Page 719 - The Encyclopedia of Taoism v1_A-L

L1NGBAO WUFU XU

narrative is followed by a number of distinct texts which describe: I. the "five
sprouts" (wuya 1i5f) practice by which the pneuma (*qi) of the five directions
may be ingested; 2. the secret names of the Five Emperors (wudi 1i. ffi), based
on the Han "weft" texts; 3. short instructions and praise for the five *Lingbao
talismans; 4. a meditation practice, based on the "ruler-minister" (wangxiang
Iffl) hemerological system, for cycling pneuma through the five viscera
(*wuzang); and 5. instructions for ingestion of solar and lunar essences. This
last section, which includes an important discussion of micro-macrocosmic
correlations and corporeal gods, is related to the final part of the scripture,
and probably emanated from a lineage distinct from those reflected in the
other sections in the text.
The second chapter consists entirely of herbal recipes for longevity, sup-
pression of the Three Corpses (sanshi; see * sans hi and jiuchong), and healing
of disease. The chapter also includes a talisman to be used for "release from
the corpse" (see * shijie).
The core of the text is the *jiao (Offering) ritual described in the third chapter,
in which the Five Emperors are summoned through contemplation involving
the five talismans. The ritual incorporates three originally unrelated practices:
I. Han imperial ritual speculations which perceived the living emperor as an
embodiment of five celestial Emperors who themselves are manifestations
of the *wuxing; 2. the "five sprouts" method of pneuma ingestion; 3. the five
talismans, originally apotropaic talismans to be used by adepts when entering
mountains seeking herbs and minerals. This ritual is the earliest example of
a Taoist jiao and incorporates elements of ritual still performed today. The
rite begins by laying out the talismans, followed by summoning the celestial
officials. After an offering and reverence to the spirits, a request is made. The
spirits are then sent off to return to their abode. In later ritual codifications,
beginning with the *Wupian zhenwen Ji ~ ~ X (Perfected Script in Five Tablets)
and continued by *Lu Xiujing (406-77), the basic structure of the rite remained
as the basic unit of Taoist ritual, despite the ever more complex instructions
and performances.
The final part of the third chapter is an originally independent text, entitled
"Scripture of the Authentic One" CZhenyi jing" ~ - ~iIT) and cited under vari-
ous similar titles. It is probably related to the *Sanhuang (Three Sovereigns) tra-
dition and paralleled by j. 18 in *Baopu zi. This section introduces the notion of
the Three Ones (*sanyi), which became the focus of meditation practices within
*Shangqing Taoism. Here it is merged with the practice of the "five sprouts."
The teaching, presented to the Yellow Emperor (*Huangdi), presages *neidan
practice, and also introduces the notion of the three *hun and the seven *po.
The Wufo xu thus provides valuable information on the development of
Taoism from Han period practices of various fangshi lineages, "weft" texts,