《太上洞玄灵宝真文要解上经》

On the Mysterious Terrace of the Seven Treasures of Jade Capital Mountain in the Mysterious Metropolis (Xuandu Yujingshan), governed by the Most High Numinous Treasure (Taishang Lingbao), the Perfected Persons (Zhenren) of utmost truth, spontaneity, and wondrous practice from the ten directions, together with flying immortals, great sages, and the rest of the immortal host, all burn incense and scatter flowers while poised in the void. Each day they circle three times, holding the splendid banners of the Ten Absolutes and chanting the Cavern Chapters aloud.

The sun and moon move in alternation, and the Seven Stars of the Northern Dipper govern the turning of the Heavenly Pass. Every three hundred and thirty days, the Heavenly Pass completes one circuit of the mountain; after three hundred and thirty circuits, the Qi (vital energy) of the Nine Heavens converges; after three thousand three hundred circuits, the Qi of Heaven and Earth converges. The convergence of the Qi of Heaven and Earth is called the transition of a minor kalpa; after nine thousand nine hundred circuits, a major kalpa comes to an end. Then Heaven sinks, the earth is engulfed, the nine seas merge into one, gold and jade melt away, and not even the most minute thing remains.

Heaven and Earth can endure so long without being overturned because the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) commanded the Five Elders, the Supreme Perfected (the lofty perfected deities of the five directions), to seal the True Writs of the Numinous Treasure within the caverns of the Five Marchmounts, so as to pacify the spirits, guard the numinous Qi, and restrain the sources of the rivers, ensuring that when a major kalpa arrives the floods do not overflow and great disasters do not occur. These writings arise of themselves from spontaneity and are therefore called the “Upper Writ of the Nine Heavens of the Numinous Treasure”; they are not something that ghosts and spirits can know. If this scripture (Jing) exists in the world, it can protect the state and secure the household, so that calamities of every kind cannot intrude. Those who have learned its methods, when a major kalpa comes to an end, can spread their great wings (wings like those of the swan-goose) and soar aloft, treading the high void and traveling through the air.

According to the regulations of the Keyi (liturgy) of former days, this scripture is transmitted only once every forty thousand kalpas, and is conferred solely upon those whose names have long been entered in the register of immortals and who are destined in a future life to become Perfected Persons.

The Lingbao Five Chapters of Perfect Script (Lingbao wupian zhenwen) of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) were once kept in the Upper Palace of the Seven Treasures on the Mysterious Terrace of the Most High. The meaning of this celestial writing is profound and hard to fathom; its characters shine with brilliant light and illuminate the whole realm of Highest Clarity (Shangqing). The Divine Lords of the Five Elders stand beside it in attendance and guard. The Supreme Sovereign pays courtly homage to the host of perfected deities. Jade Maidens hold fly-whisks, Golden Lads lift clouds of incense, and the blended incense of a hundred harmonies is burned until its fragrance fills the Purple Court.

The assembled gods breathe out solar Jing (essence) to drive away defilement, and scatter the radiance of the moon to brush away dust and stain. Divine lamps shine brightly, their light answering the glow of the candles. Golden winds rise from the eight directions, and auspicious clouds spread through the four quarters. Luan birds and phoenixes cry plaintively, and the gods chant with one voice, while flying dragons and strange beasts guard the jade gates. Ten thousand celestial emperors bow before the Perfect Script, circle the Upper Palace in ritual homage, then rise into the air to pace the void and intone the cavern chapters. They marvel at the numinous subtlety of the Nine Heavens, rejoice in the precious brightness of the Three Heavens, and praise the preciousness and lofty merit of the mysterious Perfect Script, whose vastness is like the Great Void.

Therefore the Celestial Worthy of Primordial Beginning recorded twelve kinds of De (Virtue/Power) for these chapters, to make plain the honor of the Perfect Script in the heavens and to show that its numinous power is without end. The first De of the Perfect Script is like emptiness: clear and true, deep and still, plain and spontaneous, the root of Heaven and Earth. The second is like the Great Dao (the Way): vast without limit, yet Wuwei (non-action), the root of divine illumination; all things are brought to completion by it. The third is like Heaven: pure, vacant, and immense, covering all things and hung high in the realm of Highest Clarity; all things are generated by it. The fourth is like Earth: it opens Heaven and Earth and nurtures life, embracing all things with nothing left out; all things receive the earth’s support and nourishment.

The fifth De of the Perfect Script is like the sun and moon: its light shines everywhere and reaches every place; all things receive its gentle favor. The sixth is like the host of stars: it illumines the many heavens and can also light the dark and hidden places; all things obtain brightness. The seventh is like clouds and rain: it harmonizes the seasons of Heaven, moistens the earth, and widely bestows grace; all things receive its enriching moisture. The eighth is like the four seasons: it moves in cycles, regulates Yin-Yang, and brings the seasonal nodes into harmony; all things are thereby conceived and brought forth.

The ninth De of the Perfect Script is like Mount Tai: it contains and holds all things secure, its awesome numen vast; the celestial emperors of the five directions are settled by it, and immortals dwell within it. The tenth is like a great river: gentle and broad, its grace flowing out in every direction; it does not reject what is foul or lowly, and there is nothing so small that it cannot contain. The eleventh is like the true Dao: it teaches the Three Vehicles, methods of cultivation at different levels, transmits them through long ages, opens the gate of cultivating the Way, and brings relief to people everywhere. The twelfth is like divine beings: it rescues those near death and protects life, and can make cold ashes give forth smoke again; it clarifies the profound teachings of the Daoist religion and universally saves the people of Heaven.

The Lingbao Perfect Script is precious and mysterious, arising of itself from spontaneity; its highest virtues are therefore set forth so that its precious worth may be shown. The Lingbao Five Chapters of Perfect Script are all the root of Heaven and Earth. They can transform and give birth to the Five Elders and save the people of Heaven. They command the Five Stars in heaven, guard the Five Marchmounts on earth, set the Five Phases (Wood, Fire, Earth, Metal, Water) in motion, and run through the five viscera of the human body, harmonizing Qi (vital energy) and nourishing Shen (spirit). They can also protect the stability of the state and the peace of the household, cause emperors and kings to flourish, and keep disasters of every kind, and floods, from coming to do harm.

Once the Perfect Script has appeared, it can make the Way of Heaven endure for long. The intent of the Celestial Worthy of Primordial Beginning is subtle and far-reaching; these teachings are therefore now imparted to you. Guard them with care and do not proclaim them at will. Recite and cultivate them diligently, and you will of yourselves come into resonance with the Great Dao.

The Most High Lord of the Great Dao says: Cultivating the Great Dao (Dao, the Way) and widely forming good affinities allows good fruits and blessings to continue from life to life. One should arouse twelve vast vows to deliver all living beings universally, wishing the country peace, families prosperity, and descendants abundance; wishing every generation people of talent and worth, ancestors ascent to heaven, and beings rebirth in places of blessing and joy. Such merit is profound and weighty, and it should be cultivated with diligence.

First, one vows that the Great Dao be pure, tranquil, and plain, empty and in Wuwei (non-action), peaceful and still, naturally clear and luminous; that the gates of practice be widely opened to teach the unawakened, so that all may be inspired and helped. One vows that practitioners strive earnestly, support one another as companions on the Way, and together ascend to the empty realm of the immortals, enduring as long as heaven and free of care; and that all beings be tranquil and at peace.

Second, one vows that the Qi (vital energy) of the heavens be limpid and clear, lofty and vast, covering and upholding the world, preserving true nature and steadying numinous Qi; that the climate be harmonious and the four seasons even, the country secure, the people well provided, and all under heaven at peace. One vows to relieve all beings widely and extend grace to every life, so that the world remain stable for long and suffer no overthrow.

Third, one vows that the great earth be vast without limit, firm and not subsiding, that the oceans not collapse, and that the country be guarded in peace so the people prosper; that the living be nurtured and the dead find rest, with grace reaching the four quarters. One vows that crops be planted and grow, and harvests grow fuller year by year; and that the earth, deep and substantial, bear the myriad things, so that these many wishes may all be fulfilled.

Fourth, one vows that the light of sun and moon shine from on high, neither veiled by calamity nor diminished or weakened; that their clear brilliance illumine the heavens, dispel darkness, and uphold the world in lasting stability, so that the human world know peace through the generations. One vows that grace be bestowed universally, moistening all beings.

Fifth, one vows that the stars shine together with the sun and moon, coursing and casting light, brightly illuminating the four directions; that each keep its station and move in due order, guarding the country’s stability and giving rise to no disaster. One vows that the four seas be peaceful and united, and all under heaven flourish.

Sixth, one vows that the four seasons turn according to their proper nodes, the climate mild and well attuned, free of calamity and illness, with epidemics and pestilence dispersed; that the world be safe, the five grains yield abundant harvests, the country be prosperous, and the people rejoice.

Seventh, one vows that drifting clouds gather into Qi and vapor, rise to the heights, and cover the remote heavens; that when gathered they be hidden and formless, and when dispersed they fill the sky. One vows that practitioners roam with immortals and befriend the many Perfected (Zhenren); that grace flow to every place, prospering the country and caring for the people, universally relieving beings so that all may enjoy long life.

Eighth, one vows that wind and rain flow without cease, widely moistening the myriad things and aiding their growth; that all things flourish, the country’s reserves be ample, and the people’s livelihood abundant.

Ninth, one vows that the Five Marchmounts (Wuyue) each remain secure in their own directions, towering and holding numinous beauty, long serving as the dwellings of immortals; that they guard the country and its destiny, uphold heaven and earth without cease, and deliver all beings, so that all revere them and take refuge in them.

Tenth, one vows that the rivers and seas be mighty and boundless, broad and all-embracing, so that no minute life fails to multiply within them; that the deep waters be gentle and nourishing, sustaining all things in motion and at rest, so that both heaven and the human world receive blessing, and life endure as long as the kalpa-stone.

Eleventh, one vows that sovereign and country grow ever more flourishing, the four quarters guarded in peace and harmony, war not arising, and the people singing with joy; that auspicious signs bring good fortune, moral teaching be widely carried out, and the majesty of De (Virtue/Power) spread far, so that the people celebrate together in joy that lasts without end.

Twelfth, one vows that flying insects, crawling creatures, and all minute living things, whether already born or not yet born, be protected, kept whole, and brought to growth; that they fully receive primordial Qi and obtain the harmonious Qi of Yang so as to take form as life. One also vows that grasses, plants, fruit trees, and forests pass through winter without withering; and that all receive aid, flourishing and full of life.

These twelve great vows, in the older text, come from the Scripture of Wisdom in Five Chapters of the Primordial Beginning (Yuanshi wupian zhihui jing). The Lingbao (Numinous Treasure) way of compassion and deliverance takes the bestowing of grace and the planting of blessed affinities as essential. Forming good affinities for others yields vast merit; the blessings received cannot be measured, and this is the highest of meritorious works. Such merit can move and reach the heavens; one who encounters this teaching naturally obtains a corresponding response. If one cultivates with a sincere heart and diligent effort, one can transcend birth and death and attain the immortal Dao.

The Most High Lord of the Great Dao (Taishang Dadaojun; Dao, the Way), a revered deity of Daoism, said: “Long ago I received this scripture from the Heavenly King of Primordial Beginning (Yuanshi Tianwang) and was charged to transmit it to the Immortal Duke (Xiangong), the Immortal King (Xianwang), the Immortal Ministers (Xianqing), and the Perfected of Supreme Clarity (Shangqing Zhenren), and not to immortals of the middle rank. Those who lack the Mysterious Charts and Imperial Slips (Xuantu and Dijian, symbols of the immortal register and of credentials in the heavenly realm), and whose names are entered in the immortal register of Supreme Clarity, may not hear or see this scripture. Even if someone chances to see it through oversight and slackness, that person will not cultivate it with diligence. This is a forbidden book of the Nine Heavens, transmitted only once in forty thousand kalpas.

“Those who cultivate the Dao and pursue learning, if they do not practice this method, cannot accumulate merit and De (Virtue/Power). Their longing and prayers cannot call forth a response that penetrates through; the true spirits will not descend; their bond with good affinities will be quietly severed, and they will stray from the path that leads to a share of blessing. If so, on what day could they ever become immortals?

“Those who aspire to the ultimate Dao should regularly observe purificatory fasting and offer incense (burning incense in reverence to the deities). When the rite of morning homage is finished, they should still face east and make their vow, so that what the heart intends accords with what the mouth speaks, and no other thought is entertained. This is enough to summon the Mysterious Perfected (Xuanzhen, the wondrous true spirits) out of the void, and in tranquility to pray that numinous blessings descend of themselves; to free the ancestors of seven generations from the dark prison, and to raise sunken souls of the dead into the Southern Palace (Nangong, a palace-office of the heavenly realm); to spare family and state from disaster, so that heavenly calamities recede and the year’s harvest is secure. This blessing is vast and towering, and it can hardly be told in full.”

Thereupon the Lord of the Great Dao expounded the Spirit-Guarding Divine Incantations of the Five Natural Chapters of the Numinous Treasure (Lingbao Ziran Wupian Weiling Shenzhou):

(In the scriptural text that follows, the opening repeats a passage already given above.)

Of the East. Above the Azure Heaven of the Nine Qi (vital energy) is the Great Shen (spirit) of the Bright Star. Its radiance shines upon the east and lights the ninefold gates of heaven through and through. Turning its candle-glow and scattering brightness, it sweeps away filth and clears away deviant Qi. The Youth of Opening Brightness guards my carriage, subdues demons and strange beings, binds malignant spirits, and reports upward to the Thearch Lord. I reverently carry out the orthodox Dao and the Red-Script Jade Text (Chishu Yuwen, heavenly scripture written in vermilion characters). In accordance with the talismanic commands of the Nine Heavens, I summon dragon envoys to convey the orders. All under heaven is brought to peace, so that I may ascend in flight and become an immortal.

Of the South. Within the Cinnabar Heaven of the south, the Three Qi circulate and give forth light. The Yinghuo star (the planet Mars) turns its rays and illuminates the Great Yang. In heaven are the Red Essence (Jing, essence) and the Numinous Youth of Opening Brightness, who hold overall command of the divine troops of the Fire Bureau and guard the three palace-offices. They behead malignant spirits, bind demons and prodigies, and intercept fierce demonic beings in front. The divine might of wind and fire under the command of the Northern Emperor (Beidi, the Heavenly Emperor of the North) shakes the eight directions, and the flowing bells (Liuling, Daoist ritual implements, or bell-vessels held by divine generals) flash in answer to one another. Who would dare not to submit? The orthodox Dao spreads and prevails, and I enjoy merit and De of the highest grade. May the Dao of Heaven long endure, passing through hundreds of millions of kalpas and never coming to an end.

Of the West. The original text ends at the two characters meaning “the West.”

In the Heaven of the Seven Qi (the celestial realm corresponding to the seven primordial energies), the planet Venus (Taibai) lets the essential Qi (气) flow forth. Its radiance shines upon the Golden Gate and reaches brightly through the deep and shadowy Taiming. There dwells a Plain Sovereign named Diling. He preserves and steadies the Shen (神, spirit) and Qi, guards my body, and cuts off the root of baleful influences, so that the true road to the Jade Way is made clear and manifest. The palaces stand in orderly solemnity, and the three luminaries of sun, moon, and stars shine side by side. When a practitioner accords with the natural Dao (道), they may ascend to the Purple Court. The talismanic mandate of Lingbao is bestowed widely upon all beings, and its merit extends to everything, bringing peace to heaven and earth.

The North

The north is the Mysterious Heaven, where the Five Qi circle and turn. The planet Mercury (Chenxing) shines in brilliant splendor, illuminating Taiwei. The Black Spirit, a venerable deity robed in flying mysterious feathers, guards the five gates, examines the Jing (精, essence) and Qi, and seizes and expels malign forces. Should any baleful thing intrude or probe, he strikes it down and cuts it to pieces. The command conveyed by the Jade Talisman summons the true spirits and the mighty deities of the eight directions, closing the gates of evil and opening the path of rectitude. Divine light shines upon my body, so that I shine together with the three lights of sun, moon, and stars. Then I can mount the floating Qi and rise through the air, my body ascending to immortality.

The Center

The Qi of the yellow center regulates the breath and governs all the mysterious true ones. Saturn (Zhenxing) pours forth its radiance, flowing and shining across the Nine Heavens. There are twelve Youths of Opening Light, who bear primordial Qi and the essence of Yang, radiating red misty light upward that illuminates all under heaven, and shines upon us as well. A hundred kinds of baleful spirits are destroyed by it, and demons and apparitions are slain in great numbers. The Spell of the Central Mountain can command the spirits of heaven and earth everywhere, steadying the spiritual powers of the five directions and keeping them on guard, so that the practitioner's body may ascend to immortality.

The Supreme Lord of the Great Dao (Taishang Dadaojun) says: These five natural protective divine incantations originally come from the upper section of the Lingbao Wuwen (Five Texts of the Numinous Treasure). They can subdue demons and evils, summon spirits, and command the host of deities; pacify and garrison the Five Marchmounts (Wuyue, the five famous mountains); make heaven and earth enduring and secure; clarify the laws governing the movements of the sun, moon, and stars (the Three Luminaries, Sanguang); bring peace to the state and good fortune to the people; and save all living beings.

In the past I received these divine incantations from the Celestial King of Primordial Beginning (Yuanshi Tianwang). According to the Mysterious Statutes (Xuanke, the esoteric precepts and norms of transmission in Daoism), they may be transmitted only once every forty thousand kalpas. You will in the future rank among the exalted immortals, presiding over the Three Realms and commanding the multitude of spirits; therefore I now transmit them and make them known to you. You must select suitable persons for transmission. Those who receive them must conform to the Mysterious Chart (Xuantu, the qualifications and registers of Daoist transmission), and the transmission must be carried on according to the proper rules.

All who wish to cultivate the Dao and seek immortality, to reach the realm of the True, or to bring stability to the state and the household and eliminate every kind of calamity, should practice these natural incantations for guarding the numinous. Regularly, on one’s natal day, the day of Taisui (Grand Year), the jiazi day, the gengshen day, and on days of purification retreat, one should face east and recite them once. In this way the mind becomes clear and lucid and the Qi (vital energy) upright and correct, one’s dwelling pure and solemn, demonic evils crushed and subdued, the Five Elders (Wulao, the deities of the five directions revered in Daoism) descending to bestow blessings, all trials and baleful influences withdrawing in submission, and demonic calamities dispersing. If one can maintain purification and sustained recitation over a long period, one can attain realization as a Perfected Person (Zhenren).

The Most High Lord of the Great Dao (Taishang Dadaojun) said to the Great Master of Lofty Mystery (Gaoxuan Dafashi): Of all who come to cultivate and study my methods, the highest aspiration is to become an immortal and ascend above the azure heavens; next is the hope that family and state may remain at peace, spared every kind of disaster and affliction, that calamity may be removed and misfortune averted, and that blessings, protection, and grace may be sought.

One should first cultivate the Five Chapters of the Spontaneous Numinous Treasure (Lingbao Ziran Wupian), observe the Eight Fasts (bazhai), repent of one’s faults, and bow in confession and thanksgiving toward the ten directions. In this way the grave transgressions left from former lives can be dissolved, evil affinities resolved, and the offenses committed since the accumulation of good and evil deeds can also be cleared away. One must diligently keep the fasts and precepts, broadly cultivate merit and virtue, rescue living beings, grieve for the dead, and cherish all living creatures. Only when merit is complete and grace extends widely to all beings does this accord with the mind of the Dao; evil affinities and resentments then disperse of themselves, and good affinities follow. Thus the household stands upright and at peace, and whatever is sought proceeds smoothly. Spirits and Perfected Ones (shenzhen—deities and zhenren) descend in profound subtlety, and one may sit at ease and gradually cultivate the attainment of a flying immortal.

These are the root of practice in cultivating the Dao, and the source of seeking the Dao. If one studies the Dao without cultivating these methods, one merely wastes one’s efforts; the karmic roots of past lives cannot be released, the quest for the Dao remains bewildered, and even into old age one can scarcely attain anything, nor escape all manner of calamities. The Great Dao bestows compassion widely and, in its heart, pities all living beings; therefore today I tell you expressly: you must cultivate with diligence.

I formerly received this method from the Celestial King of Primordial Beginning (Yuanshi Tianwang) and was charged to keep it secretly stored in the Upper Lodge of the Numinous Capital (Lingdu Shanggguan), transmitting it only once every forty thousand kalpas. Now you should follow the established ritual protocols left by the former master; if you meet someone truly resolved to study the Dao, whose name is entered on the golden slips and whose conduct accords with the way of the immortals, you ought to transmit the method to that person.

The scripture (jing) further says: On a day of fasting and abstinence, burn incense, face east, and pray, saying:

I now burn incense with a sincere heart and take refuge, with my body, spirit, and life, in the Limitless Supreme Lord of Numinous Treasure of the East (Wuji Taishang Lingbao Tianzun), the supreme deity venerated by the Lingbao tradition. I offer thanks to the Azure Heaven of the Nine Qi (Qi, vital energy) of the East, and to the Limitless Great Dao (Dao, the Way) of the Upper Three Heavens of Grand Clarity and Mysterious Origin, the Most High Lord Lao, the Most High Elder, the Celestial Thearch Lord, the Elder of the Celestial Thearch, the Great Thearch Lord, the Elder of the Supreme Sovereign, the Thirty-Nine Perfected, the Seventy-Two Sages, the Perfected Lord of Lofty Mystery, the Lord of the Immortal Capital of the Nine Elders, the Elder of the Nine Qi, the Primordially Born Azure Perfected, Jade Treasure of Eastern Florescence and Great Marshal of the High Dawn, the Upper Minister Lord Azure Lad, the Prime Elder, Lord of the Nine Mysteries who presides over immortal perfected beings, and the other honored deities.

I also respectfully address the countless Hundred Lords, the Elder of the Nine Qi and the other immortals and perfected ones, the Dao-Qi in its hundreds of thousands of layers, the one thousand two hundred official lords, the divinities beneath the jade steps of Grand Clarity, the divine immortals of the Jade Gate of the Nine Qi of the Azure Emperor, the Perfected of the Four Offices, the great deities who are the supreme higher sages of all the heavens, and the immortals and realized perfected persons of the limitless worlds of the Eastern Quarter.

I earnestly beg you all to pardon the faults accumulated, from former lives onward, by my ancestors of seven generations and by myself: killing the worthy and the good, committing great treason and every kind of evil deed; acting contrary to humaneness, and indulging in lust and theft; destroying the achievements of others, separating kin and flesh and blood, and seizing what others treasure; failing in filial piety as sons and daughters, and, as subjects, being disloyal to the ruler, defying superiors, and attacking the teacher’s lineage; above, failing to revere Heaven and Earth, and below, failing to stand in awe of ghosts and spirits; slandering the Great Dao and divulging sacred scriptures (Jing, scripture/classic); agreeing in word while opposing in the heart, and envying those who surpass oneself and those of talent; slighting the Four Greats (the four fundamental elements that Daoism holds to constitute the myriad things) and defiling the sun, moon, and stars; speaking venomously, stirring up discord, and slandering and attacking good people.

Offenses of every such kind have entangled us generation after generation, knotted together so that they are hard to undo, and piled up like mountains. I earnestly beg you to accept my burning of incense and performance of the Way today, together with my confession and acknowledgment of guilt, so that the entanglements binding me and my ancestors across successive generations may be dissolved and the ancestors of seven generations may rejoice together; so that we may leave the cycle of rebirth through the five paths, save and deliver the suffering beings caught in the eight difficulties, release distressed departed souls, and let them ascend into the realm of blessing and goodness.

May my whole family be safe and unharmed, may all under Heaven receive grace, the land be at peace, the four seas flourish, the sovereign be glad, the state prosperous and the people well provided for; may kindness extend to all living beings, so that everyone receives the grace of the Great Dao.

Now I reverently compose body and mind and take refuge with my life in Lingbao Tianzun. May the Tianzun grant what I seek, place me among the higher immortals, raise me into the formless realm, and make me one with the Great Dao.

When the worship is concluded, one again kowtows nine times and slaps the cheeks nine times. Facing south, one then burns incense and prays:

“Your servant now burns incense with deliberate intent, entrusting body, Shen (spirit), and life entirely to the Most High Heavenly Worthy of Lingbao in the boundless world of the south. Raising my head, your servant reverently thanks the Supreme Lord Lao of the Southern Pole of Great Clarity within the southern Cinnabar Heaven of the Three Qi (vital energy), the Jade Emperor of Cavernous Numen, the Forbidden Lord of the Upper Origin, the Elder of the Three Origins, the Primordial Elder, Lord of Mysterious Perfection and Myriad Blessings, the Elder of Myriad Blessings, the Registrar of Births of the Upper Palace of Nanchang, the Perfected of Taiji (Supreme Ultimate), the Laozi of Great Harmony, the Elder of Mysterious Harmony, the lofty immortals of the Red Emperor’s Cinnabar Numen, and the Myriad Perfected, together with the supremely exalted holy spirits of all the heavens and the divine immortals and Perfected who have attained the Dao (the Way) in the boundless world of the south. I earnestly beg forgiveness for the faults your servant has committed since former lives. Those who receive this grace include your servant’s ancestors of seven generations, your servant’s parents, and your servant himself. The remaining rites are performed according to the procedure set out above.”

When the rite is finished, one again kowtows nine times and slaps the cheeks nine times. Facing west, one then burns incense and offers a prayer, begging forgiveness for the faults your servant has committed since former lives. Those who receive this grace include your servant’s ancestors of seven generations, your servant’s parents, and your servant himself. The remaining rites are performed according to the procedure set out above.

When the rite is finished, one again kowtows nine times and slaps the cheeks nine times. Facing west, one then burns incense and prays:

“Your servant now burns incense with deliberate intent, entrusting body, spirit, and life entirely to the Most High Heavenly Worthy of Lingbao in the boundless world of the west. Raising my head, your servant reverently thanks the Lofty Sovereign Emperor of Western Florescence of Great Clarity within the western White Heaven of the Seven Qi, the Primordial Lord Lao of Great Numen, the Master of the Myriad Beginnings, the Lord of the Three Origins of Great Simplicity, the Later Sage and Sovereign Lord of the Golden Portal of the Seven Treasures, the Elder Who Presides over the Immortals, the Jade Maidens of Great Harmony, the Metal Mother of Western Numen, the lofty immortals of the White Emperor, and the Perfected of the Four Extremes, together with the supremely exalted holy spirits of all the heavens and the divine immortals and Perfected who have attained the Dao in the boundless world of the west. I earnestly beg forgiveness for the faults your servant has committed since former lives. Those who receive this grace include your servant’s ancestors of seven generations, your servant’s parents, and your servant himself. The remaining rites are performed according to the procedure set out above.”

When the rite is finished, one again kowtows nine times and slaps the cheeks nine times. Facing north, one then burns incense and prays:

I now deliberately burn incense, entrusting my body, my spirit (Shen), and my life to the Boundless Most High Celestial Worthy of the Numinous Treasure of the North (a revered deity of the Dao). I respectfully offer thanks once more to the Most High High August Jade Thearch of Great Clarity of the Mysterious Heaven of the Five Qi (vital energy) of the North, the Dao Lord of the Vacuous Sovereign, the Most High Lord Lao, the Most High Elder, the Most High Lord of the Jade Dawn of the Great Dao (the Way), the Perfected Duke of the Northern Pole, Master Wenshi, the Imperial Elder of the Black Thearch, the Perfected of Lofty Mystery, the Lad of Spontaneity, the Nine Perfected of the Northern Chronogram, the Great Gods within the Dipper, the Five Thearchs, and the divine perfected ones listed above. I also address my prayer to the Lady of the Five Numina, the Nine Chronograms of Great Floriate, the host of supreme sages and gods of the myriad-layered heavens on high, and the divine immortals and orthodox perfected of the boundless worlds of the northern quarter. I earnestly beg pardon for the faults I have committed since former lives, including those of my ancestors and parents of seven generations and those of myself. All the rest is to be carried out according to the ritual set out above.

When the prayer is finished, kowtow nine times and strike the cheeks (striking the cheeks is a gesture of prostration within the ritual). Then, facing the northeast, burn incense and make the invocation, saying:

I now deliberately burn incense, entrusting my body, my spirit, and my life to the Boundless Most High Celestial Worthy of the Numinous Treasure of the Northeast. I respectfully address my prayer to the Supreme Sage of Utmost Perfection of the Great Dao of Spontaneous Emptiness and Boundless Great Clarity of the Primordial Azure Heaven of the Northeast, the Numinous Treasure Lord Lao of Primordial Azure, the Perfected Kings of the Nine Heavens, the Thearchic Lord of the Void of Eastern Brightness, the Master of the Nine Numina, the Perfected Thearch of Jade Blossom, the Perfected of the Lofty Sovereign’s Upper Perfection, the host of supreme sages and gods of the heavens, and the divine immortals and orthodox perfected of the boundless worlds of the northeast. I earnestly beg pardon for the faults I have committed since former lives, including those of my ancestors and parents of seven generations and those of myself. All the rest is to be carried out according to the ritual set out above.

When the prayer is finished, kowtow nine times and strike the cheeks. Then, facing the southeast, burn incense and make the invocation, saying:

…the divine immortals and orthodox perfected of the … realm. I earnestly beg pardon for the faults I have committed since former lives, including those of my ancestors and parents of seven generations and those of myself. All the rest is to be carried out according to the ritual set out above.

When the prayer is finished, kowtow nine times and strike the cheeks. Then, facing the southeast, burn incense and make the invocation, saying:

(The original text ends here.)

Now I carefully burn incense and entrust my body, spirit (Shen), and life together to the Supreme Celestial Worthy of Numinous Treasure (Taishang Lingbao Tianzun), a revered deity of Daoism, of the boundless world in the southeast. I respectfully offer thanks to the divine perfected of the southeast: the Lord of the Dao of Utmost Mystery, of spontaneity and the void, of the Cavern Extremity of Great Clarity in the Primordial Elixir Heaven; the Primordial Elder Lord of Red Yang, Supreme Holy Numinous Treasure; Laozi of the Southern Pole; the Master of Great Harmony; the Imperial Elder of Myriad Blessings, mysterious and supreme among the Three Numina; the High Imperial Lord of Cinnabar Numen; the Perfected of the Great Yang; the Marshal Who Cherishes Life and Delivers Destiny; the Three Primordial Lords of Mysterious Perfection; the Great Lord of the Dao of the Purple Dawn; the Lord of the Empty Dao of the Cavern Numen of Southern Brightness; the Controller of Destinies of Nanchang, Red Essence of the Vermilion Palace; the Perfected of the Four Extremities; and the supreme holy perfected of all the heavens, the host of deities, and the immortal orthodox perfected of the boundless world of the southeast.

I pray that you will pardon the faults I have committed since former lives, together with those of my ancestors of seven generations, my parents, and myself. The remaining rites are all performed according to the method already described.

When the ritual is finished, I kowtow nine times and strike my cheeks. Then, facing the southwest, I burn incense and pray:

Now I carefully burn incense and entrust my body, spirit, and life together to the Supreme Celestial Worthy of Numinous Treasure of the boundless world in the southwest. I respectfully offer thanks to the divine perfected of the southwest: the Supreme Primordial Numinous Lord of the Dao of Vast Obscurity, of spontaneity and the void, of the Mysterious Extremity of Great Clarity in the Primordial White Heaven; the Primordial White Elder Lord of Numinous Treasure, the Utmost Perfected of Golden Radiance; the Perfected Duke of Purple Yang, Jade Lad of the Three Heavens; the Four Perfected within the Dipper; the Imperial Lord of Primordial Yang; Master Purple Essence; the Lord of Myriad Blessings, Myriad Qi (vital energy), Myriad Deliverances, and Myriad Lives; the Lord of the Dao, Void Sovereign of Great Numen of Western Brightness; the Lord of Jade Blossoms, the Seven Perfected of Pure Numen of the Golden Gate; and the supreme holy perfected of all the heavens, the host of deities, and the immortal orthodox perfected of the boundless world of the southwest.

I pray that you will pardon the faults I have committed since former lives, together with those of my ancestors of seven generations, my parents, and myself. The remaining rites are all performed according to the method already described.

When the ritual is finished, I kowtow nine times and strike my cheeks. Then, facing the northwest, I burn incense and pray:

Your servant now solemnly burns incense and entrusts body, Shen (spirit), and life to the Most High Lingbao Celestial Worthy of the Wuji (Limitless) realm in the northwest. I respectfully give thanks to the High and Supreme Primordial Sovereign, Lord of the Dao (the Way), of the Heaven of Initial Mystery in the northwest; the Most High Perfected Elder Lord of the Primordial Numen and Cavern Treasure of the Nine Heavens; the Immeasurable Great-Hua Lingbao Elder Lord of Initial Mystery; the Sovereign Elder; the Nine Perfected of Northern Mystery; Lord Huachen; the Jade Immortal Supervisor, the Feathered Lad who flies through heaven and ferries the world to salvation at the Gate of Heaven; and the Marshal of the Assembled Numina; and also to the Three Masters of High Antiquity, the Great Sages and host of Perfected, the lords and elders, the highest sages and gods of all the heavens, and the immortals and Perfected who have attained the Dao in the Wuji realm of the northwest. I pray that they pardon the faults I have borne since former lives, and absolve the offenses of my ancestors of seven generations, of my parents, and of myself. The rest of the rite is performed according to the method already set out.

When the rite is finished, one kowtows nine times and strikes the cheeks. Then, facing upward, one burns incense and prays:

Your servant now solemnly burns incense and entrusts body, spirit, and life to the Most High Lingbao Celestial Worthy of the Wuji realm above. I respectfully give thanks to the Most High Wuji, the Formless, the Nameless, the Summitless, the Limitless and Supremely Perfected Most High Great Dao, the High August Great Emperor; the Primordial Father of the Nine Heavens; the Celestial King of Primordial Beginning; the Elder of Primordial Beginning; the Most High Elder Lord of Primordial Numen, Utmost Lingbao of Dongxuan (Cavern of Mystery); the Limitless Great Sages and host of Perfected; the lords and elders; the highest sages and gods of all the heavens; and the immortals and Perfected who have attained the Dao in the Yuanji (Primordial Ultimate) realm above. I pray that they pardon the faults I have borne since former lives, and absolve the offenses of my ancestors of seven generations, of my parents, and of myself. The rest of the rite is performed according to the method already set out.

When the rite is finished, one kowtows nine times and strikes the cheeks. Then, facing downward, one burns incense and prays:

Your servant now solemnly burns incense and entrusts body, spirit, and life to the Most High Lingbao Celestial Worthy of the Wuji realm below. I respectfully give thanks and pray for pardon according to the method already set out.

When the rite is finished, one kowtows nine times and strikes the cheeks. Then, facing downward, one burns incense and prays:

I now specially kindle incense and dedicate my body, my spirit, and my life to the Limitless Supreme Lingbao Tianzun of the Lower Direction (an honorific title of the Lingbao Tianzun, the Celestial Worthy of the Numinous Treasure).

I now reverently offer thanks to the holy ones of the lower direction: the Supreme Great Dao (the Way) within the Mysterious Yellow Heaven, supreme and limitless, formless and immeasurable; the Celestial Elders of the Dao in nine thousand nine hundred and ninety-nine trillion layers; the Mysterious Mother of the Nine Heavens; the Great Yellow Primordial Lord; the True Kings of the Nine Heavens; the Unsurpassed Void Sovereign, the Elder of Mysterious Harmony; the Perfected of the Taiji (Supreme Ultimate); the Yellow Elder Emperor; the Yellow Elder Venerable; the Central Thearch of Primordial Yellow; the Superior Immortals of the Five Elders; together with the highest sages and the host of gods of all the heavens; and also, in the limitless worlds of the lower direction, the divine immortals and the orthodox perfected who guard the Five Marchmounts and the Four Waterways (an ancient collective name for four great rivers). I earnestly beg all of you to pardon the offenses I have committed since past lives, and to pardon my ancestors of seven generations, my parents, and myself. All remaining petitions are to be carried out according to the ritual procedure set forth above.

When the rite is finished, perform nine prostrations and strike the cheeks in thanks.

Once the rite of confession and acknowledgment of faults toward the ten directions has been completed, one continues according to the established ritual norms. This is the foundation of cultivating the Dao: upward, it can dissolve the enmities of past lives accumulated by ancestors of seven generations; downward, it can remove the offenses created by one’s own improper conduct. After the various faults have dispersed, the gods and spirits will naturally extend their protection; once the gods and spirits descend in protection, the Celestial People (the common people who revere the Way of Heaven) will give their hearts in allegiance. Merit accumulates widely, and the shelter of blessing is endless, so that all living beings may be universally rescued, protected, and guided. This method is subtle and precious, and it is difficult to recount it fully, point by point.

The Dao says: If one wishes to cultivate goodness, establish merit, and broadly plant fields of blessing (to accumulate the merit of good deeds), one ought to hold purification fasts for the Celestial People, confess and acknowledge faults, release living beings, and light lamps; deliver the departed souls bound up in the karmic conditions of past lives; help living beings free themselves from worldly entanglements; and cause the Celestial People to receive grace. The Lingbao Perfected Script comes to an end here.

The Dao says: If one wishes to cultivate goodness, establish merit, and broadly plant fields of blessing, one ought to hold purification fasts for the Celestial People, confess and acknowledge faults, release living beings, and light lamps; deliver the departed souls bound up in the karmic conditions of past lives; help living beings free themselves from worldly entanglements; and cause the Celestial People to receive grace. The Lingbao Perfected Script comes to an end here. In the Fangzhu Office, the Azure Lad Lord of the Upper Chamber of Eastern Florescence intones the Melody for Harmonizing the Souls and Drawing Down the Spirits. If anyone is able to recite this melody, the divine spirits of heaven will descend to stand guard; every kind of malign influence will retreat far away; a person’s mind and spirit (Shen) will grow keen and lucid; and visualization in the preservation of the spirits will more readily call forth a response. Those who cultivate this scripture should treasure it and keep it secret, and must not transmit it casually.

The Numinous Consort of the Upper Chamber of Eastern Florescence sings:

Purple cassia is planted in the jasper garden, and the red blossoms give off a faint sound. In the moon palace there is a deep abyss that brings forth medicinal herbs; in the sun there are pool waters like fine jade. The left hand plucks the radiance of the Round Numinous, and the right hand draws in the glow of the cinnabar clouds. Golden light streams and turns, illuminating Jiangting (the Crimson Court, dwelling of the immortals); the scenes of the eight directions, far from mist and smoke, come into view. A green jeweled canopy floats in the bright sky, and a feathered ceremonial retinue summons Taiwei (the stellar palace of heaven). The Lad of Phoenix Essence is splendid in countenance; nourished by immortal dew as precious as tinkling jade, he long feels no hunger. He rides the morning light, draws upon Taisu (the primordially pure Qi [vital energy]), and, borne on a swift wind, flies up the jade steps. Breathing in and out the Qi of the Six Numina, he is attended by jade consorts bearing kerchiefs. He plays the southern melody of the cloud fan, and a fragrant wind stirs his splendid robes; he strikes the shang note, and the hundred beasts dance to the music. A green jeweled canopy floats in the bright void, and a feathered retinue summons Taiwei; the Lad of Phoenix Essence is splendid in countenance, and, drinking immortal dew, he suffers no hunger. He rides the morning light and draws upon Taisu, ascending the jade steps on the wind; breathing in and out the Qi of the Six Numina, he is followed by jade consorts holding kerchiefs. He plays his melody, and a fragrant wind stirs his brocade robes; he strikes the shang note, the hundred beasts rise and dance, and the Six Heavens (the celestial powers spoken of in Daoism) draw in and restrain their divine might. All at once he passes through hundreds of millions of springs and autumns, his lifespan lofty, far-reaching, and august. Yet that little fish has not yet been put in the pot to cook, and still I say that I grieve beneath the rocky cliffs.

The Great Lord Azure Lad (Qingtong Dajun), together with the Perfected of the Great Void (Taixu Zhenren), the Grand Perfected of the Western Citadel (Xicheng Taizhen), and the True King of Xiaoyou (Xiaoyou Zhenwang), gathered on the Jasper Terrace, gazed out toward the four directions, and felt sorrow and compassion for all living beings. Seeing that people of the world were sunk in the life of dust and did not know the assemblies of Yuchen (the pure celestial realm spoken of in Daoism), they sighed and chanted, each composing a poem. Whenever these poems are recited on days of purification, one may pray for the protection of the four Perfected Lords.

The Great Lord Azure Lad chants:

If one wishes to plant the root by which one transcends life and death, one ought to pull up the root of the cycle of birth and death. Should one hesitate and linger in doubt, one will fall into the Nine Springs; it is only because one greedily cherishes and clings to one’s own bodily form that one falls into this plight.

The Perfected of the Great Void chants:

Shen (spirit) lodges within the bodily form, just as a horse draws a cart. When the cart breaks, the horse bolts and scatters; the joining of Shen and form is only a temporary union. Sadly, people of the world do not understand this, and know only that the human body is held together for a time by Qi such as wind and fire. If one commits sinful karma, one will fall into the net of Heaven and suffer punishment in hell.

Lord Wang, Perfected of the Western Citadel, chants:

Shen takes the bodily form as a boat for crossing a river, and upon reaching the shore it ought to depart. The body is not Shen’s eternal dwelling, nor does Shen remain attached to the body forever; the two are only briefly joined. People of the world wander within the cycle of birth and death only because of distress and hesitation in the heart.

Lord Wang, the Perfected of Xiaoyou (a Daoist immortal), intoned:

To lose the great Dao (the Way) is to set out upon the road of death; the three hun—the souls that, in Daoist belief, sustain a person’s spirit and life—lose the proper path of existence. Life draws farther from the Dao day by day, while death draws nearer day by day. How pitiable is this suffering form: the root and essence of life have already been overturned and thrown into disorder. One seems to rise and walk toward a place of withering and decay—how could one still know how to restore vitality to a life grown old and exhausted?

The Azure Lad Lord of the Eastern Sea (a Daoist immortal) regularly ascends, on ding days, the Eastern Floriate Terrace among the mountains of the Upper Direction and gazes out in all directions. You too may, on such a day, face the sun and bow twice; doing so at sunrise allows one to pray that one’s wishes be fulfilled. Thus, ingesting the solar essence—the Daoist practice of visualizing and taking in the refined essence of sunlight—is beneficial.

The Jade Dawn Lord of the Great Dao of Shangqing (Upper Clarity; a revered Daoist deity) regularly ascends the Jade-Empyrean Gem Chamber on the following days and surveys the ten directions of the world: the fourth day of the first month, the eighth of the second, the fifteenth of the third, the eighth of the fourth, the ninth of the fifth, the sixth of the sixth, the seventh of the seventh, the eighth of the eighth, the ninth of the ninth, the fifth of the tenth, the third of the eleventh, and the twelfth of the twelfth. For those who possess aspiration and moral integrity, whose interests are lofty, and who yearn for and single-mindedly pursue the pure and true Dao, these days may be chosen as the time to begin cultivation and study. At the outset of practice, one may not yet be able, through visualization, to reach lofty and subtle realms directly; if one wishes gradually to refine body and mind and to eliminate former faults, then on each of these days one should observe a pure fast, bow twice toward the north at dawn, make sincere supplication, and fully set forth the wishes of one’s heart.

One must also follow the ritual instructions and precepts. In this way merit and virtue may be accumulated step by step. After the bows and prayers are complete, one practices the Jade Pool—the cultivation method of holding and swallowing the fluids of the mouth thirty-six times—thirty-six times. This practice is subtle and profound and should be pursued with diligent perseverance.