upper palate; there is only a slight movement inside the mouth, with almost no sound.

Fourth, whispered recitation: only oneself can hear it; neither hurried nor slow, each syllable is distinct.

Fifth, loud recitation: reciting aloud so that others can also hear it; it is said to eradicate offenses.

Two Kinds of Recitation

Uncounted recitation: one does not necessarily use prayer beads to count and has no fixed number of repetitions; one simply recites as continuously as possible.

Counted recitation: using prayer beads, one must complete the prescribed number of repetitions each day and not fall short. The merit of counting beads is praised in many sutras. For example, the Sutra on the Merit of Prayer Beads says that if someone holds prayer beads, even without reciting buddha names or dharanis, they can accumulate immeasurable merit.

If using the “Lam” syllable mantra together with prayer beads: one may first recite it seven times over the beads, then use them to count recitations. Whenever one counts one round or one thousand repetitions, upon reaching the mother bead one should turn back and must not pass beyond the mother bead.

When reciting according to a daily rule, one should set fixed periods: one session—morning; two sessions—morning plus dusk; three sessions—morning, dusk, and noon as well. Busy people need not be rigid about the times; they can recite whenever they have time.

For those of superior faculties, the practice requires the correspondence of the three mysteries: the mystery of body—forming hand mudras; the mystery of speech—reciting the mantra; the mystery of mind—visualizing the Sanskrit syllables of the mantra, or single-mindedly focusing on the recitation.

Brief Explanations of Special Terms

Cundi: Cundi Guanyin / Cundi Buddha Mother, one of the common principal deities in Esoteric Buddhism.

Mind moon-wheel: visualizing a round bright moon in the heart, with the mantra syllables arranged upon it.

Nine holy Sanskrit syllables: the Chinese transliteration characters for the heart syllables of the Cundi mantra.

Mother bead: the larger bead on a prayer bead string; when counting reaches it, one must turn back and not continue counting forward.

Three mysteries: the basic Esoteric Buddhist requirement that body, speech, and mind be in accord with the practice.

A Vernacular Interpretation of The Complete Works of Master Zhang Sanfeng

Reciting Mantras and Visualizing

While reciting, one may visualize Zhunti Bodhisattva (Cundi), or visualize the pure vase, flowers, fruits, and other objects held in the Bodhisattva’s hands.

The Teaching of the Shenbian Jing Shu

If one takes the three mysteries of body, speech, and mind as the method, one need not pass through many kalpas or extensively cultivate all practices; in this very life one can perfect all paramitas. During formal recitation, before completing 108 repetitions, one should not speak with others. If one must speak, one may visualize the syllable lan on one’s own tongue.

Question: Can accomplishment be attained by holding just one mantra, or must one extensively hold many mantras in order to succeed?

Answer: There are two approaches. The first is the gate of following what accords with one’s capacity and inclination. Since people’s capacities differ and their inclinations vary, some prefer to hold three, five, ten, or even a hundred mantras; following what accords with one’s capacity and inclination, all may be recited. The second is the gate of swift attainment. If one wishes all merits to be accomplished quickly, it is best to focus on one mantra; when one mantra is accomplished, the merits of all mantras are likewise accomplished.

Question: Since it is said that focusing on one mantra brings swift accomplishment, why are many teachings also given on the Zhunti mantra so that people recite it?

Answer: First, Zhunti encompasses all mantras, while other mantras cannot encompass Zhunti. Second, the Zhunti altar method is easy for people to accomplish: only a new mirror that has never been used is needed as the altar method; unlike other mantras, one need not build a complicated altar site. Third, Zhunti does not discriminate between defiled and pure: whether one is a householder or a renunciant, whether one drinks alcohol or eats meat, whether one has a wife and children, all may recite. However, one must choose a pure place, smear the ground with incense, make many Buddha images, and prepare many offerings; only then can one succeed. Those with wealth should make many Buddha images and prepare many offerings, and place a mirror stand before the Buddha image and recite facing the mirror; this is even more excellent.

Reciting Facing a Mirror

Practitioners of mantra practice face a mirror each day. When first intending to recite, they may follow the previous method and visualize the Sanskrit syllable lan above their own head, like a bright pearl, and then recite; or they may visualize the lan syllable above their own head transforming into a triangular fire wheel, which from head to foot burns up their own body, pervading the whole dharma realm, so that only purity is seen. Even if one has the five sins, this syllable can eliminate them all. Next, visualize a Sanskrit syllable...

A Vernacular Reading of the Relevant Passage from The Complete Works of Master Zhang Sanfeng

The Syllable “A” Accomplishes One’s Own Body

Taking the syllable “A” as the substance, it is the signless Dharma-realm (wuxiang fajie)—a fundamental realm without concrete form that is nonetheless the root of all dharmas. From within the signless Dharma-realm, visualize the practitioner’s body as arising.

The Syllable “An” at the “Cross Seam” on the Crown

The “cross seam” refers to the fontanelle on top of the head—the cranial suture at the crown of an infant’s head, regarded in practice as a key point at the crown gate. Taking the syllable “An” as the substance, it is the radiant Dharma-water of the Buddhas of the ten directions (symbolizing the pure wisdom of empowerment by Buddha-power), used to pour over the crown of the “buddha-child.” This is the method of secret abhisheka (initiation). Then recite the mantra. One may also visualize thus: one’s own mind is like a full and pure moon disk; within the moon disk there is a Sanskrit syllable…

The Syllable “Om”

The Tathagata practiced for many years on the causal ground and had not yet attained the fruit of bodhisattvahood. Later, practicing cross-legged sitting visualization, during the first watch of the night he attained perfect enlightenment. The so-called syllable “Om” encompasses immeasurable Dharma-gates and is the mother of all mantras (true words); all Tathagatas become Buddhas by visualizing this syllable. Or visualize one syllable within the mind-moon disk…

The Syllable “A”

It is the body of Vairocana Buddha (the Dharmakaya Buddha, representing the essence of the Dharma-realm) and also the bodhisattva’s mind. If one constantly visualizes it, immeasurable merit can arise. Or visualize one syllable within the mind-moon disk…

The Syllable “Hum”

The syllable “Hum” encompasses all mantras of the Vajra Division (in esoteric Buddhism, the vajra symbolizes the family of teachings that is firm and able to break through obstacles); it is the body of the lord of the Vajra Division and is also the three gates of liberation (emptiness, signlessness, and wishlessness). Constant visualization can remove karmic obstructions and accomplish merit. Or visualize one syllable on the tongue…

The Syllable “Lam”

Or visualize the syllable “Hum”; after completing the visualization, recite the mantra. One may also visualize: a great lotus rises from one’s crown, and on the flower appears the syllable “A”; then think that “A” transforms into a moon disk, and the moon disk transforms into the syllable “Hum”; “Hum” transforms into a five-pronged vajra (a ritual implement in esoteric Buddhism symbolizing vajra wisdom), then move the vajra onto the tongue; this is called the vajra tongue; then recite the mantra. Next, on one hand also visualize the syllable “A”; “A” transforms into a moon disk; the moon disk transforms into the syllable “Hum”; “Hum” transforms into a white five-pronged vajra; this is called the vajra hand; then form all mudras (hand seals). Or visualize the nine holy Sanskrit syllables of Cundi (Cundi Avalokiteshvara), each syllable having a different light, placed on the corresponding parts of the body, for example: place the syllable “Om” on the head, the syllable “Zhe” on the two eyes, the syllable “Le” on the neck, the syllable “Zhu” on the heart…

(If later there are further words for “placing on body parts,” one may continue in the same way: one syllable for each body part, one light, visualizing while reciting.)

Vernacular Explanation

The Nine Sacred Sanskrit Syllables: Visualizing and Placing Them on the Body

During practice, first mentally place the nine Sanskrit seed syllables on the corresponding parts of the body: the first seed syllable at both shoulders; the syllable pronounced zhun at the navel; the syllable pronounced ti at the upper thighs, on the sides near the roots of the thighs; the two-syllable suopo, with the two syllables read together, at the shins; and the syllable pronounced he at the feet. These are the Nine Sacred Sanskrit Syllables. First complete the visualization and placement according to the above, and then recite. The scripture says that whatever one seeks will definitely be accomplished.

The "placement of the nine syllables" is explained in several texts of the Buddhist canon. Whenever the scriptures speak of "visualizing the letters of a mantra," they mean Sanskrit letters, not the ordinary Chinese characters we write every day (northern script). For example, the ritual manual for "the single syllable on the crown-wheel" says: when visualizing the letters, visualize only Sanskrit letters and do not randomly visualize according to local customary letterforms.

Someone may visualize with mental intent, but if one truly cannot form the shape of the Sanskrit letters, it is also acceptable simply to recite with single-minded focus; one is equally endowed with all samadhis. The Great Compassion Heart Sutra says: dharani is the treasury of meditation; hundreds of thousands of samadhis constantly appear before one.

If Mara-obstacles arise during recitation - for example, sudden fear, a tight tongue and uneven recitation, physical and mental unease, irritability or sleepiness, seeing strange visions, or doubt toward the mantra and a disinclination to recite - one may use the antidote method: visualize Sanskrit syllables. Visualize the syllable luo, or lan, or a, and so on; focus on just one syllable, and that state will naturally vanish. If the discriminating mind is too strong, visualize the syllable sa, and one immediately enters non-discrimination. If one clings to "having a mind," visualize the syllable han, and one immediately knows that dharmas of causes and conditions are originally empty.

Sweet Dew Mantra (Twenty-Nine Sanskrit Syllables)

Nan wu su lu po ye da ta jie duo ye da zhi ta an su lu su lu po luo su lu po luo su lu suo he.

The above are the twenty-nine Sanskrit syllables of the Sweet Dew Mantra.

The essential point of the Ritual for Offering to Buddhas and Benefiting Beings: when one wishes to bestow water, take a handful of water, recite the Sweet Dew Mantra seven times, and scatter it into the air; every drop of that water transforms into ten hu of sweet dew (this is the sense of the scripture).

Note: The syllables represented in the original by Sanskrit seed-letter forms - such as the first rare syllable, zhun, ti, suopo, he, and also luo, lan, a, sa, han - are indicated here by conventional phonetic renderings; for the exact letterforms and pronunciation, rely on a teacher's oral transmission and the ritual manuals.

Vernacular Explanation

Nectar Feeding the Hungry Ghosts: Nectar can be drunk by all hungry ghosts; no matter how much there is, they are satisfied. The Esoteric ritual commentary (Leichaluo shu) says: For practitioners, aspiration and prayer are the foundation—if above one does not make offerings to buddhas and bodhisattvas, where can wisdom be displayed and bodhi sought? If below one does not relieve hungry ghosts, where can compassion be practiced and sentient beings saved? People of faith should not neglect this undertaking.

Great Abhisheka Light Mantra (Sanskrit transliteration, twenty-three syllables in total): Om, A, Mo, Ga, Ni, Lu, Zuo, Nang, Mo, He, Mu, Naluo (two combined), Mo, Ni, Bo, Namo (two combined), Ruwa (two combined), Luo, Boluo (two combined), Duo, Ye, Hum (drawn out).

This is the Great Abhisheka Light Mantra of Amoghapasha Vairocana Buddha, the heart-essence for offering to all buddhas and benefiting sentient beings. To save the deceased, one should recite this mantra: If someone has committed the ten unwholesome deeds, five heinous offenses, four grave offenses, and other sins as numerous as dust motes filling the world, and at death falls into hells, hungry ghosts, animals, asuras, and so on, one may empower earth or sand with this mantra one hundred and eight times and scatter it on the deceased’s corpse, bones, or grave. By the mantra’s awesome power, the deceased can receive light, eliminate the retribution of offenses, be freed from the suffering body, be reborn in the Western Pure Land, be born by transformation in a lotus, not fall back, and proceed until Buddhahood. One may also write this mantra on paper or silk and place it on the corpse or bones; this is especially excellent. Therefore the verse says: When the Sanskrit characters of the mantra touch the bones, the deceased is immediately born in the Pure Land, sees the Buddha, hears the Dharma, receives a personal prediction, and quickly realizes the supreme great bodhisattva.

Great Jeweled, Vast, and Expansive Pavilion of Excellent Abiding Secret Dharani (excerpted transliteration): Nang, Mo, Sa, Wa, Da, Ta (drawn out), Nie, Duo (departing tone), Nan (drawn out, one), Om (two), Wei, Bu, Luo, Nie, Bi (three), Mo...

(The following text continues in the original; it consists mostly of Sanskrit sounds and stages of practice, and is omitted here.)

Note: This passage belongs to Esoteric Buddhist ritual and is different from Daoist Neidan and Zhang Sanfeng’s elixir method; it mostly discusses mantra empowerment, bestowing nectar, and delivering the deceased. Sanskrit characters are recited according to traditional transliteration and should not be translated literally into Chinese meanings. Practice must rely on complete transmission and a teacher’s instruction; one must not practice on one’s own based merely on excerpts.

Vernacular Interpretation of The Complete Works of Master Zhang Sanfeng

Sanskrit Syllables (Mantra Syllables) and Pronunciation Notes

The following are Sanskrit mantra syllables. The parentheses contain the Chinese phonetic transcriptions and reading notes used at the time (for example, “two combined” means two characters are read together). There are sixty-three syllables in total, corresponding to the Great Jewel, Vast and Broad Pavilion, Auspicious Abiding Secret Dharani (Dabao Guangbo Louge Shanzhu Mimi Tuoluoni), a protective and offering mantra in Esoteric Buddhism. The original gives the sequence with a few characters damaged or unclear, approximately as follows: Ni, Bo-luo (two combined), Bi, Da, Ta, Duo, Ni, [unclear], She, Ning, Mo, Ni, Mo, Ni, Su (rising tone), Bo-luo (two combined), Bi, Wei, Mo, Li, Po (prolonged), Nie, Luo, Yan, Bi, [unclear], Hum, Hum, Ru-po (two combined)-luo, Ru-po (two combined)-luo, Mo, Tuo, Wei, Lu, Zhi, Di, [unclear], Xi-ye (two combined), Di, Se-chi (two combined), Duo (rising tone), Nie, Bi, Suo-po (two combined)-he.

Essentials of Offering and Benefiting Beings

These sixty-three Sanskrit syllables are the Great Jewel, Vast and Broad Pavilion, Auspicious Abiding Secret Dharani. If someone arouses the intention to benefit the four kinds of birth (womb-born, egg-born, moisture-born, and transformation-born; broadly, all sentient beings), they should copy this dharani and place it on banners (scripture banners and flag banners), inside halls, on plain silk or paper, on scripture scrolls, or on walls, plaques, and similar places.

The ways of benefiting include the following: beings may merely see it with their eyes, or touch it with their hands or bodies, or pass through its shadow; others who then touch someone who has already touched it are likewise benefited; or after copying it, one may wear it on the head, carry it on the body, or place it in one’s clothing; or one may write it on an object that can produce sound, causing people to hear the sound, read it, or recite it; even merely hearing the name of this dharani counts as being in accord with it. For such beings, even if they have various karmic offenses, all are eliminated; they will definitely attain Anuttara-samyak-sambodhi (supreme perfect enlightenment, that is, Buddhahood). In this present life they can obtain immeasurable hundreds of thousands of merits and virtues, and they will always be joyfully respected and loved by kings, princes, ministers, and the fourfold assembly (bhiksu, bhiksuni, upasaka, and upasika).

As for freedom from suffering and calamity: they will not undergo the various sufferings of the world, nor calamities from poison, swords and staves, water, fire, and the like; all lions, tigers, wolves, snakes, insects, and vicious birds and beasts will not dare to harm them; and there will be no calamities from thieves, ghosts and spirits, malevolent apparitions, and the like.

Note: This section belongs to the heart essentials of an Esoteric Buddhist dharani offering ritual. It differs from Zhang Sanfeng’s common image as a figure associated with Neidan (internal alchemy), swordsmanship, and so on; it may be a Buddhist esoteric mantra or a passage from a Three Teachings Unity text included in the complete works. “Tuoluoni” means dharani (a total-retention mantra). If one needs to compare it with other chapters in the book, one may consult entries such as “Offering to the Buddha” and “Pavilion” in the same work.

Classic: The Complete Works of Mr. Zhang Sanfeng

Vernacular Explanation of the Scripture:

In the present body one is free from all illnesses: the body is not afflicted by internal or external conditions such as severe disease, sores, or poisons; one is not harmed by imprecatory prayers, insect poisons, or curses, and has no calamity of untimely death. Whether lying down or waking, one is at peace; at the time of death the mind is not disordered, and all Buddhas appear before one to give comfort.

Further, all animals—deer, birds, mosquitoes, insects, moths, ants, and all sentient beings born from womb, egg, moisture, or transformation—who hear the name of this dharani, or are touched by the body, or pass through its shadow, will certainly attain unsurpassed bodhi.

Further, if a person recites this dharani atop a high mountain, all sentient beings within the range of sight will extinguish all karmic offenses, be freed from all hell karma, and be spared all animal bodies.

Among the various mantra collections there are several different versions; these are due to differences in pronunciation among the earlier and later Tripitaka masters and the various lands of the Western Heaven. Simply rely on one version for recitation and do not pick and choose. Those of little learning mostly receive just one; this is not to be censured. Sages and worthies have left these words for later generations: do not incur this fault.

Wondrous Mantra of the Disaster-Removal Method

Oṃ Cale Cule Cundi, remove disasters for so-and-so, Svāhā.

The above is the sixteen-syllable Sanskrit mantra of the disaster-removal method. According to the Xin Yao Jing (Heart Essentials Scripture): If one practices the disaster-removal method, the practitioner faces north and sits cross-legged with knees firmly set, while the image faces south. Before an image of Cundi, set up a mirror altar; then visualize a white circular altar. Within the circular altar, visualize throughout the syllable Zhuan or Ai. Visualize the sacred image, the offerings, and the practitioner’s own body all within the circular altar. Alternatively, one may simply wipe clean a circular altar before the image. Visualize Cundi as white; the offered flowers, fruits, food and drink, and one’s own clothing are all white. Use white sandalwood for applied incense, agarwood for burned incense, and light ghee lamps. With a mind of loving-kindness in accord, begin at the first night of the first day of the month and continue until the eighth day is complete. Each day bathe three times and change clothes three times. When the days are complete, either fast or eat the three white foods. The three white foods are milk-curds, polished rice, and congee. If one lacks the means, one may simply visualize the sacred image, offerings, and clothing; this is also acceptable. Understand what follows by this principle.

Plain-Language Interpretation

Sequence of Recitation

If reciting in sequence, one should first recite in the order given above until the Cundi (Zhunti) mantra has been recited 108 times. After that, one may begin recitation from the syllable “Om”: if for oneself, add one’s own name and the matter sought to the syllables “Suo” and “Po”; if for others, add the other person’s name and what they seek.

Wondrous Mantra of the Increase Ritual

Om Cale Cule Cundi, cause so-and-so’s sought wishes to be fulfilled as desired, Svaha.

(The above is the seventeen-syllable Sanskrit mantra for the increase ritual. According to the Heart Essentials Sutra (Xin Yao Jing): when practicing the increase ritual, the practitioner sits cross-legged in the lotus position facing east, while the image faces west; before the Cundi image set up a mirror altar, and visualize a yellow square altar. Within the square altar, visualize throughout the syllable “A” or “Am”; the sacred image, offering implements, and the practitioner’s own body are all to be visualized as placed within the square altar. Alternatively, before the image one may merely smear and wipe a square altar. Cundi’s body is yellow, and the flowers, fruits, food and drink offered, as well as one’s own clothing, are all to be yellow. For applied incense use white sandalwood with a small amount of turmeric. Burn white sandalwood incense and a sesame-oil lamp. With a joyful mind in accord, begin practice at sunrise on the ninth day of the lunar month and complete it on the fifteenth. Each day, as before, bathe and change clothes at the three times. On the final day, as before, fast or take the three white foods (white rice, white radish, cabbage, etc.), and recite as before.)

Wondrous Mantra of the Love and Respect Ritual

Om Cale Cule Cundi, cause all people to love and respect so-and-so, Svaha.

(The above is the seventeen-syllable mantra of the love and respect ritual. According to the Heart Essentials Sutra: when practicing the love and respect ritual, the practitioner faces west and sits in the auspicious seated posture (bhadrasana), while the image faces east; before the Cundi image set up a mirror altar, and visualize a red half-moon-shaped altar. Within the half-moon altar, visualize throughout the syllable “Ha” or “Sha”; the sacred image, offering implements, and the practitioner’s own body are all to be visualized as placed within the half-moon altar. Alternatively, before the image one may merely smear and wipe a half-moon-shaped altar. Visualize Cundi’s body as red and wearing crimson clothing. The offerings to be presented…)

Offerings and Practice (Previous Section)

Offer flowers and fruit, food and drink, and the clothes worn by the practitioner himself—all are to be red. For smearing incense, use turmeric; when burning incense, blend cloves, storax, and the like thoroughly and then burn them. Various fruit-oil lamps are also arranged according to the ritual. During practice, one corresponds with the “mind of joy and anger” (in the preceding context here this mostly means corresponding with a certain mental intention)—begin the practice on the night of the sixteenth day and complete it on the twenty-third; bathe and fast each day, and the method of recitation follows the preceding section.

Mantra of the Subjugation Method

The wondrous mantra of the Subjugation Method is:

⬤ hūṃ ⬤ zhe ⬤ li ⬤ zhu ⬤ li ⬤ zhun ⬤ ti ⬤ hūṃ

⬤ phaṭ

(The above are eleven Sanskrit characters; this is the mantra used in the Subjugation Method.)

The Subjugation Ritual as Described in the Heart Essentials Sutra

If performing the Subjugation Method: the practitioner faces south and sits squatting, with the left foot pressed over the right; the Cundi image faces north. In front of the Cundi image, set up a “mirror altar,” and visualize a blue-green triangular altar; within the triangular altar, visualize the syllable ⬤ra or ⬤laṃ pervading it. Visualize the deity image, the offerings, and the practitioner himself all present within the triangular altar. Alternatively, it is also permissible merely to smear out a triangular altar before the image.

Visualize Lord Cundi as blue-green or black, wearing black garments; the practitioner’s clothes should also all be blue-green. Offer blue-green flowers, foul-smelling flowers (stinking flowers), non-fragrant flowers, mandārava flowers, and so on. Food and drink are dyed black with pomegranate juice, or made blue-green. For smearing incense, use cypress, fragrances associated with the arghya (water-offering bottle), and cow urine; take a small portion each of black flowers, tea seeds, cypress smearing incense, and the like, and place them in the arghya water. Burn benzoin and light mustard-oil lamps. Correspond with a wrathful mind.

Begin at noon or midnight on the twenty-fourth day and continue to the end of the month; bathe and fast each day, and the method of recitation follows the preceding [instructions].

Pacifying Disaster for Others and the Four Siddhis

If evil persons and the like are unsettled in body and mind, or contract a serious illness, or are about to die, one should immediately encourage them to arouse a good mind; if they can repent, reproach themselves, and forever cut off evil intentions, then perform the Pacification Method and recitation for that person, and they will be freed from disaster.

The above are the methods of the four siddhis. If one wishes to seek accomplishment through these four methods, one must first recite the Cundi mantra 500,000 times, or 700,000 times, or 1,000,000 times as preliminary practice; then, according to one’s inclination, choose any one of the four siddhi methods and practice it, and one will certainly attain accomplishment.

Vernacular Explanation

I. Encouraging Detachment from Fame and Profit and Reliance on Buddhist Practice

I often see present-day monastics and scholars, for profit and fame, spend the whole year drawing near the powerful and rushing about to curry favor, exhausting their minds and strength, yet rarely getting what they truly want. When impermanence arrives, they fall into inferior destinations. Better than this is to rely on the holy teachings of the Buddhas, recite secret divine mantras, and regularly cultivate practices such as the higher-grade increase rituals: most wishes can then be fulfilled, karmic offenses gradually dissolved; when impermanence comes, it is easier to be born in a superior place, and both this life and future lives gain benefit and happiness—what is wrong with that? Because the benefit is so great, the Buddha also revealed this method.

II. The Heart Essentials Sutra: Essentials of Supramundane Practice

The Heart Essentials Sutra says: If one cultivates supramundane practices, the practitioner should dwell in mountain valleys, excellent rock caves, or pure monasteries; exercise great compassion, constantly vowing to benefit and delight countless sentient beings, just like Cundī Bodhisattva King; and rely on the protective power of the great compassion vows of endless Buddhas and Bodhisattvas.

As for timing: from the fourth day of the fourth month, within one period (about four months as one period).

As for ritual conduct: cut off visitors and remain silent, speaking little; the three secrets (body, speech, and mind) should correspond with the practice, with the mind uninterrupted; the practitioner sits facing east (other directions are also acceptable, but east is best); full lotus, half lotus, or sitting at ease are all permissible; the Cundī image faces west; place a mirror altar before the image.

Visualization sequence (according to the seed syllables and mandala sequence described in the scripture): First, visualize the syllable Hūṃ at the crown transforming into a fire wheel that burns away one’s contaminated body; then visualize Āḥ on a great lotus becoming an undefiled wisdom body; next use the syllable Āṃ for empowerment visualization; then visualize Hūṃ becoming a great fire that burns this conditioned world, as a kalpa fire consumes it, leaving only emptiness and stillness; below, establish an unconditioned altar: visualize Hūṃ of mixed colors throughout as the space wheel; on the space wheel, Hāṃ in black as the wind wheel; on the wind wheel, Hūṃ in red as the fire wheel; on the fire wheel, Vāṃ in white as the water wheel; on the water wheel, Āḥ in yellow as the vajra ground; on the vajra ground, visualize great lotuses throughout, each lotus bearing a Cundī Bodhisattva surrounded by an immeasurable holy assembly; and before each Cundī is the practitioner’s own body.

Note: In the text, “mimi” means “secret”; “increase” is one category of ritual practice. The seed syllables (Hūṃ, Āḥ, Āṃ, Hāṃ, Vāṃ, etc.) and the five wheels of space, wind, fire, water, and earth are common visualization sequences in the Cundī mandala. The exact syllables and ritual procedure must follow the complete transmitted Cundī method.

Vernacular Interpretation of The Complete Works of Master Zhang Sanfeng

The practitioner manifests immeasurable flowers, fruits, food and drink, banners, pennants, and other offering implements from every part of the body and uses them as offerings. One must also be in resonance with Cundi Bodhisattva and the three secrets of Cundi (the three secrets of body, speech, and mind). If the practitioner does not have an image of Cundi or offering implements such as flowers, fruits, food and drink, merely performing this visualization can also bring auspicious accomplishment.

Single-mindedly and intently visualize Cundi Bodhisattva as fully endowed with immeasurable excellent marks and radiant light. Within the bodhisattva’s heart moon-disc, visualize the “nine sacred syllable altar.” The practitioner visualizes that within his own heart moon-disc there is also a nine-syllable altar, and visualizes the nine sacred syllables arranged at various parts of his own body. For the flowers, fruits, food and drink, incense, candles, and other offerings, any of the items prescribed in the three methods—pacification of disasters, augmentation, and attraction—may be used. As for the practitioner’s clothing, any new and clean garment may be used in the ritual; among these, yellow clothing is the most auspicious. The practitioner need not undergo severe austerity or exhaust the body, lest the mind and spirit become scattered. The three secrets may be cultivated in all four deportments: walking, standing, sitting, and lying down. Amid seeing, hearing, perceiving, and knowing, one should contemplate only the syllable A (the Sanskrit letter A, representing emptiness).

Following the aforementioned sequential ritual, one recites the Cundi mantra from the beginning without counting the number of repetitions, with single-minded diligence, allowing no slackness. When accomplishment is near, various obstacles will certainly arise; one should perform methods such as subjugation and pacification of disasters. According to the practitioner’s differing capacities, samadhi will certainly manifest, that is, within samadhi one sees countless Buddha assemblies, hears wondrous Dharma sounds, and attains the position of a bodhisattva of the ten grounds.

This method is solely for seeking supramundane accomplishment. If one wishes to seek accomplishment in this method, one must first recite the Cundi mantra five million times, or one million seventy thousand times, or ten million times as preliminary practice; only then will this samadhi be efficacious.

Signs of Successful Practice: The Cundi Dharani Sutra, the Vajraśekhara Sutra, the Susiddhikara, and more than ten other sutras all record that when a mantra practitioner applies effort in recitation, one may dream of Buddhas, bodhisattvas, holy monks, or celestial maidens; or dream that oneself flies freely through the air; or crosses the great ocean or floats on rivers; or ascends towers, terraces, or tall trees; or climbs a white mountain; or rides a lion, a white horse, or a white elephant; or dreams of fine flowers and fruits; or dreams of monks wearing yellow or white robes; or eats white substances and vomits black substances; or swallows the sun and moon, and so forth. These are signs that beginningless karmic obstructions have been eliminated and that the practice is about to succeed.

Vernacular Interpretation of The Complete Works of Master Zhang Sanfeng

Signs of Spiritual Response: When you are properly reciting according to the method, you may see various phenomena emitting light; or see strange flowers appear in the sky or all over the ground; or see buddhas, bodhisattvas, holy monks, celestial immortals, and so on; or see the pure lands of the buddhas, or travel yourself to buddha realms and personally make offerings; or hear scriptures for a short time yet feel as if you have passed many kalpas; or see lamp flames rise one or two feet, even up to ten feet; or see smoke arise spontaneously from the incense burner without fire; or see buddha images and banners sway by themselves; or hear the wondrous sounds of buddhas and bodhisattvas; or feel your body become lofty and tall; or have fallen teeth regrow and white hair turn black again; or have your body become moist and white, free of fleas and lice; or have greed, anger, and delusion naturally dissolve; or hold a single word in dharani without forgetting and yet be able to expound many meanings; or have wisdom suddenly arise and naturally understand all sutras, vinaya, and abhidharma; or have all samadhi methods naturally appear before you; or have buddha virtues suddenly become lofty and be revered by the four assemblies.

If you encounter any of the above, they are all signs of growing merit and wisdom, approaching accomplishment. Do not give rise to doubt, do not generate discriminatory thoughts of acceptance or rejection. You should contemplate that all these states you encounter are manifestations of the syllable A (representing unborn emptiness) or the syllable Lan (representing the purity of the dharma realm).

If such responses occur, you should further energize the three karmas (body, speech, and mind) and intensify your recitation. You must not take the states from the mantra and show them off or display them to others. Only to fellow practitioners, not for fame or profit, and only when the other person respectfully praises you, may you speak of them. As for accomplishment, it is divided into nine grades.

The lower three grades are as follows: The lowest grade enables one to subdue all four assemblies (bhiksus, bhiksunis, upasakas, and upasikas), and whatever one seeks or intends is fulfilled according to one's wishes; all devas and nagas come to pay respects; and one can also subdue all insects, beasts, and ghosts. The middle grade enables one to command all devas, nagas, and the eight classes of beings; to open all hidden treasures; and if one wishes to enter the palace of the asuras, one can do so, staying or leaving as one pleases. The highest grade brings attainment of the immortal way, allowing one to travel through space between heaven and earth with freedom, and to thoroughly understand both worldly and supramundane dharmas.

The middle three grades are: The lowest grade makes one a king among mantra immortals, living for countless kalpas, with merit and wisdom unparalleled in the three realms. The middle grade grants supernormal powers, enabling one to go to other worlds as a wheel-turning king, living for one kalpa. The highest grade realizes the position of a bodhisattva from the first bhumi (the first of the ten bhumis) and above.

Note: The "A" and "Lan" in the text are commonly used seed syllables in Esoteric Buddhism or mantra sections, used here as symbols of the source of states that arise in visualization. The theory of nine grades of accomplishment mostly comes from descriptions of stages of practice in mantra and esoteric Buddhist scriptures. The Complete Works of Zhang Sanfeng includes this text, which has a context of both Buddhist and Daoist practice.

Vernacular Interpretation

Achievements of the Upper Three Grades (the superior grade among the nine grades of mantra recitation). Superior-grade achievement means accomplishment of the three mysteries—body, speech, and mind—enabling one to manifest the three bodies and realize supreme bodhi in this very life. This is the highest tier among the nine grades of achievement for mantra reciters. If one single-mindedly seeks Buddhahood directly, there is no need first to seek the achievements of the lower three grades and so on. In terms of spiritual transformations, there are another five grades: first, manifesting up to the stage of firm faith; second, up to the first bhumi; third, up to the fourth bhumi; fourth, up to the eighth bhumi; fifth, up to Buddhahood. The scriptures differ in their accounts; here, following the various scriptures generally, I say that mantra recitation has nine grades. Among these, the Cundi (Zhunti) mantra comprehensively encompasses the divine mantras of all divisions.

Question: How do we know that Cundi comprehensively contains the divine mantras of all divisions? Answer: In the whole canon, divine mantras do not go beyond the twenty-five divisions. The Buddha Division contains the mantras of the Buddhas; the Lotus Division, the mantras of the bodhisattvas; the Vajra Division, the vajra divine mantras; the Jewel Division, the mantras of the heavens; and the Karma Division, the mantras of ghosts and spirits. Each of these five divisions again has five, making twenty-five divisions in total. Cundi now comprehensively encompasses the twenty-five divisions. The Cundi Sutra says: “It is practiced separately as a standalone division and comprehensively encompasses the twenty-five divisions.” It also says: “If one wishes to summon the heavenly demons and others of the twenty-five divisions, one should single-mindedly recite this mantra; they will arrive as summoned.” It also says: “The vajras of the five divisions and the Four Heavenly Kings together establish the fruit of the samadhi of total retention.” The Great Teaching King Sutra says: “The seven kotis of Tathagatas, in a three-body praise, expound the true mantra of Cundi Bodhisattva, which can save all sages. If people recite and uphold it, all their wishes will be accomplished, and before long they will realize the great Cundi fruit.” Thus we know that the Cundi true mantra is foremost in the treasure store; it is the mother of true mantras and the sovereign of divine spells.

The Great Dharma Words of Doumu: Heart Scripture (Opening). The Northern Dipper (Beidou) is the pivot of all stars, and the Seven Primes (the seven stars) are the leaders of the constellations; the Left and Right Assistants together form the Nine Emperors (Jiuhuang). The purport of the scripture takes the Northern Dipper as the essence and the heavenly response descending to earth as one’s natal destiny (benming). The Heavenly Worthy (Tianzun) preaches the Dharma for sentient beings, beginning originally from the wordless scripture of the Northern Dipper Nine Emperors.

First, it fully explains the primordial principle of preserving principle, restraining desires, illuminating the mind, and seeing the nature: matching the Northern Dipper with the human body—if one does not see the true nature, the Dipper will not descend; how then can misfortune be resolved? How can life be prolonged? One must… (the following text continues with methods for making body and mind correspond to the Dipper stars).

Note: The first half belongs to the esoteric Buddhist doctrine of the nine grades and five grades of mantra recitation and of Cundi encompassing the twenty-five divisions; the second half turns to Doumu and the Northern Dipper’s natal destiny and the Nine Emperors, integrating these with self-cultivation. This is consistent with the format of the Complete Works of Zhang Sanfeng, which blends Buddhism and Daoism and discusses Dipper methods and inner cultivation together.

Vernacular Interpretation

Heart and Dipper Unite, Spiritual Nature Emits Light

When the heart aperture joins with the Northern Dipper, the spiritual nature radiates light, calamities are naturally dissolved, and vitality is naturally extended. This shows that this practice has infinite marvelous effects: it is the pivot of Heaven and Earth, and the sovereign of humans and spirits. People should deeply reflect and must not take it lightly—the heart is the master principle of the ten thousand apertures, and the seven apertures are the assistants of the whole body. Only when the left dragon and right tiger are paired does the truth of the nine apertures come to be. This is the Heavenly Worthy’s exhortation to later students: to know the heart is to know the Northern Dipper; the apertures throughout the body are the myriad stars, the nine apertures are the Nine Emperors. Only by merging them into one place is it fitting to begin cultivation.

Using the apertures to unite with the Dipper: the Dipper is the aperture, the aperture is the Dipper. As the saying goes, “Heaven is great, man is small.” Heaven has no mind yet transforms the myriad things; man has a mind and thus brings about changes. Both are structured by matching seven to become nine, which shows the principle of resonance between Heaven and humanity.

1. Tanlang (Greedy Wolf)

Tanlang is the first prime of the Northern Dipper, and it is also the first aperture of the human heart. This aperture is located above the upright heart and is called the Tianyuan Qiao (Heavenly Origin Aperture). It receives the green qi of the Northern Dipper, corresponds to the wood of the east, the stems Jia and Yi, and is connected with the qi of the liver. If a person can penetrate the liver qi to open the Tianyuan Qiao, then they will understand the principles of celestial patterns above. Since birth, this aperture is originally open and clear; but afterward, when greedy thoughts arise and the wolfish mind is indulged, this aperture becomes obscured. If one is neither greedy nor wolfish and carefully guards the heart’s appearance, the spiritual prime will naturally unfold. Tanlang in one’s original destiny does not cause me to become Tanlang. It is appropriate to use softness to overcome hardness, hence it is called Yangming Tanlang—using softness to subdue Tanlang, then Yangming greatly appears, and that is the original Yangming Tanlang. There are only the two words “open” and “obscured”: when open, it is the Tanlang of the Northern Dipper; when obscured, it becomes my own Tanlang.

This aperture belongs to Yin, hence it is Zi. The original destiny of a living person is Zi; Zi is the water of Tianyi (Heavenly One). Water generates the liver wood of the east; when wood flourishes, it generates the yang fire of this aperture, causing the hundred apertures to become spiritually connected. One should use the practice of Mochao (silent court): sit quietly in a northern room, face east, and recite the four-syllable formula “Xili Xili” forty-nine times. In the Ziyuan Gong (Zi Origin Palace), use the single syllable “Om” to lift the qi of the liver mother’s family, and pay homage to the east, refining yang with yin. Do not use yang to strike yin, causing the liver qi…

(If there are further characters such as “injury” in the following text, it appears that the original manuscript is incomplete here; one should consult the complete book.)

Key Points Comparison (for reading the scripture)

Vernacular Interpretation of The Complete Works of Master Zhang Sanfeng

When one enters in audience to the heart chamber (xin jia), lightning penetrates the whole body; one unites with one’s original source, light causes the yang vessels to grow greatly, and only then does one obtain the natal mandate (benming).

The first star lord descends, in blue clothing and blue crown, protecting my natal mandate.

Second: Jumen (Great Gate)

Ju means great; men means door. Greatness has long and short; a door has opening and closing. These are used to describe the image of the second heart aperture (xin qiao).

Above, it responds to the Earth Origin (Diyuan); hence it is named the Earth Origin aperture (Diyuan qiao). It clarifies the subtleties of terrestrial patterns and belongs to the central Wu-Ji Earth (wuji tu) of the spleen system.

By mobilizing spleen Qi, it governs the gathering of spirit. When the Jing (essence) and Qi of the central palace (zhonggong) are nourished to sufficiency, the original spirit (yuanshen) is naturally protected and becomes numinous, and it advantageously moves the orange-yellow light to open the aperture.

The appropriate practice is the skill of using spleen Qi to ascend toward the heart aperture. Use the two-character oral formula Ganggang forty-nine times. One must first use the single character Om in the wife palace of the spleen system to raise water and assist fire, causing the tenfold number of Chou Earth to accord with the center and the sixfold number of Hai Water to join again with the eightfold number of ancestral Qi.

When the Dao-mind (daoxin) examines finely, the human mind naturally retreats, and the natal mandate pays homage to the true. Yet it is by the Dao-mind’s refined penetration that principle is examined; the human mind yields its place and obeys the mandate.

This aperture belongs to the yin even number. Because Hai and Chou belong to yin, the mandate is situated in the double number sixteen; therefore it is called Yin Jing (yin essence).

Jumen descends, wearing yellow garments and a yellow crown, chiefly illuminating the natal mandate of those born in Hai and Chou.

Third: Zhenren Lucun (True Person Lu Cun)

The third Zhenren Lucun star lord of the Northern Dipper is located at the Mingmen (life gate).

Three Yang Qian Yuan (Sanyang Qianyuan): all things contain life. The Mingmen is the gate of kidney water; it holds a bit of true fire called Three Yang Qian Yuan, which responds to the Ren and Gui Qi of the Northern Dipper, with black Qi (hei qi) stored within it. All things rely on this water of true unity to be moistened and to arise; the human body relies on this original yang Qi to circulate through the hundred vessels.

When heart and kidney unite, the heart-spirit penetrates and is without duality. Its practice lies in ascending, descending, and circulating at the sun-and-moon golden wheel (riyue jinlun). Use the two-character oral formula Jiji forty-nine times. One must first use the single character Om at the numinous bright spot one cun and three fen within the original palace, and activate the natal mandate of Yin and Xu, so that water generates wood, wood overcomes earth, one examines one’s desires and blocks one’s anger; only then does the heart aperture open, and one can perform this practice and circulate this Qi.

Once one obtains Zhenren Lucun to govern this Bing-Ding refining of the soul, one must use the two characters Chichi (oral formula).

Note (for ease of comparison with the original text): In internal alchemy (Neidan), the heart chamber and heart aperture refer to the aperture corresponding to the heart and the dwelling place of the heart-spirit. The natal mandate is the protection corresponding to one’s birth time and one’s natal star in the Northern Dipper. Jumen is the second star of the Northern Dipper; in the text it is linked to the second heart aperture, the Earth Origin, and spleen earth. The Earth Origin aperture is the aperture image corresponding to earth, the spleen, and central earth. Wu-Ji Earth is earth among the Five Phases and often figures the spleen and the central palace. The yin even number and the Hai and Chou branches: the text discusses this aperture’s number and natal mandate by means of even numbers and yin branches. Mingmen is the area of the Mingmen point beside the kidneys and figures kidney water and a bit of true fire. Three Yang Qian Yuan is the image of the true fire of Mingmen and the yang Qi of Qian Yuan. Zhenren Lucun is the third star of the Northern Dipper and is related here to refining the soul and to Bing-Ding fire. Om, Ganggang, Jiji, and Chichi are character formulas used in practice; they must follow the master’s transmission in sequence and repetition count.

The True Qi of the Two-Character Formula in Coordination: Ganggang

The true Qi of these two-character oral formulas must be applied in coordination. The two-character formula “Ganggang” can cause the fluids to rise and make the deity in black robes and black crown coil and gather in the Mingmen (Life Gate) without scattering.

Fourth: Wenqu

The fourth star of the Northern Dipper, Wenqu, governs Xuanming. This orifice is difficult to speak of; it corresponds precisely to the ren-gui (Water Qi) phase of the Northern Dipper. This orifice is the Kan essence; the womb is the origin. If it were not the Kan essence, why call it Xuanyuan? If it were not the womb-origin, why call it Taiming? These four clauses conceal a thoroughly penetrating practice; only when applied correctly does the effect appear—how great its function is! It is also Taixuan and Taiming; whenever there is stimulus there is response; ghosts and spirits imitate its numinosity; without waiting to grasp or hold, the great transformation becomes Shen. When internal practice reaches this point, such are its effects and functions.

The four characters “Xiu xiu yi yi”: a single Qi is circulated out, causing the Mao-You bathing (the mutual interaction of water and fire); the original life-destiny of the person is lifted and circulated forty-nine times at the Renmai (Conception Vessel) and gathered upward.

The syllable Om: the Yuan Shen (original spirit) goes up to court. This orifice becomes greatly open and luminous; then the infant form is truly formed, manifesting the deity in black robes and black crown within the child-body. Within it congeals into a single Brahma-mass of Qi, which is the image of the Moon origin—bright without and dark within. It may also be understood through the image of Chang'e in the moon palace.

Fifth: Danyuan Lianzhen

The fifth star of the Northern Dipper, the star lord Danyuan Lianzhen. This star's rank is supremely exalted: in heaven it is the center of the Northern Dipper; in the orifice it is the spirit of the one heart. All people possess this orifice; it is originally not obstructed, but it is difficult to get true Qi to enter it. If one truly wishes to let Qi enter the orifice, one must use the oral formula:

Zhen zhen, sen sen, yuan yuan, jing jing; jian jian jian jian, guang guang guang guang.

Only through this sixteen-character formula does one obtain this orifice—it is not elsewhere; it is precisely in the Crimson Palace of the original heart. In addition, recite Om forty-nine times, silently paying court to the Crimson Spirit Palace within the heart. The Gang command's Qi protects the body and guards the true; thus one obtains the true Qi of this palace. One can then summon and dispatch wind, clouds, thunder, and rain, and summon all spirits; one is ranked among the Five Dippers, and the orifice resides in Xuanling. Having obtained the Shen-Chen original destiny, one circulates the true Qi of the south, bing-ding, to descend into the body, and summons the star lord Lianzhen Danyuan of Xuanling Palace to descend to Jiangyuan Palace, in red robes and red crown, pure and upright, beneficial and steadfast; naturally demons and ghosts hide their forms. This orifice lies only within the two characters wu-lie; truly it has a marvelous use.

Sixth: Beiji Wuqu

(The following continues with the Wuqu star lord and its corresponding orifice and oral formula, in the same format as the preceding stars.)

Big Dipper Sixth: Northern Pole Wuqu

The sixth star of the Big Dipper is the Perfected Lord Northern Pole Wuqu. It corresponds to the sixth “heart orifice” in the human body and resonates with the metal qi of Geng and Xin in the west; it is the Tianyi Northern Origin Palace. Above, it corresponds to the two Feishu acupoints on the back: the left is Jinzha, the right is Jinbo, together called the White Tiger. The two “eyes” here, one substantial and one responsive, are related to the waxing and waning of “true lead” in internal alchemy, and this is also an orifice that is not easy to open in Dipper ritual. The warp and weft of the myriad stars crisscross and mostly gather here; like an unmoving pivot, Tianxin (Heavenly Heart) dwells in the Yuanhe Palace, the image of the North Star, and is also the supreme spirit in the human body. It can cut down demons and bind evil, and is incomparably firm and resolute.

Key points for internal practice: first begin with the single syllable Om, and from metal being born in the Zi palace (the place where attention is held in the Dantian), raise a breath of fanqi (Brahmic qi). Using the four-syllable formula “tao tao tao tao,” recite it forty-nine times. Then from the two Feishu acupoints, transport it through the Jinzha and Jinbo portals and descend it into this orifice; then the four elements are expanded, and demons and evil vanish of themselves. Without resolute and unyielding practice, it is difficult to open this orifice. After it opens, the Lord of the Sixth Northern Dipper, the Northern Pole Wuqu Ji Star Lord, descends into the Yuanhe Palace, in white robes and white crown, a mass of vast fanqi coiling without cease.

Those born in Ji years or Wei years should know that “fire generates earth, earth generates metal” is related to their own natal destiny; therefore the six orifices should correspond, as if embracing Qian and Kun—Qian corresponds to the body and head, Kun to the two feet; above it joins Niwan, below it connects to Yongquan. Then silently circulate a single Om, and the six orifices naturally align, as if embracing Qian and Kun.

Seventh: Tianguan Pojun

The seventh star of the Big Dipper is Tianguan Pojun. This star has inner and outer enclosures and the dignity of the Tiangang Emperor Seat; this orifice has the subtlety of “Youbo Suohe” and the gates of Northern Origin and Northern Fluid; its wonders are immense and difficult to describe fully. When the orifice opens the Heavenly Pass, there is often the ruler of the Ghost Gate; once established, it greatly routs the three armies. In the Big Dipper it is Tianguan; in the human heart it is the guarding of the orifice and the master. Internal cultivation must first establish the master firmly, using the four syllables “ji ji ji ji”: first raise Om audibly, then circulate Ji silently, forty-nine times, before obtaining the metal qi of Geng and Xin of the west.

Those born at the Wu hour should know: metal floats in the lungs and is easily restrained by Wu fire; one must use the vigorous power of Qian Origin to enter this orifice, merge into one, become the master of the single heart, greatly rout the three armies, and subdue the disturbances of the body’s three hundred sixty.

The ghosts of the joints, Shuangling and the like, and the demonic souls to the great number of thirteen thousand—these orifice pathways are originally opened by the conjunction of the Heaven Prime, Earth Prime, Sun Prime, Moon Prime, Jiang Prime, He Prime, and Sea Prime. This Wood destiny, the destiny component related to Wood nature, receives three hundred and sixty kinds of white garments and white crowns and descends within the Zhuling Heavenly Palace. This aperture enables one to perform the silent audience, mentally reciting the homage; nothing fails to respond, nothing fails to flow freely, no mystery fails to be accomplished—becoming a realized one, a sage, an immortal, or a Buddha. How wondrous is this! When the seven apertures are aligned to the same degree, the myriad conditions cannot invade. With a concentrated mind, silently make audience to the Seven Primes and employ the complete practice of the seven apertures: first use the Liver to employ Qi; the Kidneys guide Qi upward to make audience at the heart aperture. Then the Lungs move Qi and transmit heart-fluid downward to the Kidney Palace. Use Wu and Ji, the central Earth stems, to hook and join them. That is, use the sounds “zhi, da, li, ye”; “om, mo, li, ji, suo, he”; then apply “Kui” and the six esoteric talismanic glyphs, the above total nineteen characters. When Gang Qi arrives, none of the seven apertures will fail to open. One naturally shares the same degree with the Seven Primes of the Northern Dipper and can preserve life and extend one’s years. How supreme is this wondrous Dao; it shows the Heavenly Worthy’s great benevolence.

Furthermore, take the two stars Left Assistant and Right Deputy to correspond to the liver and lung apertures; there is another practice for opening them. On the left is Tianhuang, the Heavenly Emperor; on the right is Ziwei, Purple Subtlety—two deities who greatly serve as Assistant and Deputy. They are called the two honored ones Qingyang and Tuoluo, with one Assistant and one Deputy as their titles. If a person can see the Dao, this Qi will long endure; one will dwell in the world for many years, the sacred embryo will form, and one will unite with the Dao in truth. These two apertures cannot be opened without the oral instructions of an enlightened teacher. However, the liver is the mother of the heart: if the mother aperture is not opened, how can the child aperture be opened? The lungs are the wife of the heart: to open the husband’s aperture, one must first open the wife’s aperture—this is the principle of generation and overcoming. Its practice is: “ling, ling, ling, ling; zhuang, zhuang, zhuang, zhuang; sheng, sheng, sheng, sheng.” These twelve syllables circulate in the liver household for seven times seven, forty-nine rounds, causing the fire of dragon-thunder to burst forth and open the liver aperture, steaming the Child Palace so that the heart aperture opens together with it. Then use: “li, li, li, li; ning, ning, ning, ning; ping li, ping li; ning li, ning li.” These sixteen syllables are circulated in the lung household; once the lung aperture opens, golden liquid descends and drips into the heart, and upper and lower open together. One must first use the single syllable “om” to raise a mouthful of true Qi in the palace that is the mother of the liver and the child of the lungs, silently circulate it in the Central Palace, and there will naturally be a wondrous effect.

This is the great Dharma oral formula of Beidou Laomu (the supreme Dharma Lord in Northern Dipper belief); it must by no means be taken lightly.

Santai

Above are the Santai (Three Terraces), which resonate with my whole body; when the Three Lights unite, their radiance illumines Kunlun. “Santai” refers to star names such as Xujing and Kaide (Daoist celestial phenomena correspond to points in the body); the two stars Sikong and Qusheng shine upon my Yuzhen Palace (Yuzhen Gong, an important cultivation point at the occipital bone behind the head). Although in celestial phenomena these stars sit atop Mount Kunlun, in reality they lie between the Huagai and Feishu points in my body. If you wish to open this point, simply use the single syllable “Om,” raising it in a long, sustained way; then it will open together with the Three Palaces (San Gong). On this basis, becoming a sage or worthy, an immortal or a Buddha, is as easy as turning one’s palm.

The Heavenly Worthy Saving Humanity

Every phrase in the Scripture of the Heavenly Worthy’s Salvation of Humanity (Tianzun Duren Jing) speaks of the natal Yuanshen (original spirit of one’s destiny), causing cultivators to investigate nature and life within the palace of that Yuanshen. Nature and life are held and judged in the palace of the Seven Primal Star Lords of the Northern Dipper (Beidou Qiyuan Xingjun); the balance of life and death according to one’s natal destiny requires each person to recognize their natal destiny and each to guard the one primal, and only then is there a true handle. On every third and seventh day, on Gengshen and Jiazi days, and at each new and full moon, the Three Primes and Five La festivals, face the Northern Dipper, align the mind method with the mouth of the Dipper, burn incense and light lamps, exhaust your sincerity in prayer, remain constant from beginning to end, and unchanged over time; naturally there will be a wondrous mechanism.

Zi Hour

The Zi hour is the living Zi hour within oneself (not merely midnight by the clock). Those born in the Zi hour recite: “With sincere heart I pay homage to Yangming Tanlang Tai Xingjun of the First Tianyuan Palace of the Northern Dipper.” First list those born in the Zi hour; for the natal destinies belonging to the other eleven Earthly Branches, infer by analogy. The six characters “recite,” “sincere heart,” and “pay homage” are explained here; the rest follows this pattern. With the two words “sincere heart,” it is not merely chanting with the mouth; with the two words “pay homage,” it is not merely letting the mind pass emptily. This is the skill of silent audience and application.

The mouth is the gateway through which inner Qi enters; when the mouth opens, spirit and Qi scatter. If you want true recitation with the mouth, you must carefully close the six gates (eyes, ears, nose, etc.), cultivate and stabilize a single mass of true Qi, place it in the palace of your natal destiny, and only then can you apply the skill of “sincere heart and homage.” The character zhi (intent) added above “heart” means that spirit dwells in the heart; it means “where the heart goes.” When the heart-spirit wishes to go to the natal palace, it must follow where the heart goes. If you can bring the breathing practice to the point where it is about to go out but does not go out and about to enter but does not enter, with the tongue touching the upper palate and the mind focused on the mouth of the Dipper, using the naturally arising saliva, one... (the following text continues in the original book).

Vernacular Explanation of Selected Passages from The Complete Works of Master Zhang Sanfeng

To send it down through the mouth into the natal destiny palace is precisely the ritual audience. When one recites in the mouth (syllables such as Om) and directs intention and Qi to the natal destiny palace (an inner-landscape palace locus corresponding to one’s natal star and Mingmen), this is the ritual audience with the natal star lord (reverence and communication). This single “intent” (or the “intent” involved in spell recitation and spirit visualization) also encompasses seventy-two (some say inner-landscape methods such as the seventy-two seasonal periods or seventy-two Qi; here it means that its mysteries are many).

(Supplementary note: the mouth is the Jade Pool.) The mouth is also called the Jade Pool; the saliva in the mouth is Jade Liquid, corresponding to kidney liquid. When the saliva rises to the heart, the two Qi of heart and kidney combine, and it passes through Chonglou (the inner-landscape pass in the throat and chest area); when the saliva fills the Jade Pool, it is then called “jade.” When reciting the syllable Om and raising kidney Qi upward, there must first be a wisp of a “heart-itch” sensation in the heart—that place is what the natal star lord governs; once the aperture opens, a Northern Dipper vividly appears in the inner landscape. If one practices according to the “four characters” (the practice formula), then after becoming familiar with it, its wondrous functions are inexhaustible.

A person with Zi destiny (born in the Zi hour) must perform ritual audience to the first star lord of the Northern Dipper; those born in other hours should each seek the star lord to which their own natal destiny belongs and perform audience. Each has its own wondrous function.

The heart as “aperture”: three on the left, four on the right. The three apertures on the left and the four on the right are each governed and connected by meridians; Jing, Qi, and Shen each have their own place of focus.

For a person born with Zi destiny, the natal destiny lies in Geng (the correspondence of Zi year and Zi destiny with the heavenly stem Geng and so on follows this book’s system); Geng occupies the first position among the twelve earthly branches. Heavenly One and Earthly Six combine to make the number seven; this is the true water of Heavenly One, precisely the single point of true Yang in the Kan Palace and the single point of true Jing belonging to Mingmen—this is exactly what is called “a point of spiritual brightness between the two kidneys.” Mingmen occupies the center and contains a point of true fire; the Zi Palace belongs to water, so why does Mingmen also contain true Jing? Because although ministerial fire is in Mingmen, it is post-heaven fire; true Jing is concealed in Mingmen and is pre-heaven water. To know how to “seek water within fire and seek metal within water” is precisely the true mechanism of transformation from the activation of the one Yang in the middle of the Kan trigram; one who knows this and cultivates accordingly can become a Great Luo Heavenly Immortal (a term for the ideal state in Neidan).

Yangming Tanlang (Tanlang, the first star of the Northern Dipper, corresponding to Yangming and the left aperture)—this star lord is precisely in the first aperture on the left side of my heart. This aperture connects to the blood sea of the liver; the aperture of the liver’s blood sea is also directly connected with Mingmen.

If a person born with Zi destiny wishes to see this star lord descend into their natal destiny, they must quietly nourish the heart-spirit, quietly subdue kidney Qi, and quietly preserve true Jing, performing the ritual audience with intent-heart; all the “four characters” (the formula) are directed to a single place and combined with “Om” (reciting the spell and sending Qi down into the natal destiny palace)—this is the ritual audience.

A Vernacular Interpretation of The Complete Works of Master Zhang Sanfeng

Tongue Pressing and the Seven-Day Return

During practice, the tongue is pressed beneath the root of the tongue. Imperceptibly, a current of Qi moves in repeated waves toward this aperture. After the seven-day return, a luminous figure suddenly appears—clad in blue-green garments and wearing a blue-green crown—at the opening of the Dipper corresponding to one’s natal destiny.

Those Born in the Chou and Hai Hours

People born in the Chou and Hai hours recite with a sincere mind and pay homage to the second palace of the Northern Dipper, the Yinjing Jumen Yuan Star Lord of the Earthly Origin Palace. This is the natal star of those born in Chou and Hai. The oral formula for silent homage has already been stated above. This star lord resides in the second aperture to the left of the heart and communicates directly with the true position of the Kan palace in the kidney system at the Hai hour; the Chou hour has its secondary flourishing in spleen-earth, and the channels and network vessels are all connected. When the aperture opens and can be illuminated, performing silent homage according to the previous formula will naturally allow one to see the light of one’s natal star.

Those Born in the Yin and Xu Hours

People born in the Yin and Xu hours recite with a sincere mind and pay homage to the third palace of the Northern Dipper, the Zhenren Lucun Zhen Star Lord of the Solar Origin Palace. This star lord belongs to the third aperture to the left of the heart; for those born in Yin and Xu, the practice of silent homage to one’s natal destiny yields a quicker response. Yin is the true position of the liver system, in the Zhen palace; Xu is the lodged position of spleen-earth, and the channels and network vessels interconnect. The practice of silent homage is as in the previous example, and the verification is the same.

Those Born in the Mao and You Hours

People born in the Mao and You hours recite with a sincere mind and pay homage to the fourth palace of the Northern Dipper, the Wenqu Xuanming Niu Star Lord of the Lunar Origin Palace. This star lord governs the natal destiny of those born in Mao and You and is in the first aperture to the right of the heart. Mao belongs to the auxiliary position of the liver system, while You belongs to the assisting position of the lung system; each has its interconnected channels and network vessels. The practice likewise follows the previous example, and the light shines in response to one’s natal star lord.

Those Born in the Chen and Shen Hours

People born in the Chen and Shen hours recite with a sincere mind and pay homage to the fifth palace of the Northern Dipper, the Danyuan Lianzhen Gang Star Lord of the River Origin Palace. This star lord is exactly in the second aperture to the right of the heart; in fact, it resides in the sixth aperture within the heart, slightly toward the middle of the right aperture. Ordinary people cannot open this aperture; it is entirely obscured by worldly affairs and mixed emotions. In all dealings with affairs, this aperture is the master. Within the aperture there is a true seed of Qi; the Tiangang corresponds to the aperture. Only a resolute man of genuine loyalty, filial piety, integrity, and righteousness can have a momentary outflow of light—this is the single point of prenatal true nature. For those whose natal destiny is Chen or Shen, the resonance is as follows: Chen is the true position of the Tiangang heart aperture… (If further text exists in the original, it may be translated in continuation.)

The following is a vernacular interpretation of this passage of scripture (proper nouns are retained, with brief explanations at first occurrence):

(Continuing from the preceding text) It belongs to spleen-earth and the Shen position of the Zhenggong; the Baiyuan main seat belongs to the lung family, namely the Dapeng lineage. The meridians are connected continuously; continue silent circulation according to the previous method, and the light of one’s natal destiny will appear of itself.

Wei hour (1 to 3 p.m.)

Those born in the Wei hour should recite the aspiration text and sincerely pay homage to the sixth position of the Northern Dipper—the Star Lord Wuqu Ji of the North Pole in Heyuan Palace.

This star lord corresponds to below the third orifice on the right side of the heart, directly reflecting above the Six Fu organs and governing the Five Zang organs as a whole. Those born in Si or Wei years take this as their natal destiny. Si is Earth Two generating Fire; Wei is Earth, Ten completing Earth. The meridian measures communicate with one another; still follow the previous method of silent invocation, and the light of one’s natal destiny will appear of itself.

Wu hour (11 a.m. to 1 p.m.)

Those born in the Wu hour should recite the aspiration text and sincerely pay homage to the seventh position of the Northern Dipper—the Star Lord Pojun Guan of Tianguan in Haiyuan Palace.

This star lord governs all stars and oversees the Thunder Gate above. Once this orifice opens, cultivating the Great Way of the Golden Elixir is no longer difficult. The star lord of this orifice has Nangong Yuehu as guardian. It governs those born in the Wu hour palace with this natal destiny: the Wu palace in heaven is true fire; in humans it is the samadhi fire; in the gang (Qi of Tiangang) it is the step that attains the true number of seven yang, supremely rigid so that nothing can match it. Still follow the previous method, silently invoke the true formula, and practice it. Not only will this one star lord descend, but all the stars will join in arching around, and all seven orifices will open. This is the wondrous method of the Dipper Palace.

The secret words of Yuanshi (the Primordial Beginning): Although the Dipper Palace is in heaven, it actually belongs to the seven orifices of the human body; although Yuanshi is in heaven, he actually belongs to the ancestral Qi of the human body (the root of prenatal One Qi).

In the above silent circulation and homage to the seven stars, the essential point is always this: gather a bit of true Qi within the seven orifices and move it into the ancestral Qi; only then can one draw out a bit of the true original spiritual Qi of one’s natal birth destiny. Each should follow the previous examples of silent-circulation practice. These are truly the most profound and wondrous Dharma words; practitioners must be careful.

Tiangang Ancestral Qi

Tiangang is named Chi [Liang-Er] (this Tiangang is before the twelve gates of Thunder City). For anyone who worships with heart and mind, if they do not first circulate the Tiangang ancestral Qi, then even with the wondrous formulas above, the seven orifices will still be difficult to open. This formula is the previous practice of the seventy-two “Om” syllables, using one mouthful of gang Qi to the very end.

Note: In the text, “Nangong Yuehu” may also carry the sense of protection and blessing; “shengeng” is often related to natal destiny and true origin, and here refers to the true-origin spiritual Qi to which one’s natal destiny is tied. This entire passage belongs to the cultivation method of facing the Northern Dipper, internally refining the seven orifices, and ancestral Qi; it should be read together with the “previous examples” and “previous practices” before and after.

Vernacular Interpretation

(1) Chinao and Ancestral Qi

If one carefully reads the Thunder Scripture at the outset, one will understand its profound mystery: in the human body it corresponds to the chief hub of the twelve meridians, and so it is called “Chinao” (one explanation holds that this is a specialized inner-landscape term, corresponding to Thunder Ritual and the meridians).

What “Chinao” means is simply this: the single Qi moves to precisely where it ought to arrive, and that is all. Only one who can know this for oneself can be said to have a slight grasp of its subtlety. These two words are hidden within ancestral Qi (zuqi), just as the twelve double-hours are distributed among the viscera and bowels, each governing one period; this alone is the true name and reality of the two words “Chinao.”

Righteous Qi fills heaven and earth; left and right are its assistants; its light is like a wheel, and its essential radiance runs straight through the Dipper mouth. When righteous Qi is complete, it is Tiangang ancestral Qi; guarded by the Seven Primes (qiyuan), it forms the crucial gate of the seven orifices. This Qi is supremely great and supremely firm, inconceivable.

(2) White Jade Turtle Terrace

The White Jade Turtle Terrace is within the Qi of the Middle Brahma Heaven. It governs the Kan position: above it resonates with the seven orifices, below with the nine thoroughfares, namely the human kidney palace. Upon one numinous turtle are seven jeweled terraces, which of themselves gather into a dense Middle Heaven Brahma Qi, namely the human heart palace. In Middle Heaven there are generative Brahma and generative Qi, which congeal redly into form. Who can fully know such a true terrace and true Qi? Our ancestor established the teaching and unfolded its meaning, clarifying the essential purport and universally saving living beings.

(3) Doumu and Xizhu Miluo

Formerly, Doumu Yuanjun, the Dipper Mother, in the land of Xizhu Miluo, in the Heaven of Perfect Brightness and Purity, cultivated the Mysterious Numinous Wondrous Dao and diligently served the Three Treasures Celestial Worthies.

Doumu Yuanjun is the Mother of the Seven Stars and is in truth the mistress of the seven orifices of the human body. “Xizhu Miluo” refers to that mass of Brahma-point Qi between below the lungs and above the heart—truly real, perfectly round and bright, utterly pure—which is where the true Doumu of Middle Heaven resides, hard for people in the world to know. Within it there must be the two words “Xuanling” (Mysterious Numinous); only then does it return to the Three Treasures Celestial Worthies and to the Jing, Qi, and Shen of the human body. Hence it says, “cultivate the Mysterious Numinous Wondrous Dao”; one should also constantly contemplate and savor the Great Dao of the Golden Elixir, diligently serve the Three Treasures—this is the utmost mystery and utmost wonder.

To gladden the spirit and nourish life, to condense Jing and bind Qi: gladdening the spirit is the work of wholehearted worship and reverence; nourishing life is the wonder of oral recitation and application; condensing Jing and binding Qi is the mouth....

Note: The term transcribed “Chi...” in the text is, according to Daoist canon convention, usually an inner-landscape designation of the “Chinao” type; terms such as “Seven Primes,” “nine thoroughfares,” and “Kan position” are common in Neidan and Thunder Ritual. The translation retains the proper names with brief parenthetical notes and adds no meaning. The final sentence after “namely the mouth” is missing, so it is not translated further.

A Vernacular Reading of The Complete Works of Master Zhang Sanfeng

Reciting “Zhi Xin Chao Li” [with a focused mind, pay homage] is the master practice for the entire set of merits and virtues. When one achieves “filling, swirling, forming a jeweled terrace, golden light encircling, brilliant radiance crowning the head, a single canopy,” this is the practice of the mouth reciting with resolve and the mind paying homage; only when cultivated to the state of Wuwei (non-action) yet nothing left undone can it be considered truly attained.

It is not only Doumu (Mother of the Dipper) who has a jeweled terrace and canopy; the human body also does: Jing (essence) and Qi (vital energy) fill the whole body, circulate around the viscera, golden light appears, and a mass of true spirit congeals and covers above it—within the body a jeweled terrace naturally forms, with a seat upon it, and one also has a canopy covering the Shen (spirit).

Sitting within the Qiqu Huachi (Seven-Bend Flower Pool), light is emitted above the Hunyuan Zifu (Primordial Purple Palace); within the body is a whole field of true primal yang, without a trace of karmic obstruction; one holds firm the true hun-soul and remains unmoved in suchness. Sitting in the Qiqu Huachi, free and at ease, surpasses sitting on Doumu’s lotus jeweled terrace. Students often misidentify the Huachi; one should know that the Hunyuan Zifu is precisely the palace of pre-heaven Qi. Having attained the Qiqu Huachi and sitting in the body with jeweled light, naturally bright light shines through—this light is the light of Shen; the sevenfold true colored Qi appears, naturally forming patterns and congealing as the Qiyuan Zhenjun (Seven Primes True Lords). This is what is formed by the manifestation of the True Lords’ true light.

In front is Tiangang (Heavenly Gang): this Tiangang is before the twelve gates of Thunder City (one will know its wonder by reading the Thunder Scripture); in the human body, it is the governor of the twelve meridians. Whenever one uses mind and will to pay homage, if one does not first circulate the Qi of Tiangang, then even with previous meritorious methods and wondrous formulas, the seven apertures will still be hard to open. This formula is precisely the previous seventy-two “Om” syllables: a single mouthful of Gang Qi reaches all the way down, and the one Qi arrives.

Righteous Qi fills heaven and earth, assisting from left and right; its light is like a wheel, directly piercing the Dipper mouth. When righteous Qi is full, Tiangang becomes the guard of the Seven Primes and the juncture of the seven apertures. It is said that Qingyang, She, and Luo are the inner and outer brilliance of the Seven Primes: the two stars hold the Poluo Emperor Throne, the Shangzun Palace, and the Second Palace; their light is very great, penetrating all within and without the body without exception; the twelve Thunder Cities are all thoroughly luminous and blazing. If a person can see this, he can attain long life—in reality it is in the true apertures of the liver and intestines in the human body, where internally they connect to the seven apertures; externally one sees the two eyes round like wheels, connected with true lead, emitting true primal.

Brief Explanation of Proper Terms

Doumu is a revered Daoist deity, often seated on a lotus jeweled terrace and possessing a canopy. Qiqu Huachi / Hunyuan Zifu are the body’s “pool” and “palace” in the context of Neidan (internal alchemy), related to pre-heaven Qi and true primal. Qiyuan Zhenjun are True Lord figures corresponding to the sevenfold true colored Qi and the opening of the seven apertures. Tiangang is the Gang Qi in thunder ritual and homage, and the meaning of the Tiangang star, governing the twelve gates and seven apertures. The twelve gates of Thunder City are city-gate imagery from the Thunder Scripture, corresponding to the governing of the twelve meridians in the body. Qingyang, She, and Luo are star names, used here as metaphors for the inner and outer guardianship and radiance of the Seven Primes. True lead / true primal are internal cultivation terms, referring to pre-heaven true essence and true Qi.

Related Passages from The Complete Works of Master Zhang Sanfeng

Only when one has cultivated to an extremely high level will the Primordial Light (Yuan Guang) manifest. Whether one’s Dao conduct endures through the ages and benefits all things, whether one cultivates oneself and regulates the family, or becomes an immortal, a buddha, a sage, or a worthy—none of this can be separated from the Seven Primordial Lords of the Natal Stars (Qiyuan Benming Xingjun; the seven honored deities who govern each person’s natal star) presiding over revelation and transformative guidance.

If one still encounters weapons and war, bandits, illness, malevolent spirits, imprisonment and shackles, or all kinds of demonic obstacles such as the three disasters and eight hardships, one need only silently bow in homage to the precious names of the Seven Primordials, and one may obtain enduring purity and peace—this is the great Dharma of True Primordial Salvation from Suffering. This scripture is vast, profound, and wondrous; hence it is called the Great Sage of the Central Heaven, the Northern Dipper’s Ziwei August Emperor, the Seven Primordials and Nine Sovereigns. Is it not indeed a great power for saving the suffering and succoring the dying? People should always keep it carefully in mind, constantly recite it silently, and hasten to take it up and practice it; only then can they understand the principle in the scripture of “the mysterious within the mysterious, the wondrous within the wondrous.”

(Written by Wu Haiyun, disciple of Xiugu.)

Great Compassion Spirit Mantra (Bodhisattva Avalokiteśvara Addresses the Buddha)

Bodhisattva Avalokiteśvara said to the Buddha: “World-Honored One, if there are sentient beings who recite and uphold the Great Compassion Spirit Mantra (Avalokiteśvara’s Great Compassion Heart Dharani) and yet fall into the three evil destinies, I vow not to attain perfect enlightenment. If those who recite and uphold the Great Compassion Spirit Mantra are unable to be born in the buddha lands, I vow not to attain perfect enlightenment. If those who recite and uphold the Great Compassion Spirit Mantra do not obtain immeasurable samādhi and eloquence, I vow not to attain perfect enlightenment.

If, when reciting and upholding the Great Compassion Spirit Mantra, one’s wishes in this present life are not fulfilled, it cannot be called the Great Compassion Spirit Mantra—unless one is unvirtuous or insincere. If a woman is weary of and despises the female body and wishes to become male, and recites and upholds the phrases of the Great Compassion Dharani, should she not transform her female body into a male one, I vow not to attain perfect enlightenment. But if she gives rise to even a little doubt, her wishes will certainly not be fulfilled.

If sentient beings have committed grave offenses such as the ten evils and five heinous sins, even if they do not fully repent, reciting the Great Compassion Spirit Mantra now can still eradicate them—the key lies in reciting and upholding with faith, without giving rise to doubt.

Those who recite and uphold the Great Compassion Spirit Mantra obtain fifteen kinds of good rebirth and are not subject to fifteen kinds of bad death. Examples of what are called bad deaths are: they will not die from hunger, cold, or hardship; they will not die from shackles, beatings with rods, or punishment; they will not die from lawsuits with enemies; they will not die from being killed in battle; and they will not die from being maimed or killed by tigers, wolves, and vicious beasts.

(The scripture originally contained further entries on bad deaths, but the text breaks off here.)

Vernacular Interpretation

Six: One will not be bitten to death by venomous snakes or pit vipers.

Seven: One will not die by drowning, burning, or being swept away in water.

Eight: One will not die by poisoning.

Nine: One will not be killed by gu poison or evil arts.

Ten: One will not die from madness, confusion, or loss of mindfulness.

Eleven: One will not die by falling from cliffs or treetops.

Twelve: One will not be killed by wicked people using yàn mèi curse magic (spells of cursing and subduing).

Thirteen: One will not be killed by evil deities or malevolent ghosts seizing an opportunity.

Fourteen: One will not die from being afflicted by severe illness.

Fifteen: One will not die from improperly taking what is not one’s due or from self-harm.

Those who can recite and uphold the Great Compassion Spirit Mantra will not encounter the above fifteen kinds of evil death and will obtain fifteen kinds of good rebirth (good circumstances and good rewards):

First: Wherever one is born, one will often meet worthy and virtuous kings.

Second: One will often be born in good countries and lands of peace and happiness.

Third: One will often encounter good times.

Fourth: One will often meet good friends and spiritual benefactors.

Fifth: One’s physical faculties will often be complete and intact.

Sixth: One’s mind directed toward the Way will be pure, mature, and firm.

Seventh: One will not violate the precepts.

Eighth: Family and relatives will be harmonious and dutiful in gratitude and righteousness.

Ninth: Wealth, goods, and food will often be abundant.

Tenth: One will always receive others’ respect, support, and guidance.

Eleventh: One’s possessions and treasures will not be seized by others.

Twelfth: Most wishes in one’s heart will accord with one’s intentions and be fulfilled.

Thirteenth: Dragon deities, heavenly beings, and other benevolent deities will constantly protect one.

Fourteenth: Wherever one is born, one will be able to see and hear the Buddha Dharma.

Fifteenth: The true Dharma that one hears will enable one to realize profound meanings and principles.

If one can recite and uphold the Dharani of the Great Compassion Mind (the Great Compassion Mantra), one will obtain the above fifteen kinds of good rebirth. All heavenly beings and humans should constantly recite and uphold it and should not give rise to laziness.

After Bodhisattva Guanshiyin had said these words, he stood before the assembly with palms joined, gave rise to great compassion for all living beings, and, with a joyful countenance and a smile, immediately proclaimed the wondrous phrases of the great, perfect, unobstructed great dharani of the Great Compassion Mind.

Dharani: Great Compassion Mantra

Sutra-Opening Verse (in the customary verse form of the Buddhist tradition)

The unsurpassed, profound, and wondrous Dharma—the Buddha Dharma is boundless, profound, and subtle;

It is hard to encounter through hundreds of thousands of kalpas—not that it cannot be encountered, but that even when encountered it is difficult to practice for a lifetime and realize the fruit over billions of kalpas; therefore it is said to be hard to encounter.

Vernacular Interpretation of The Complete Works of Master Zhang Sanfeng

“I now, having seen and heard, receive and uphold.”

(This is the scripture reciter referring to himself: I now, according to what I have heard and seen, receive this scripture and recite it long.)

“I vow to understand the Tathagata’s true meaning.”

(“Tathagata” is an honorific title of the Buddha, meaning “thusness unmoving, not losing one’s original face.” “Vow to understand” means vowing to penetrate the profound meaning of the Buddhist scriptures.)

Guanyin Bodhisattva · Great Compassion Sacred Mantra

Na-mo he-la da-na duo-la-ye-ye

(This line is the very body of Guanyin Bodhisattva’s great compassion and great mercy.)

Na-mo a-li-ye

(This line is the body of Cintamanicakra Bodhisattva; when reciting to this point, one must visualize with the mind.)

Po-lu-jie-di shuo-bo-la-ye

(This line is the body of Bowl-Holding Guanyin; when reciting this line, visualize the Bodhisattva’s body holding a bowl.)

Pu-ti-sa-duo-po-ye

(This line is Amoghapasha Bodhisattva, who can subdue great armies.)

Mo-he-sa-duo-po-ye

(This line is the bodhisattva seed, that is, the root of this mantra itself.)

Mo-he-jia-lu-ni-jia-ye

(This line is the body of Asvaghosha Bodhisattva, holding cymbals in his hand.)

Om

(With this single sound “Om,” all ghosts and spirits join their palms and respectfully listen to the mantra recitation.)

Sa-po-la-fa-ye

(This line is the body of the Four Great Heavenly Kings, subduing demons and protecting the Dharma.)

Shu-da-na-da-xie

(This line is the names of the ghosts and spirits in the retinue of the Four Great Heavenly Kings.)

Na-mo-xi-ji-li-duo-yi-meng a-li-ye

(This line is the body of Dragon-Tree King Bodhisattva; one must recite with focused mind and not be careless.)

Po-lu-ji-di shi-fo-la-leng-tuo-po

(This line is Vairocana Buddha of the perfect reward body.)

This scripture contains Daoist incantations invoking multiple deities and describing their powers. The opening phrase "Namo Narojinchi" refers to the Vairocana Buddha's pure Dharma body (an embodiment of the Buddhist Dharmakāya within Daoist context), requiring particular focus during recitation.

Subsequent passages mention the "Ram-Headed Divine King" who commands legions of celestial demons, and the "Nectar Bodhisattva" belonging to Guanyin's retinue. The "Soaring Night Patrol Celestial King" oversees moral conduct across the four directions, while the "Bhagavati Divine King" - a towering dark-skinned deity - wields an iron trident.

The text describes the "Kundali Bodhisattva" bearing an iron wheel and chains with a third eye on his forehead. The "Great Brahma Heavenly King" rules over celestial beings, and the "Imperial Deity" appears as an immense dark figure. "Maheshvara Deva" commands the thirty-three heavens' celestial armies with his bluish complexion.

The repeated phrase "Sarva Sarva" corresponds to the "Fragrance Accumulation Bodhisattva" who miraculously mobilizes ghost soldiers from all directions. The concluding "Bodhisattva's Disciplinary Words" refer to special mantras for restraint and correction.

These combined incantations reflect the Daoist pantheon's integration of Buddhist elements. Reciting these sacred names summons corresponding divine powers. Practitioners must maintain single-minded concentration during recitation, visualizing each deity's distinctive attributes.

“Julū julū jié mèng” is a mantra through which the bodhisattva of empty heart commands the heavenly troops; the commentary says he leads twenty trillion celestial soldiers. After “dù lú dù lú,” “fá shé yé dì” corresponds to the stern king bodhisattva who commands the peacock king’s barbarian troops; “móhē fá shé yé dì” continues that same mantra phrase.

“Tuóluó tuóluó” corresponds to Guanyin’s great hero body; “dì lì ní” corresponds to the lion king who examines those who recite the spell. “Shì fó luó yé” corresponds to the thunderbolt bodhisattva who subdues the retinues of demons; “zhē luó zhē luó” corresponds to the crushing bodhisattva who holds a golden wheel; “mó mó fá mó luó” corresponds to the great subduer of demons, the vajra wielder who holds a golden wheel.

“Mù dì lì” means that the buddhas join palms and listen to the recitation of the mantra. What follows—“yī xī yí xī,” “shì nà shì nà,” and “ā luó shēn”—corresponds to Maheśvara, king of devas. “Fó luó shè lì” and “fá shā fá shēn” correspond to Guanyin holding shield, crossbow, and bow and arrows; “fó luó shè yé” indicates that Amitābha Buddha is Guanyin’s master.

“Hū lú hū lú mó luó” and “hū lú hū lú xī lì” correspond to the kings of the eight classes of gods and spirits. The eight classes are the eight kinds of devas and spirits in Buddhism who protect the Dharma. “Suō luó suō luó” corresponds to the five turbidities of an evil age—that is, a world full of afflictions and disorder; “xī lì xī lì” says that Guanyin benefits all sentient beings and that his merit is inconceivable; “sū lú sū lú” uses the sound of leaves falling from the buddha-trees as a simile. The closing “pú tí yè” means turning toward awakening and attaining bodhi.

Vernacular Explanation

Putiye (This is Avalokiteshvara Bodhisattva’s method for forming good karmic connections with sentient beings.)

Putuoye (This is the original form of Venerable Ananda.)

Midiliye (This is Great Wheel Bodhisattva holding a golden blade.)

Naluoluo Jinchi (This is Nagarjuna Bodhisattva holding a golden blade.)

Dilisheni Naluo (This is Jeweled Banner Bodhisattva holding an iron fork.)

Boye Monaluo (This is Precious Golden Light Banner Bodhisattva holding a vajra.)

Svaha (This means perfect accomplishment.)

Xituoye (This is penetrating all Dharma gates.)

Svaha

Mohe Xituoye (This is Light-Emitting Bodhisattva holding a red banner.)

Svaha

Xituo Yuyi (This is all the heavenly bodhisattvas assembling together, holding golden blades.)

Shipoluoye

Svaha

Naluoluo Jinchi (This is Mountain-Sea Wisdom Bodhisattva holding a golden sword.)

Svaha

Maluo Naluoluo (This is Jewel Seal King Bodhisattva holding a golden axe.)

Svaha

Xiluoseng

Amuquye (This is Medicine King Bodhisattva’s method of practicing medicine to cure all illnesses.)

Svaha

Suopo Mohe

Axituoye (This is Medicine King Bodhisattva formerly practicing medicine to cure all illnesses in his original bodhisattva form.)

Svaha

Zhejiluo Axituoye

Svaha

Botuo Moji Xiduoye

Svaha

Naluoluo Jinchi

Poqieluoye

Svaha

Mopoli Shengjieluoye

Svaha

Note: This passage of scripture is actually the Sanskrit mantra portion of the Buddhist Great Compassion Mantra (the Thousand-Handed and Thousand-Eyed Avalokiteshvara Bodhisattva’s Vast, Perfect, Unobstructed Great Compassion Heart Dharani), included in the Daoist Canon edition of The Complete Works of Mr. Zhang Sanfeng. The parenthetical notes following each mantra phrase identify the name of the bodhisattva corresponding to that phrase and the ritual implement held or the meritorious action performed. Svaha (Sanskrit svāhā) means “accomplishment” or “fulfillment of a prayer.”

Mantra Text (Opening and Closing of the Great Compassion Mantra)

Namo ratna-trayāya

Namo ārya Avalokiteśvarāya, svāhā.

Oṃ, sidhyantu mantra, padaya, svāhā.

(The parenthetical syllables in the original are the Sanskrit pronunciation as recorded in Chinese characters at the time; “svāhā” means swift accomplishment and perfection.)

Vernacular Explanation

The passage above is the mantra text of the Great Compassion Mantra (Great Compassion Divine Mantra).

Guanyin Bodhisattva inherently possesses a heart of great compassion and great mercy and could not bear to see sentient beings endure immeasurable suffering; therefore she spoke this Great Compassion Divine Mantra to universally save sentient beings. The Bodhisattva once made a vow: if even one vow were not fulfilled, she would vow not to attain perfect enlightenment (not become a Buddha)—from this we can see her earnest resolve to single-mindedly save and liberate sentient beings. For those who cultivate and recite this mantra, the responses often follow like an echo answering a sound and a shadow following a form; this can also be understood from recitation experiences through the ages.

Whenever one recites this mantra, the key lies only in faith: recite sincerely and do not give rise to doubt. One can give rise to fifteen kinds of virtuous mind and avoid fifteen kinds of bad death. Hunger and hardship, disasters of water and fire, shackles and beatings, karmic creditors whether foes or kin, poison, harmful sorcery, evil gods and malevolent spirits, severe illness, and all kinds of strange phenomena cannot harm the person.

Requests are always answered and often prove efficacious; one regularly obtains ample food and clothing and receives support from benefactors. Many wishes in the heart can be fulfilled as desired; in all undertakings, the responses are like an echo, following one’s intentions, truly like a wish-fulfilling jewel.

—Here ends the one fascicle of The Wish-Fulfilling Jewel.