《洞玄灵宝长夜之府九幽玉匮明真科》

The Scripture of the Jade Coffer of the Ninefold Abyss in the Palace of Long Night of the Dongxuan Numinous Treasure (a book of precepts and moral instruction among the Daoist Numinous Treasure scriptures)

At that time, the Celestial Worthy of Primordial Beginning was in the Fragrant Grove Park with 7,240 young disciples, teaching various methods and helping everyone cultivate themselves and attain deliverance. Then the Celestial Worthy released five-colored rays of light. They illuminated the blessed halls of eternal joy in the heavens and reached into the hells of the boundless worlds in the ten directions.

The young disciples all saw that the virtuous men and women in the heavenly halls lived freely and without constraint, with food and clothing naturally abundant. They also saw prisoners and the punished in the hells of the boundless worlds, along with hungry ghosts and the souls of the dead. They were naked and unclothed, their heads and feet bound in chains. They trod on mountains of knives and bore iron staves on their backs, entangled with one another. Their bodies were broken and scarcely human in form. When hungry, they could eat only charcoal; when thirsty, they could drink only the essence of fire. They suffered and wandered in the Three Paths and Eight Difficulties—the many states of suffering described in Buddhist and Daoist teachings.

At that moment, a highly wise young disciple closed his eyes, prostrated himself on the ground, and bowed to the Celestial Worthy as he reported: “Today, as I serve before your seat, I have the good fortune to witness the consequences of good and evil in the heavens and the hells. My heart is shaken with fear, and my spirit is filled with sorrow and unease. I humbly rely on your compassion, Celestial Worthy, and beg you to enlighten my foolish mind. Please instruct and admonish us directly, and explain the wondrous teachings of the mysterious Dao, so that everyone may understand.

“In the future, people who do not know the precepts will act amid the evil age of the Five Turbidities, a world filled with defilement and suffering. When disaster befalls them, they will be unable to save themselves. Men and women alike may suffer for endless kalpas, like the prisoners, hungry ghosts, and punished souls we have seen in the hells today. Unable to return and unaware of why they suffer these consequences, they will face a truly sorrowful fate. May you proclaim the prohibitions and the clear ordinances of the Mingzhen, so that people in later generations may thereby plant good causes, receive blessings life after life, be freed from the roots of suffering, leave the Three Paths, and ascend to heaven.”

The Celestial Worthy of Primordial Beginning said, “A good question—you have touched on a profound matter. The Jade Casket of the Bright Truth: Precepts and Statutes of the Ninefold Abyss in the Court of the Long Night (a Daoist scripture concerning the sins and blessings of the netherworld and the deliverance of souls) explains in detail sin and blessing, the causes and conditions carried over from past lives, and the consequences of good and evil. It shows how to remove the roots of suffering and urges people to cultivate themselves and do good. In this way, they can enter the light, turn away from wrongdoing, draw near to the good Dao, and ultimately return to the gate of blessing and goodness.

The teachings of this scripture are broad and universal. They can widely save humans and heavenly beings, bring blessings to living beings as they pass through the cycles of birth and death, free them from the Eight Difficulties (eight conditions described in Buddhist and Daoist scriptures that make it hard to hear the teachings and cultivate the Dao), and carry them beyond the Three Realms (the realms of desire, form, and formlessness). They will naturally receive good fortune, rejoice in every life, and enjoy boundless blessings and long life. Now I am conveying these teachings to you. Follow them with care.”

The wise youth stepped forward, bowed, and knelt with his forehead to the ground. He said to the Celestial Worthy, “I do not understand: what causes the various rewards and punishments for good and evil that we now see in the heavenly halls of blessing and in the hells of the boundless worlds?

“What should people practice in this life so that after death they may ascend, roam freely in Shangqing—the pure and subtle realm of immortals described in Daoism—and take their place among the high immortals? What causes them, after death, to undergo corpse liberation—leaving behind their physical form as their spirit transforms into an immortal—and return to Wuwei (non-action)? Why does the consciousness of some people endure after death, allowing them to be reborn? Why are some appointed to heavenly offices after death, their bodies shining with light? Why are some born in the heavens after death and become guests of the Supreme Venerable Gods, or roam freely in the company of the Five Emperors? Why are some granted titles after death and become numinous spirits on earth, or join the ranks of the assembled sages and travel by carriage through the clouds? Why do some ascend after death to halls of blessing, where clothing and food are naturally provided, or rise to the Southern Palace and later be born into the human world?

“What causes people, after death, to fall into hell, where they suffer through long nights with no end in sight? Why are some subjected to cruel punishments and every kind of torment; some denied food and drink and reduced to hungry ghosts; some torn apart and dismembered; and some made prisoners and taken before the Three Officials, who govern the affairs of Heaven, Earth, and Water? Why are some cast into boiling liquid after death and never again attain human form, while others are punished along sword trees, pierced and slashed by blades driven by the wind? Why are some burned and blackened about the head and face, with a mountain of fire resting on their heads; some left without clothes and burdened with iron staffs; and some shaved, dismembered, and made to suffer under rocks, without a moment’s rest? Why are some bound in chains after death, cut off from the sun, moon, and stars, while others are driven from place to place until utterly exhausted, unable even to eat, drink, or rest in peace? Why are some tongues torn out, backs crushed beneath stones without end, and tongues pierced with iron spikes? Why must some, after death, draw water from the deep sea and pour it into the great rivers of the four quarters?

“Now I see such people in the hells. What wrongs did they commit in life to receive these punishments? Their souls and spirits suffer so terribly: how many years must they endure before they are released? After their release, will they be reborn as animals, or can they be born again as humans? I beseech the Celestial Worthy to explain, one by one, the causes and conditions behind the roots of life and future births, and to show the way to practice goodness in this life. If I may receive your instruction and come to understand, I will forever be grateful for this sacred kindness.”

Thus the Celestial Worthy summoned the flying immortals of the ten directions—the realms of heaven in every direction—and opened the Jade Coffer of the Nine Depths in the Office of the Long Night, which governs the underworld. He took out the Regulations for Clarifying the True Way, a set of ritual rules and precepts for illuminating the true Dao, to deliver and transform the youths. At that moment, the great sages of the heavens, the supreme deities of the Primordial Ultimate, the immortal jade maidens, and countless beings all gathered before the Celestial Worthy.

Fragrant flowers descended from heaven, and divine dragons performed music. The flying immortals sang songs of harmony from the four quarters, while clear, transcendent music carried everywhere. The sky was bright and the air pure, with no haze to obscure it. The Solar Youth poured forth vital energy, the Lunar Maiden scattered flowers, and light gathered from all directions to illuminate the heavens. A hundred kinds of harmonious, beautiful Qi washed away impurity; divine winds swept away dust and grime. Rivers and seas grew calm, mists vanished from the mountains, dragon spirits rejoiced, and the immortals and divine beings were filled with joy. The living and the dead alike found peace and security, and blessings and celebrations flourished everywhere. The Five Sufferings were relieved, and the souls of the dead in the Nine Depths were pardoned. Souls that had long endured suffering were freed from worldly burdens and ascended to heaven. Men and women alike rejoiced in lasting happiness; the heavens celebrated together and listened respectfully to the Celestial Worthy’s teaching.

The Regulations for Clarifying the True Way in the Jade Coffer of the Nine Depths of the Office of the Long Night

The Regulations for Clarifying the True Way say: While living in the world, one should delight in learning the Dao, relinquish attachment to sensual desire, and sever emotional entanglements. One should maintain long-term fasting and observe the precepts, recite the scriptures morning and evening without ever becoming lax, and devote oneself wholeheartedly to cultivating the Dao. Keep the Six Practices—the six virtues of cultivation—calm and balanced, making the heart gentle and the thoughts deep and still. Keep the Dao’s teachings constantly in mind, continue to cultivate through the cycle of life and death, and never let one’s aspiration fade. In this way, the causes and conditions accumulated over many lifetimes will ensure that one’s name is inscribed in the golden register and entered in the celestial records of the Nine Heavens. In the end, one will be able to travel through the void and ascend in broad daylight, riding clouds and light, commanding divine dragons, and reaching the Heaven of Jade Clarity, one of the highest realms revered in Daoism.

The Code on Clarifying the Truth says: If in this life you delight in learning the Dao and studying the teachings of the scriptures, swallow their vital essence and take in primordial Qi (the original vital energy spoken of in Daoism), and remain diligent and tireless; if you also observe purification, practice breathing techniques, accumulate merit, and widely perform good deeds, your name will be entered in the registers of the immortal realm of Highest Clarity. In this way, you may become a lower-ranking immortal who leaves the mortal body through corpse liberation, and travel among the Five Sacred Peaks. When you are reborn as a human in the next life, you can continue to receive the teachings of the scriptures, become a master to many, and cultivate the Dao through repeated rebirths. In the end, you will become a high-ranking immortal, ascend in broad daylight, and take your place among the perfected ones of the highest rank.

The Code on Clarifying the Truth says: If in this life you refine and cultivate your true nature and consume divine elixirs, use the Five Minerals to protect and stabilize your life, and install divine treasures in the five palaces (the divine residences corresponding to the body’s five organs), then, even if your merit is still slight and the time is not yet right for you to ascend to Heaven, your bones will remain fragrant and uncorrupted after your body has undergone dissolution in death. After some time, you will regain bodily form and be reborn as a human. In the next life, your wisdom will be penetrating: you will foresee good and ill fortune, perceive what is hidden, see what is near and far, and command ghosts and spirits. Through successive rebirths and continued cultivation, you will eventually qualify to receive the immortal books and become a Perfected One of the Nine Palaces.

The Code on Clarifying the Truth says: If in this life you delight in Daoist methods, subdue ghosts and monsters, heal people, and help Heaven uphold the original Qi and set things right; if you act with care and diligence, do not violate the precepts, and perform magical arts in accordance with proper standards, then your merit will be deep. Praised by the earthly spirits, your name will rise to the heavens. After death, you will ascend to the Southern Palace and receive the title “Deputy Official of All the Heavens,” commanding ghosts and spirits. Afterward, you will be reborn as a human, become a master to many, teach and transform people according to the times, and deeply understand the Dao of Nature. Through successive rebirths and continued cultivation, you will ultimately take your place among the immortals.

The Code on Clarifying the Truth says: If in this life you cherish good intentions, revere the spirits and delight in drawing near to them, make offerings to the Three Treasures (the Dao, the scriptures, and the teachers), honor your masters and elders, receive the teachings of your lineage, and deeply understand the Dao of Nature, then through successive rebirths and continued cultivation, you will ultimately take your place among the immortals.

The Mingzhen Ke says: If, in this life, one’s thoughts are kind, one reveres and willingly serves the gods, makes offerings to the Three Treasures—the Dao, the scriptures, and the masters—pays homage, and receives instruction through a lineage of masters, then after death one can ascend to Heaven and become a guest of the Most High. If one is later reborn as a human being, one will be respected by others, honored by the Three Realms, praised by ghosts and gods, and come from a distinguished family; Heaven’s people and the gods will delight in one. If one continues to study and cultivate on this foundation, receives the great scriptures from a master in the lineage, observes purification rites and precepts, and widely cultivates fields of merit by doing good and accumulating virtue, then, when one’s merit and virtue are complete, one can attain immortality.

The Mingzhen Ke says: If, in this life, one cherishes the Great Dao and travels among famous mountains; on the Eight Seasonal Festivals—the four beginnings of the seasons, the two equinoxes, and the two solstices—and on one’s birth-cycle day, invites the gods to receive offerings, burns incense, and makes prayers without ever forgetting; aids the poor, rescues those in peril, and delivers living beings; and reveres the Treasure of the Masters, one can move the heavens to respond. The Five Emperors will recommend one’s name, which will be entered in the Green Palace, where the names of celestial immortals are recorded. After death, one can ascend directly to the Five Sacred Peaks, without being detained, and associate with the Five Emperors. If later reborn as a human being, one can receive the great scriptures and be guarded by the gods. One’s authority will command the Five Directions, and all places one visits will submit. One’s wishes will be fulfilled; divine elixirs, jade fungi, and other medicines of immortality will abound without being sought. One’s body will be able to exist amid water and fire, and transform without limit. As the conditions for cultivation continue without interruption, one may ultimately be invested as a Perfected One of the Five Emperors.

The Mingzhen Ke says: If, in this life, one acts with courage and resolve, pacifies the four directions, assists the age and upholds what is upright and vital, and punishes the treacherous and wicked; if one’s heart is clear, one’s conduct pure, and one’s actions accord with the way of the gods, then after death one’s hun and po souls will ascend to the Southern Palace, where one will receive a celestial document and become a Radiant Lord of the Four Extremes or a spirit of benevolent brightness. If later reborn as a human being, one will understand the numinous and perceive things clearly, calmly following the course of nature, honored by the Three Officials and revered by Heaven’s people. One will aid those in distress, practice merit on a broad scale, and continue cultivating without interruption, ultimately entering the true Dao of Wuwei (non-action), a state of following the Great Dao and transcending deliberate striving.

The Mingzhen Code says: If people in this world are sincere in their reverence and faith, cultivate and observe the Ten Highest Wisdom Precepts, accumulate good works of every kind, make offerings to ritual masters, burn incense and light lamps to help the heavenly light shine in all directions, show kindness to virtuous people, and constantly keep in mind the task of saving living beings, then after death they can ascend to Donghua and be invested as Flying Immortals. Their rank will be equivalent to that of disciples who have undergone the ten transformations under the Most High. They will drive the chariots of the assembled sages and roam among the clouds. Later, they will be born into the households of noble lords and kings, live in ease from one life to the next, and often encounter enlightened masters from whom they can learn and receive scriptural teachings. They will establish still greater good works and be revered by the heavens, honored by the spirits, and admired by heavenly beings. Good fortune will descend of its own accord, bringing boundless blessings. When their merit is complete, they will ascend to heaven in broad daylight.

The Mingzhen Code says: If people in this world hold aspirations in their hearts and delight in observing the supreme scriptures, make offerings to the Three Treasures (the Dao, the scriptures, and the masters), spread the teachings of the Dao far and wide, and give away their possessions in accord with the natural Way, they will gain blessings of immeasurable breadth. When their merit is complete, they will ascend to heaven in broad daylight.

The Mingzhen Code also says: If people in this world hold aspirations in their hearts and delight in observing the supreme scriptures, make offerings to the Three Treasures, spread the teachings of the Dao far and wide, and give away their possessions to relieve the poor; provide their masters with ritual robes; build ritual halls—places where Daoist rites are performed and the Dao is cultivated—and light lamps to brighten the darkness, so that even the dead in the Nine Depths, the shadowy realm below, may see the light of the human world, then after death they will ascend to heaven, where they will roam freely in joy and have ample clothing and food without effort. Later, they will be born into the wealthy and noble household of a king, enjoy blessings in every life, and remain among good affinities. If, while enjoying eminence and prosperity, they remain especially sincere in making offerings, perform purification rites, observe the precepts, and save living beings, the Bureau of Earth, which governs affairs in the underworld, will praise them, and their names will reach the heavens. When their merit is complete and their virtue perfected, their bodies will shine with light, and a round radiance will appear behind their necks. They will be able to fly in broad daylight, ascend to the Mysterious Capital in the realm of immortals, and take their place among the Immortal Kings.

The Mingzhen Ke says: In this life, serve your teachers and elders, make offerings to the Dao and its scriptures, observe fasting and precepts over the long term, and do not violate the regulations of Heaven. Burn incense and light lamps so that their radiance shines through the heavens and reaches the Nine Depths, the shadowy realm of the underworld, making the long night bright. In this way, your seven generations of ancestors will also rejoice and find peace, free from further suffering.

Do good deeds and accumulate De for yourself. Cultivate blessings far and wide, save all living beings, and extend your kindness to them. If your allotted time for becoming an immortal has not yet run its course, the law requires you to undergo death once more. After death, you will ascend to the Southern Palace, one of the offices of Heaven, and be reborn in a noble household, perhaps even within an emperor’s palace, where you will live at ease and in comfort.

Having made this vow, be especially diligent, focused, and reverent. Do not waver in your resolve; increase your merit each day. In this way, you will be praised throughout the Three Realms—the Desire Realm, the Form Realm, and the Formless Realm—and your name will be entered in Shangqing, one of the heavens of Daoism. When the trials of birth and death have run their course, you will ascend through the air to the Heaven of the Supreme Ultimate and take your place among the Immortal Lords.

The Flying Celestial said: “The Jade Register of the Ninefold Darkness: Statutes for Illuminating the Truth—a ritual text explaining teachings concerning the underworld of the Ninefold Darkness—records that when practitioners form wholesome ties by following the ‘Ten Good Deeds,’ govern their body and mind, and build up virtuous actions, their merit is inscribed in the golden registers and jade characters of the heavens and entered into the ranks of the immortals. Even if they are not yet able to transcend the dead and ascend to immortality, and must still undergo the cycle of birth and death, after death they may rise to heaven, where clothing and food are naturally abundant. They may live freely and at ease, enjoying blessings beyond measure. They may later be reborn into a wealthy family, or even into an imperial household, rejoicing in each lifetime and continuing to form ties with the Dao.

“Building on such blessings and virtue, they must also diligently cultivate the methods of the Great Dao, accumulate good deeds widely, and remain unwavering in their resolve. As their practice advances day by day, they will earn the approval of the Three Realms and may ultimately become immortals.

“If, while enjoying blessings, they refuse to devote themselves to practice and instead let their emotions and desires run unchecked, falling back into indolence, they will once again enter the evil paths. If they do good, cultivate virtue without faltering, and advance ever further in their practice, earning the approval of the Three Realms, they can attain the fruit of immortality. But if, amid their blessings, they still refuse to strive diligently, indulge themselves, and fall back, committing violence and wrongdoing, violating moral bonds, acting without loyalty, and transgressing the various laws, they will sink into evil karma. Once they have lost the path that leads to goodness, it will be difficult to form wholesome ties again.

“Wise people in generations to come should carefully reflect on my words.”

At that moment, 7,240 great holy youths of the heavens praised him together. After the Flying Celestial had finished explaining the merit and retribution arising from the causes and conditions of the Ten Good Deeds, the youths of the heavens joyfully bowed. Then the Flying Celestial spoke this hymn:

Cultivate diligently in observance of ritual purity, recite the scriptures, and restrain the six passions—the sensory desires and emotions of the human being. In this way, one can attain the state of soaring through the air, radiating light from the body, and ascending to the Jade Clarity realm, the subtle and lofty heaven described in Daoism. Devote yourself wholeheartedly to the teachings of the scriptures and train the Five Spirits within the body’s five organs through breathing exercises. Thus you can accumulate merit surpassing the heavens and gradually cultivate yourself into a high immortal.

Make arduous cultivation the way you live. Take medicinal substances and refine and nourish the essences of sacred plants. Even when the physical form perishes, the body can endure, and the bones will naturally give off fragrance. Study the methods of ghosts and spirits with single-minded devotion, serve wherever needed, and accumulate merit. After the body perishes, you may be appointed to fill a vacancy among the officials of the underworld who govern the souls of the dead; in a future life, you will become a leader among the people.

Receive the Daoist teachings, revere the deities, and make offerings to the Three Treasures—the Dao, the scriptures, and the teachers. In this life, you can become a person held in esteem; after death, you will become a guest of the Most High, a revered Daoist deity. Travel among famous mountains at each of the Eight Seasonal Nodes—Beginning of Spring, Spring Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumn Equinox, Beginning of Winter, and Winter Solstice—and vow to save all beings. Then you can take your place among the companions of the Five Emperors, the celestial emperors of the five directions, and in a future life you will possess dignity and prestige.

Be courageous and uphold justice. Turn away from evil, return to the right path, and put an end to wickedness and wrongdoing. Then the Three Officials, the deities who govern Heaven, Earth, and Water, will hold you in awe, and you will become a leader among the heavenly beings. Faithfully uphold the Ten Precepts, and burn incense and light lamps often. When your merit has accumulated over ten cycles of rebirth, you will become a guest of the Most High.

Travel among famous mountains at each of the Eight Seasonal Nodes and vow to save all beings. Then you can take your place among the companions of the Five Emperors, and in a future life you will possess dignity and prestige. Be courageous in upholding what is right, reform your conduct, and root out wickedness; the Three Officials will respect you, and you will become a leader among the heavenly beings. Faithfully uphold the Ten Precepts, burn incense and light lamps often, and when your merit has reached ten cycles of rebirth, you may rise to the rank of a flying immortal.

Make offerings to the scriptures of the Three Treasures, give generously of your wealth, and diligently accumulate merit. After death, you will ascend to Heaven and be born into a royal family in a future life. Serve your master even more devotedly than you serve the deities, and take joy in the true scriptures. In this way, you can be born into a noble family in this life and enter the Court of the Three Realms after death.

The eleventh article of the Code of the Bright and True says: If men and women in the limitless world behave wickedly in this life and sow evil causes wherever they go; attack their teachers and elders, slander the virtuous, kill recklessly without regard for living beings, make cruelty and brutality their way of life, secretly plot rebellion, envy those who surpass them, and suppress the worthy and capable, then after death they will suffer retribution for their sins. Their sinful souls will be seized and sent directly to hell, where they will endure every kind of torment through the long night, suffering punishments too painful to bear. After passing through ten thousand kalpas, they will be reborn in nonhuman forms of life. They will lose their blessings forever and remain for a long time on the path of sin, cycling through rebirth without end. They will be unable to receive deliverance, and throughout countless kalpas will have no chance of liberation.

The Code of Clarifying the Truth (Mingzhen Ke, a text explaining truth and precepts) says: If men in the Boundless Realm fall straight into hell, every kind of suffering will be inflicted upon them through the long night. The torments are so severe that they are hard to endure. Only after ten thousand kalpas will they be reborn on a path other than the human one, forever losing the chance to enter the gate of blessedness. They will sink for a long time in the consequences of their sins, passing endlessly through cycles of rebirth. They will be beyond deliverance, with no chance of escape for millions of kalpas.

The Code of Clarifying the Truth says: Men and women in the Boundless Realm, while alive, are always first to do evil in their conduct and in their thoughts. The suffering they incur is unrelenting and extreme. They flatter and harm the loyal and worthy, destroy good deeds, encourage evil, and slander and attack virtuous people. After death, they suffer retribution and become ox-headed, beast-bodied beings, tortured day and night with indescribable pain. Their bodies rot and decay until they no longer resemble human beings. Only after ten thousand kalpas will they be reborn in a distant land of barbarians. Though they have human bodies, they lack human feeling and affection. They thereby lose the path of human existence and sink for a long time into the gate of sin, enduring suffering as they pass through the Five Sufferings and Eight Hardships. They cannot be delivered and will find it difficult to return for millions of kalpas.

The Code of Clarifying the Truth says: Men and women in the Boundless Realm, while alive, are miserly and greedy, seeking only their own gain and refusing to give to others. They also seize the possessions of the Four Assemblies—a Buddhist term for the four groups of lay and ordained followers—incurring the resentment of both spirits and people. They never have enough to eat or drink and care only for their own enjoyment. After death, they suffer retribution and are reborn as hungry ghosts or animals, swallowing fire and eating charcoal, never becoming full. Their bodies are scorched black and decayed, no longer resembling human beings; they wander amid hardships like burning charcoal, enduring indescribable pain. Only after ten thousand kalpas will they be reborn as domestic livestock. They will forever lose the path of human existence and sink for a long time into nonhuman forms, beyond deliverance. Returning to human form will be exceedingly difficult.

The Scripture on Illuminating the True (Mingzhen ke) says: Men and women in the world of Limitless have wealthy and privileged households while alive, yet bully the poor and lowly and take away what others cherish, causing families to scatter and kin to be separated, each person left to wander in a foreign land. Or they commit adultery with close relatives—parents, brothers, sisters, spouses, children, and others—defiling the bonds of kinship. These grave offenses bring retribution after death: their bodies are torn apart, their limbs severed, and their heads separated from their bodies. Their souls are shaved and dismembered, fitted with cangues and instruments of torture, and made to walk back and forth over iron needles. They have no chance even to eat, drink, or catch their breath, and are tortured three times each day. Only after undergoing punishment may they be reborn as oxen or horses to repay the grudges of their former lives. From then on, they lose the human form forever, sink deep into the consequences of their sins, and cannot be saved. Even after countless kalpas, they are still reborn as nonhuman beings.

The Scripture on Illuminating the True says: Men and women in the world of Limitless are vicious and rebellious while alive, curse the good, and shout abuse at them. Thus they sink deep into the consequences of their sins, cannot be saved, and even after countless kalpas are still reborn as nonhuman beings.

The Scripture on Illuminating the True says: Men and women in the world of Limitless are vicious and rebellious while alive, curse the good, loudly call upon spirits and ghosts, and swear oaths before the Three Officials, the deities who govern the realms of Heaven, Earth, and Water. They kill living beings and offer sacrifices through sexual misconduct, pray to and worship evil gods, and sing and dance to summon demons and strange beings. Calling themselves “gulang,” practitioners of popular shamanic rites, they greedily consume the people’s wealth, act without restraint, amass ill-gotten gains, and become firmly established in their crimes. After death they suffer retribution: their souls become prisoners and are escorted to the Three Officials and the Five Sacred Peaks, the divine territories represented by the famous mountains of the five directions. They are tortured three times each day, in pain beyond words. Only after ten thousand kalpas may they be reborn as lowly people, as people with one of six impairments, or as nonhuman beings without human form. They remain sunk in the consequences of their sins; any return to the human world lies in the distant future, and they cannot be saved. They have no further connection to the path of good fortune and virtue.

The Mingzhen Ke says: In the Limitless World, men and women alike who commit these crimes in the human realm—personally killing a ruler or father, plotting rebellion against a teacher or elder, taking another person’s life, using their power to oppress the weak, or attacking the good—bring calamity upon themselves. When officials are harsh and cruel, or innocent people suffer misfortune, those who have been wronged appeal against it, and the resentments that accumulate spread throughout Heaven and Earth.

Some people also expose their bodies and profane the sun, moon, and stars; offend the Northern Lord, a deity revered in Daoism; show no respect for Heaven and Earth and no fear of ghosts and spirits; destroy scriptures and teachings; and insult the celestial perfected ones. After death, such people will suffer retribution: their bodies will be cast into boiling cauldrons, where their limbs and torsos will be boiled until they lose human form. They will then be forced to drink the juice of a hundred poisons, enduring unbearable pain. After passing through ten thousand kalpas, they will be reborn as the six kinds of domestic animals or as people of low status, afflicted with six disabilities such as deafness and blindness, and bearing an appearance unlike that of ordinary people. Their life and death will be at the mercy of others as they repay old grievances. They will drift ever farther from the path of blessings and goodness, their roots of sin growing ever deeper. They will be beyond salvation, sinking for ages without escape.

The Mingzhen Ke also says: In the Limitless World, men and women alike who live without faith in the Great Dao and fail to honor the gods and spirits will face repayment for old grievances. The same is true of those who outwardly profess a fondness for the Three Treasures—the Dao, the scriptures, and the teacher—but are inwardly divided and insincere. Their path to blessings and goodness will grow ever more distant, and their roots of sin ever deeper. They will be beyond salvation, sinking for ages without escape.

The Mingzhen Ke says: In the world of Limitlessness, whether man or woman, those who in life did not believe in the Great Dao or revere the divine; who appeared to cherish the Three Treasures but lacked steadfast commitment, treated the scriptures and teachings with contempt, or profaned sacred writings; who, as disciples transmitting the teachings, failed to observe the prescribed periods, did not report to Heaven and Earth, taught secretly without making an oath, invented their own methods, or violated the Four Clarities; or who were lax and negligent during purification and fasting, or doubted and slighted the High Perfected—esteemed divine beings in Daoism—have all committed grave offenses.

After death, their hair will be shaved and they will be shackled with instruments of punishment, then made to climb a tree of swords. Winds from the eight directions will blow across one another, shaking the branches up and down, until they fall from the tree onto a mountain of blades. They will be punished again and again without end, their bodies torn and wounded, their suffering unbearable and their torment impossible to endure. Only after passing through countless kalpas might they be reborn as foolish and lowly people. Some may also suffer from six kinds of disability: deaf and blind, with dull minds. Long cut off from the Dao, they will forever lose the chance to cultivate and study, cycle through the five kinds of suffering, sink into the burden of their offenses, remain beyond deliverance, and endure the consequences of their misdeeds for a long time.

The Mingzhen Ke also says: In the world of Limitlessness, whether man or woman, those who in life judged and discussed the Four Orders—people of differing status and rank—and used this to attack others will sink into the burden of their offenses, remain beyond deliverance, and endure the consequences of their misdeeds for a long time.

The Mingzhen Ke further says: In the world of Limitlessness, whether man or woman, those who in life attacked heavenly beings and humans—the divine beings or figures of the heavenly realm and human world—were unkind and unfilial, lacked benevolence and righteousness, or failed to be loyal and faithful; who cursed their parents or harmed one another among their kin; or who boiled and killed the six domestic animals, wounded and harmed living beings, hunted and killed, or slaughtered creatures, have all committed grave offenses.

After death, they will suffer harsh punishments: swallowing fire and eating charcoal, being burned by raging flames until their heads and faces are charred and their bodies rot, losing the shape of a human being. They will carry an iron cauldron on their backs and bear a volcano on their heads, suffering unbearable pain and punishments too grievous to endure. Afterward, they will be reborn as livestock, to be slaughtered by others in repayment for the resentments and debts they incurred in the past. They will lose human form and sink into the burden of their offenses for a long time, unable to attain deliverance and with no idea when they might return to human life.

The Mingzhen Ke says: If men and women in the world of Non-Polarity kill living beings, sacrifice to false gods, betray the Great Dao and turn to heretical paths, mock Daoist priests, slander perfected beings, show disrespect toward the Three Treasures of Dao, scripture, and teacher (the three things revered in Daoism), abandon the orthodox teachings and accept false ones, act recklessly without regard for what is right, refuse to believe in karma and fate from past lives, or establish heretical teachings of their own; or if they dig up other people’s bones and cast them away in desolate, overgrown places, these offenses are all extremely grave. After death, they will suffer harsh retribution: stripped naked, their bodies beaten with twenty iron rods until their limbs and trunk are swollen, rotting, and festering, in unbearable pain. Only after ten thousand kalpas may they be reborn as dull and lowly people, mentally impaired, deaf, and lacking sensation; or they may be afflicted by demonic illnesses and unable to live like ordinary people. They will remain far from the path of blessing for a long time, bound by karmic ties to their offenses, unable to find release or turn back even over millions of kalpas. These offenses are extremely grave. After death, they will suffer harsh retribution: stripped naked, their bodies beaten with twenty iron rods until their limbs and trunk are swollen, rotting, and festering, in unbearable pain. Only after ten thousand kalpas may they be reborn as dull and lowly people, mentally impaired, deaf, and lacking sensation; or they may be afflicted by demonic illnesses and unable to live like ordinary people. They will remain far from the path of blessing for a long time, bound by karmic ties to their offenses, unable to find release or turn back even over millions of kalpas.

The Mingzhen Ke says: If men and women in the world of Non-Polarity are unrighteous from birth, rob and steal other people’s possessions, do evil without restraint and defy all norms, take human lives by stabbing people with knives or spears or shooting them with arrows, and feel no misgivings; if they borrow money or goods and fail to return them, or demand more without limit, these offenses are all extremely grave. After death, they will suffer retribution: their hair will be shaved off and their limbs severed; they will carry mountains on their backs and shoulder stones, with no peace for eating or resting, enduring ceaseless torment day and night as though plunged into scorching misery. Their pain will be unbearable. Only after ten thousand kalpas may they be reborn as oxen or horses and repay their debts of resentment through labor. Even if they are reborn as human beings, they will suffer bodily injuries and disabilities, imprisonment and punishment, and every kind of hardship. They will wish to die but be unable to do so, with grief and distress clinging to them; they will find no release and remain forever sunk in the consequences of their offenses.

The Mingzhen Ke says: If men and women in the world of Non-Polarity are unrighteous from birth, take advantage of darkness to break into other people’s homes at night and abduct their wives or concubines, causing them every kind of suffering, they will wish to die but be unable to do so, with grief and distress clinging to them; they will find no release and remain forever sunk in the consequences of their offenses.

The Mingzhen Ke says: In the world of Nonbeing, if men and women fail throughout their lives to follow the righteous Way, entering other people’s homes under cover of night to seize their wives and concubines and their clothing, plotting wrongdoing and harming men and women, then after death they must bear grave punishment. Chains bind their heads and feet, and they are confined in darkness, unable to see the sun or moon. They are beaten and made to suffer unbearable pain. After enduring countless kalpas, they are reborn as people of low status, serving others and being whipped at their masters’ will. Some are deaf or blind, or lose their sight, and are driven by others, thereby repaying the debts of resentment from their former lives. They drift far from the good path, their evil karma grows ever heavier, and they sink for countless eons without release.

The Mingzhen Ke also says: In the world of Nonbeing, if men and women fail throughout their lives to follow the righteous Way and give no thought to good karmic ties, spending the three months of spring hunting everywhere—releasing hawks to pursue prey, driving dogs to surround it, setting nets and ambushes, setting fire to mountains, and stabbing or shooting wild animals—then their crimes are extremely grave. After death, they suffer harsh punishment: their bodies bear iron staves, every kind of pain assails them, and they are driven from place to place, unable even to eat or rest in peace. Their dead souls are tormented beyond endurance. After countless kalpas, they are reborn as wild animals, often burned or slaughtered, thereby repaying the debts of resentment from their former lives. Even if they are reborn as humans, they will continually encounter evil people and suffer beatings and coercion throughout countless kalpas, beset by sorrow and pain. The road to blessings grows ever more distant, the roots of their sins ever deeper; they cannot attain release and remain sunk in darkness for a long time.

The Mingzhen Code says: In the boundless worlds of Limitless Existence, men and women who behave improperly during their lives—speaking cruelly and hurting others, stirring up conflict, making careless judgments about morality, slandering and insulting the perfected beings of the celestial realm, refusing to believe in scriptures and teachings, saying one thing while thinking another, secretly plotting evil deeds, attacking the four classes of practitioners (a Buddhist term used here broadly for Daoist practitioners), and verbally denigrating others—commit grave offenses. So too do those who keep cursing, speak obscenely, call upon ghosts and spirits, and curse one another.

After death, such people suffer: their tongues are torn out and pierced with iron awls, while mighty heavenly warriors (mythical beings of great strength) beat them with iron staffs until their bodies rot. Their agony has no end and is unbearable. After enduring countless kalpas, they are reborn as dogs, constantly driven to bark at people and left to suffer beatings and abuse. Even if they are later reborn as humans, they will be born in remote, uncultivated lands, in a lowly station, and endure many evil consequences to repay the grievances they incurred in the past. For a long time thereafter they will lose the human form, with little hope of returning; they will continue to wander amid the consequences of their offenses and will not attain liberation.

The Scripture on Illuminating the True says: In the world of Nonbeing, men and women who give themselves over to reckless conduct during life, craving wine and sensual pleasures until their minds and spirits grow dazed and they lose their original nature, become delirious and confused, their emotions in disarray. This depletes their spirit and vital energy. Drunk, they indulge their desires and commit wrongdoing without knowing it. They shout loudly, abuse others, and act without restraint; they beat decent people, profane the Dao and its teachings, slander the scriptures, turn away from the righteous path and enter falsehood, break their promises, and deceive and defame the Four Assemblies—the four groups in Buddhism: monastic men and women, and laymen and laywomen. Their conduct strays from the righteous path, and their offenses are grave.

After death, they must endure severe retribution, and their souls and spirits suffer greatly. They are forced to scoop up the waves of the underworld’s abyss with water-drawing tools, then pour them into the Four Rivers, the ancient collective name for four major rivers. They are sentenced to become the waters of rivers, flowing ceaselessly day and night. Shackles, fetters, and cangues bind them, dragging them along together through the dark, endless night, with no release in sight.

After passing through ten thousand kalpas, they are reborn among thieves. They become poor and lowly, ugly in appearance or afflicted with illness, and despised by others, repaying the debts of resentment they incurred in the past. As the causes and conditions of their evil karma continue from life to life, the path to good fortune grows more distant each day, while the roots of their offenses grow ever deeper. They cannot be saved and have no way to escape their suffering.

The Flying Celestial Spirit said: These are the fourteen penalties for wrongdoing recorded in the Clear Truth Code of the Jade Coffer of the Nine Abysses in the Palace of Long Night (a Daoist precept text on punishments for sins in the underworld). The deeds a person accumulates in a previous life form the causes and consequences of good and evil. Evil deeds bring evil retribution, which in turn gives rise to further evil deeds; the cycle compounds and is difficult to break. Once such a person loses human form, they often sink unwittingly into rebirth as one of the six domestic animals, such as an ox or a horse. Even if they are later reborn as a human being, they may be profoundly ignorant, born in a remote region, or afflicted with a disability. Their hardships follow one after another, and even across countless kalpas they may find release impossible. The chance of being born human is rare, while after death one may remain confined in the underworld for a long time. Once the path of goodness is lost, one is forever cut off from the realm of the worthy and the sages, sunk in a dim and endless night, with no knowing when one may escape.

Men and women in later generations should understand this truth, strive to encourage themselves, and establish great merit in the hope of securing their own deliverance. If they uphold the Ten Precepts, they can avoid such calamities. Remember my words well, and never forget them.

Then the seven thousand two hundred and forty great perfected ones and youths of the heavens all praised these words. After the Flying Celestial Spirit had finished explaining the fourteen ritual precepts on the punishments incurred through wrongdoing and the unbroken continuity of the roots of evil karma, the heavenly youths joyfully bowed. The Flying Celestial Spirit then chanted:

If in this life your thoughts are unkind, and you cruelly harm your teachers, elders, and the Three Treasures, after death you will endure every kind of suffering. Even after countless kalpas, it will be difficult to be reborn as a human. If you harm or falsely accuse the loyal and upright, or slander the worthy, in your next life you will be born in a distant land among foreign peoples, and after death be reborn as an ox or horse. If you are greedy and miserly, seeking only to acquire wealth and refusing to give to living beings, after death your soul will become a hungry ghost, and later you will be reborn as various kinds of livestock.

If you use your wealth and status to oppress the poor, break apart other people’s families, or seize their possessions, you will suffer the retribution of having your body torn apart. After death, your soul will also have its hair shaved and be put in stocks and fetters. If you curse the innocent, sacrifice to wicked spirits, or practice evil arts, after death you will wander among the Three Paths of Suffering—the hells, the realm of hungry ghosts, and the realm of animals—and even after countless kalpas will still be reborn in a lowly form. If you plot rebellion, abuse your ruler or father, or defile and slander the Heavenly Perfected—the celestial perfected spirits revered in Daoism—after death you will be cast into a boiling cauldron and cooked in unending pain, unable to escape.

If your will is not single-minded and steadfast, and you show contempt for the Heavenly Treasure Scripture, after death you will have to pass through a forest of swords, where blades of wind will cut and pierce you without cease. If you lack compassion and cruelly harm living beings, after death your soul will have to carry an iron cauldron, and even after countless kalpas will still have to bear a mountain of fire. If you betray the Daoist community and turn to wicked spirits, or revile the Perfected, after death your body will have no clothing to cover it, and an iron staff will never leave your side. If you rob or steal other people’s possessions, or cut and stab the people of Heaven—those protected by the Dao—after death your soul will suffer the punishments of having its hair shaved and limbs severed; in your next life, too, you will be punished and left disabled.

If you break into another person’s home under cover of night and do as you please, after death your soul will be confined for a long time, unable to see the sun or moon. If in your daily conduct you disregard benevolence and justice, and hunt and kill living beings, after death you will suffer retribution with an iron staff and be driven about, never at rest for even a moment. If you are cruel by nature, stir up discord and conflict, and spare neither kin nor strangers, you will suffer the retribution of having your tongue torn out. Later, you will often be reborn as barking animals. If you drink to excess and lose control of yourself, you will throw the Five Spirits—the five directional spirits associated with the human body in Daoist thought—into confusion. After death, you will have to draw water from the deep underworld and pour it into the Four Rivers, the four great rivers.

Thereupon, the flying celestial beings chanted the principles of good and evil causes and conditions and their corresponding retributions, explaining them to the celestial youths. At that time, all the heavenly beings came to awakening through this teaching. Each saw the root of their own destiny, recalled the deeds of their past, and reflected on the sources of their karmic offenses. They changed their hearts, urged themselves onward, and cultivated and upheld the scripture. The offenses they had incurred in the past were dispelled, the Nine Netherworlds (the hidden realm beneath the earth) were cleansed, and all could be reborn amid wholesome conditions. The celestial youths respectfully received the teaching, paid their joyful respects, and departed.

The Jade Casket of the Nine Netherworlds: On the Causes and Conditions of Sin and Blessing, and the Supreme Teaching for Deliverance

The Lord of the Dao (Daojun) stepped forward, bowed, and addressed the Celestial Worthy: “Today I am fortunate to serve here and behold the youths, receiving the radiance of many kinds of divine light. Its brilliance shines throughout the halls of blessing in the heavens and reaches even the prisons of the boundless worlds. It reveals how differently good and evil are repaid: those who do good live in peace and joy, free and untroubled without end; those who do evil suffer hardship, wandering through the Eight Difficulties (eight forms of suffering from which it is hard to escape), and may even lose human form. This is truly sorrowful.

“Such retribution is brought about by evil karma, and its consequences must be borne for countless kalpas. The departed souls do not know the roots of their own destinies, nor do they understand whether there is a way to accumulate merit that could remove their sins and redeem their offenses, freeing the dead from the long night of the Nine Netherworlds and bringing them into the realm of light, where they may be reborn through the gate of blessing and virtue. If the Celestial Worthy would show compassionate mercy and let both the living and the dead receive grace, then the dead could find peace, while those in this world could prosper and flourish, enjoy lasting wealth and honor, and live longer lives. May this grace reach the farthest corners of the eight directions, like a gentle breeze passing through an orchid grove. May men and women who are born in future lives also hear the sound of the Teaching. I beg the Celestial Worthy to explain these principles clearly and impart their essential teachings, so that all may understand the way of the Law and every living being may find peace.”

The Celestial Worthy told the Lord of the Great High: “Listen carefully to my words. Take them to heart and keep them in mind; contemplate them day and night, and do not forget them. I will now explain this wondrous method to you. You may cultivate it to redeem the sinful dead, freeing them from the darkness of the Long Night, relieving their suffering in the Ninefold Abyss, resolving old grievances, and inspiring them to turn toward faith. The sufferings and joys they experience in the cycle of birth and death, and the karmic ties they have formed over generations, can all be transformed through this method.

“This method is profound and wondrous, and is transmitted only once in countless kalpas. It may be revealed only to a worthy and wise person, after they have made a vow. Guard it carefully and keep it secret, and blessings will descend; disclose it, and calamities will follow. The grave warnings against breaking the precepts have already been given to Mingzhen. If you violate the rules and precepts of the liturgy, do not blame the heavens.”

Then the Celestial Worthy commanded the Flying Celestial Spirit to proclaim the Supreme Rite for Deliverance, explaining sins and blessings, karmic ties, and enmities. As the scripture was proclaimed, the sun, moon, and stars in the heavens shone together. Their light spread throughout the boundless worlds and reached into the Ninefold Abyss of the Court of the Long Night.

The hungry ghosts and laboring souls of the dead in the Long Night were bathed in this light and came to see the roots of their own lives. They awakened, turned their hearts around, and together chose goodness, setting their thoughts on the gate of blessings and De. In this way, they escaped the five kinds of suffering and were able to leave the Three Paths of misery—the hells, the realm of hungry ghosts, and the realm of animals. Their old enmities were resolved, and the hells gradually grew peaceful and still. At that time, men and women everywhere heard the sound of the teaching. All who aspired to the Dao and were willing to believe and accept it attained the status of immortals.

The Flying Celestial Spirit said: “The rite called ‘The Supreme-Grade Rite of the Jade Coffer of the Nine Abysses for Deliverance of the Dead and the Resolution of Their Sins’ is generally held in the first, third, fifth, seventh, ninth, and eleventh months. In each month, choose one of these ten days: the first, eighth, fourteenth, fifteenth, eighteenth, twenty-third, twenty-fourth, twenty-eighth, twenty-ninth, or thirtieth. It may also be performed on the eight seasonal festivals, and on days marked Jiazi or Gengshen.

Set up in the courtyard of the home a tall lamp nine feet high, and light nine lamps upon it, keeping their flames bright at all times. Their light shines upward to illuminate the Hall of Blessings among the Nine Mysterious Heavens, and downward into the long night of the boundless world of the Nine Earths. Open the rite in accordance with the prescribed ritual steps and the complete liturgy. Petition the Celestial Immortals, Earthly Immortals, Perfected Ones, Flying Immortals, the sun, moon, and stars, the Nine Palaces and Five Emperors, the Five Sacred Peaks and Three Rivers, the troops and horses of the Four Seas, and the divine officials of the Thirty-Two Heavens who oversee the purification rite, along with the incense-bearing Golden Youths, the flower-scattering Jade Maidens, and the Five Emperors’ appointed talismanic officers. There are thirty-two of each kind. The Flying Dragon Mounted Officers, who carry messages and submit reports, also descend to oversee the ritual hall. The officiant pinches incense and makes a prayer; the words of the prayer rise with the sound of the voice to the celestial realm. When the rite is complete, invite the deities to return to their heavenly palaces.

Burn incense during the day and light lamps at night, keeping the incense smoke continuous. Set out the scriptures in the courtyard and circle the lamps beneath the nine flames, following the Way. After offering incense and making a prayer, face east, bow nine times, and say:”

I, So-and-so, now place my life in the hands of the Most High Heavenly Worthy of Numinous Treasure, whose Great Limit is in the East; the assembly of great sages who have attained the Dao; the lords and elders of utmost truth; the Nine Qi Heavenly Lords; and all the divine officials of the East. I now establish this purification rite, burning incense and lighting lamps. May this merit illuminate the heavens and be universally dedicated to emperors and rulers of the realm; officials of every rank and the people; ritual masters who uphold and practice the Daoist teachings; parents, elders, and relatives; fellow students and disciples; Daoists and other worthy people who study the true Dao in mountain retreats; and all beings, including flying and crawling creatures. May they all escape the Ten Sufferings and Eight Calamities, dwell forever in the state of Wuwei (non-action), and universally receive the deliverance of the natural Dao.

May the countless ancestors of So-and-so’s family, together with the imprisoned souls of the departed, awaken to the light and gain liberation. In their next lives, may they bring forth the roots of faith, leave the cycle of rebirth through the Five Paths, and open the conditions for deliverance. May the deceased enjoy lasting peace, may the living in this life receive grace, may peace prevail throughout the world, and may virtue flourish in abundance. Now, as incense burns, I, So-and-so, willingly take refuge in my honored master, the assembly of great sages, and the virtue of utmost truth. Having attained the Dao, may I rise into the formless realm and unite as one with the Dao.

When the rite is complete, remove the headcloth, bow the head to the ground, and strike the body with the hands. Perform each action eighty-one times, then stop.

Next, face south and make three bows, saying:

I, So-and-so, now reverently take refuge in the Southern Boundless Most High Heavenly Worthy of Numinous Treasure (a revered deity of the Numinous Treasure tradition); the assembled Great Sages who have attained the Dao; the Most True Lords and Elders (immortals of high rank); the Three Qi Heavenly Lords (who govern the three kinds of primordial Qi); and all the spirit officials of the South.

I now specially establish this purification rite, burning incense and lighting lamps. May these merits illuminate all the heavens, and may they be universally dedicated to emperors and rulers of states; officials of every rank and the people; ritual masters who uphold and practice the Daoist teachings; parents and revered elders; fellow disciples, study companions, and followers; Daoist practitioners and sages who dwell in mountain forests to study the True Dao; and flying insects, walking beasts, and all beings. May they all be spared the ten sufferings and eight afflictions, dwell forever in the realm of Wuwei, and universally attain the natural Dao.

May the ancestors of So-and-so’s family through the generations, and the imprisoned souls of the departed, receive light and be completely liberated. May they be reborn with the roots of faith awakened, leave the cycle of rebirth through the Five Paths, and begin the conditions for deliverance. May the dead enjoy lasting peace and joy, the living in generations to come receive blessings, the world be at peace, and virtue flourish.

I now burn incense once more and take refuge in my masters, the assembled Great Sages, and the virtue of the Most True. May I, after attaining the Dao, ascend to the formless realm and unite with the Dao in its truth.

When the rite is complete, bow the head and strike the cheeks, twenty-seven times each. Then face west, make seven prostrations, and recite:

I, [so-and-so]—the name used by the person performing the rite—now take refuge in the Limitless Highest Celestial Worthy of Lingbao of the West, the Great Sages who have attained the Dao, the lords and elders of ultimate truth, the Celestial Lords of the Seven Qi, who govern the seven kinds of Qi, and the immortals and divine officials of the West.

I now establish this purification rite with special intent, burning incense and lighting lamps. May the merit of these acts illuminate the heavens and be shared universally with emperors and rulers of the realm; officials of every rank and the common people; masters who transmit the Dao; my parents and honored elders; fellow students and disciples; and Daoist practitioners and worthy people who dwell in mountain forests and study the true Dao. May all beings that fly, crawl, wriggle, walk, or breathe be freed from the ten sufferings and eight hardships, abide forever in the realm of Wuwei (non-action), and receive the universal salvation of the natural Dao.

May the ancestors of [so-and-so] through all generations, and the spirits of forebears held in confinement, find the light and attain release. May they turn toward faith, leave the Five Paths—the destinations of beings caught in the cycle of rebirth—and open the way to salvation. May the dead enjoy lasting peace and the living receive blessings. May peace prevail throughout the realm and virtue flourish.

I now burn incense and take refuge in the revered masters, the Great Sages, and the virtue of ultimate truth. May I, upon attaining the Dao, ascend to the formless realm and unite with the Dao in truth.

When the rite is complete, bow the head and strike the body, sixty-three times each, then stop.

Next, face north, bow five times, and recite:

I, [so-and-so], now take refuge in the Limitless Highest Celestial Worthy of Lingbao of the North, the Great Sages who have attained the Dao, the lords and elders of ultimate truth, and the Celestial Lords of the Five Qi, who govern the five kinds of Qi. May I ascend to the formless realm and unite with the Dao in truth.

After reciting, bow the head and strike the body, sixty-three times each, then stop.

Next, face north, bow five times, and recite:

I, so-and-so, now take refuge in the Northern Boundless Supreme High Heavenly Venerable of Numinous Treasure (the Heavenly Venerable revered by Numinous Treasure Daoism), the Great Sages who have attained the Dao, the Perfected Lords and Elders, the Five Qi Heavenly Lords, and the Northern Spirit Officials. Today I have specially established this purification rite, burning incense and lighting lamps. May the merit of this act shine upon all the heavens, and may it be dedicated universally to emperors and rulers of the realm; officials and common people; masters who transmit the Daoist teachings; parents and elders; fellow disciples; Daoists and worthy people who study the True Way in mountain retreats; as well as every kind of flying insect and walking beast, and all living beings. May everyone be spared the Ten Sufferings and Eight Hardships, abide for a long time in the state of Wuwei (non-action), and attain universal liberation in accordance with their nature.

May the countless generations of my family’s ancestors, and the departed forebears held in confinement, all open to the light and gain release. May they turn to faith in the Dao, leave the Five Destinies—the five realms through which beings cycle in rebirth—and set in motion the conditions for deliverance. May the dead enjoy lasting peace and happiness, the living receive blessings, the realm be at peace, and Dao and De flourish.

Today I specially burn incense and take refuge in the Master, the Great Sages, and the De of the Perfected. May I, upon attaining the Dao, ascend to the formless realm and become one with the Dao.

At the end of the rite, bow the head and slap the cheeks, forty-five times each.

Next, face northeast and bow once, saying:

I, so-and-so, now take refuge in the Northeastern Boundless Supreme High Heavenly Venerable of Numinous Treasure, the Great Sages who have attained the Dao, the Perfected Lords and Elders, and the Heaven of Brahma Qi (the heavenly realm formed of Brahma Qi).

After saying this, bow the head and slap the cheeks, forty-five times each.

Next, once again face northeast and bow once, saying:

So-and-so now places their life in the hands of the Supreme Lord of Numinous Treasure of the Northeast, without limit, along with the great assembly of saints who have attained the Dao, the perfected lords and elders, the Heavenly Lord of Brahma Qi, who governs the energy of the Brahma Heavens, and the spirit officials of the Northeast. For this purpose, a purification rite is specially established, incense is burned and lamps are lit. May the merit of this offering illuminate all the heavens and be dedicated to the emperor and ruler of the realm; officials at every level and the common people; ritual masters who have received the Daoist teachings; parents and honored elders; fellow disciples; Daoist practitioners and sages who dwell in mountain forests to study the true Dao; and all beings that fly or crawl, wriggle in tiny forms, walk on feet, or live by breathing. May they all be freed from the ten sufferings and eight calamities, abide for a long time in the realm of Wuwei (non-action), and universally receive deliverance, returning to their natural state.

May the ancestors of So-and-so’s family through all generations, and the souls of the dead held in confinement, also receive this light and be wholly liberated. May they turn toward faith, escape the five paths—the five destinations of rebirth—and open the conditions for deliverance. May the dead enjoy lasting peace, the living receive blessings, the realm be at peace, and moral virtue flourish.

Therefore, incense is burned, and refuge is taken in the masters, the great assembly of saints, and the virtue of the perfected. May they, having attained the Dao, ascend into the formless realm and unite with the Great Dao, becoming perfected.

When the rite is complete, bow the head and strike the cheeks nine times each, then stop.

Next, face southeast and make one bow, saying:

So-and-so now places their life in the hands of the Supreme Lord of Numinous Treasure of the Southeast, without limit, along with the great assembly of saints who have attained the Dao, the perfected lords and elders, the Heavenly Lord of Brahma Qi, and the spirit officials of the Southeast. For this purpose, a rite is specially established…

When the words are finished, bow the head and strike the cheeks nine times each, then stop.

Next, face southeast and make one bow, saying:

Today, So-and-so takes refuge in the Limitless Supreme Lord of the Dao, the Heavenly Worthy of Numinous Treasure (a revered deity in Numinous Treasure belief) of the southeast; the great assembly of saints who have attained the Dao; the utterly true lords and elders; the Heavenly Lord of Brahma Qi (the celestial deity who governs Brahma Qi); and all the spirit officials of the southeast.

Today, a purification rite is specially established. Incense is burned and lamps are lit. May the radiance of this merit shine throughout the heavens. May the emperor and rulers of the realm, officials of every rank and the common people, ritual masters who have received the Daoist teachings, parents and honored elders, fellow disciples and friends, Daoists and sages who dwell in mountain forests to study the true Dao, and all living beings, from flying insects to walking beasts, be spared the ten sufferings and eight calamities. May they abide for a long time in the realm of Wuwei (non-action), and may all receive deliverance through the natural Dao.

May the countless ancestors and departed souls of So-and-so’s family also receive the light and find liberation. May they awaken to faith, leave the five paths (the routes through which beings cycle in rebirth), and open the conditions for deliverance. May the departed enjoy lasting peace and happiness, may those living in this life receive blessings, and may peace prevail throughout the realm and virtue flourish.

Today, incense is specially burned, and So-and-so willingly takes refuge in the Master, the great assembly of saints, and the virtue of utter truth. May I, after attaining the Dao, ascend to the formless realm and become one with the Dao.

After speaking, bow the head and perform the cheek-patting gesture, striking the cheeks with the hands. May the departed enjoy lasting peace and happiness, may those living in this life receive blessings, and may peace prevail throughout the realm and virtue flourish. Today, incense is specially burned, and So-and-so willingly takes refuge in the Master, the great assembly of saints, and the virtue of utter truth. May I, after attaining the Dao, ascend to the formless realm and become one with the Dao.

When the ceremony is complete, bow the head and perform the cheek-patting gesture nine times each, then stop.

Next, face southwest and make a bow, saying:

I, So-and-so, now sincerely take refuge in the Supreme Lord of the Way, the Most High, and the Numinous Treasure of Limitless Potential in the southwest (a revered Daoist deity); the great assembly of sages who have attained the Way; the most true lords and elders; the Heavenly Lord of Brahmic Qi (a celestial deity associated with primordial Qi); and all the spirit officials of the southwest.

Now we establish this purification rite, burning incense and lighting lamps. May the merit of these offerings illumine the heavens and be dedicated universally to emperors and rulers of the realm; officials of every rank and the common people; masters who transmit the Daoist teachings; parents, elders, relatives, and friends; fellow students and disciples; Daoists and worthy people who live in seclusion in the mountains and study the true Dao; and all beings that fly, crawl, wriggle, walk, or breathe. May all be freed from the Ten Sufferings and Eight Calamities, dwell for a long time in the realm of Wuwei (non-action), and universally receive transformation through the natural unfolding of the Dao.

May the ancestors of So-and-so’s family through every generation, and the departed souls of forebears held in confinement, find the light, gain complete liberation, turn toward the foundation of faith in the orthodox Dao, leave the Five Paths (the different destinations through which beings cycle in samsara), and open the conditions for deliverance. May the departed dwell forever in the realm of Wuwei and universally receive transformation through the natural unfolding of the Dao. May they enjoy lasting peace and happiness, may their descendants receive blessings, and may peace prevail throughout the realm and virtue flourish.

Now incense is burned, and from this moment I take refuge in the honored masters, the great assembly of sages, and the virtue of the most true. May I, after attaining the Dao, ascend to the formless realm, unite with the Dao, and realize the realm of truth.

When the rite is complete, each person bows the head and strikes the cheeks nine times. Then, facing northwest, make one bow and say:

So-and-so now takes refuge in the Celestial Worthy of Numinous Treasure, the Great One of Limitless (Wuji Taishang Lingbao Tianzun) in the northwest, the Great Sages who have attained the Dao, the Perfectly True Lords and Elders, the Heavenly Lord of Brahma Qi, and all the Numinous Officials of the northwest.

A purification ritual (Zhaijiao) is now specially established, with incense burned and lamps lit. May its merit illuminate all the heavens and be universally dedicated to emperors and rulers, officials of every rank and the people, ritual masters who uphold the Daoist teachings, parents and respected elders and relatives, fellow students and disciples, Daoist practitioners and worthy people who study the true Dao in secluded mountains and forests, and all living beings, including flying and crawling creatures. May they all be freed from the seven sufferings and eight hardships, dwell for a long time in the realm of Wuwei (non-action), and universally receive the deliverance of the natural Dao.

May the ancestors of so-and-so’s family through the generations, and the souls of forebears held in confinement, also be bathed in this radiance and all find liberation. May they turn toward faith, leave the cycle of rebirth through the five paths, and awaken the conditions for deliverance. May the dead enjoy lasting peace and happiness, the living receive blessings, peace prevail throughout the world, and Dao and De flourish.

Now incense is burned once more, and refuge is taken in the revered master, the Great Sages, and the De of Perfect Truth. May I, upon attaining the Dao in the future, ascend to the formless realm and unite with the Great Dao, becoming one with the True.

When the ritual is complete, bow the head and slap both cheeks nine times, then stop.

Next, face upward, perform thirty-two prostrations, and recite:

So-and-so, the officiant’s self-designation, now takes refuge in and reveres the Supreme Venerable Heavenly Worthy of Numinous Treasure at the Limitless Heaven above, the great assembly of sages who have attained the Dao, the Most Perfect Lords and Elders, the sovereign lords of the thirty-two heavens, and all the Perfected Ones, Jade Maidens, immortals, and divine officials in the Upper Purple Tenuity Palace of the Mysterious Capital at Jade Capital.

A purification ritual is now specially established. Incense is burned and lamps are lit. May the merit of this observance illuminate all the heavens and be universally dedicated to emperors and rulers of the realm, officials and common people, teachers who have received the Dao and its teachings, parents and honored elders, fellow students and disciples, Daoist practitioners who study the true Dao in seclusion among the mountains and forests, and all the worthy. May it also be dedicated to flying insects, creeping creatures, and all beings that walk and breathe, so that they may all escape the ten sufferings and eight calamities, dwell for a long time in the realm of Wuwei (non-action), and universally receive deliverance through the natural Dao.

May the souls of so-and-so’s ancestors across countless generations and of departed family members be opened to the light and wholly liberated; may they turn to faith in the Dao, leave the cycle of the Five Destinies—the five realms through which beings transmigrate—and open the conditions for deliverance. May the deceased enjoy peace and happiness for long, may the living receive blessings, may peace prevail throughout the land, and may virtue flourish.

Now, burning incense, I willingly take refuge in the revered masters, the great assembly of sages, and the virtue of the Most Perfect. Having attained the Dao, I will ascend to the formless realm and unite with the Dao.

When the rite is complete, bow the head and perform self-striking, a ritual gesture in which one pats the body with the hands, each action repeated 288 times.

Next, burn incense facing downward and willingly take refuge in the revered masters, the great assembly of sages, and the virtue of the Most Perfect. Having attained the Dao, I will ascend to the formless realm and unite with the Dao.

When the rite is complete, bow the head and perform self-striking, each action repeated 288 times.

Next, face downward, make sixty-two prostrations, and say:

I, so-and-so, now sincerely take refuge in the Limitless Supreme High Celestial Worthy of Numinous Treasure below; the great sages who have attained the Dao; the Perfected Lords and Elders of the utmost truth; the Nine-Layer Earth Emperors, deities who govern the nine levels of the earthly realm; the Four Offices and Five Emperors; the Twelve Immortal Officials; the deities of the Five Sacred Peaks and Four Great Rivers; the Perfected Ones of the Nine Palaces; the Jade Maidens among the immortals; and the earth deities and various divine officers of the Limitless World.

I now establish a purification rite, burn incense, and light lamps. May the radiance of these merits shine throughout the Nine Depths, within the Bureau of Long Night in the Limitless World. I pray on behalf of emperors and rulers, officials and common people, ritual masters who uphold the Daoist teachings, parents and honored elders, fellow disciples and friends, Daoists who study the true Dao in seclusion among the mountains and forests, all worthy people, the ancestors of my family through every generation, and the departed souls in the Long Night.

In their previous lives, the heavenly laws and earthly prohibitions they violated, and their many offenses, became entangled with one another. Even after death, they remain bound by grievances and debts from former lives, suffering as they pass between realms. Their karmic ties remain knotted and unceasing; they drift amid the Five Sufferings, trapped for a long time without release. Through this burning of incense and lighting of lamps, and through repentance and the acknowledgment of faults, may I uproot my own sinful karma and atone for my failings. May the light shine everywhere throughout the Bureau of Long Night and the Nine Depths of Hell, so that the hidden souls may be freed and the roots of their sinful karma dissolved. May they no longer be confined by the Three Offices and Nine Bureaus, divine authorities that investigate, register, and detain the souls of the dead. May they be released, delivered, and raised up to the Hall of Blessings, depart the evil paths, dwell always in good realms, and enjoy peace and happiness in life after life. May the world be at peace.

I now burn incense and take refuge in the virtue of my revered master, the great sages, and the gods of utmost truth. May I, having attained the Dao, ascend into the formless realm, unite with the Dao, and become a Perfected One.

When the rite is complete, bow the head and strike the body with the hands, each action performed one hundred and twenty times, then stop.

The Flying Celestial Immortal said: By practicing according to the regulations of the Code of Illuminating Truth, one can deliver one’s ancestors through the generations and free them from the sins accumulated over a long time. When the ritual is performed correctly, the Ninefold Darkness—the realm of the dead—will open, and souls long trapped there can leave the underworld and enter the light. This is a path of great compassion that brings immeasurable blessings and De.

During the rites, people may bow low, prostrate themselves, strike their heads against the ground in self-reproach, and humbly confess their faults and express remorse and gratitude. As long as their hearts are sincere and focused, their devotion earnest and wholehearted, they may pay homage in their hearts to the Celestial Perfected even when their bodies are too exhausted to continue the rites; they need not force themselves to bow. If they merely put on an outward show of reverence while their hearts are slack, the bows will only weary their bodies in vain. If those who follow the Daoist teachings align what they think with what they say, burn incense, and make vows, their sincerity can ascend to the heavens, and the sins and resentments binding them across life and death can be dispelled. Such merit is profound and is praised throughout the Three Realms. Its blessings and De are so vast they cannot be measured.

The Lord of the Dao bowed before the Heavenly Worthy and said: “We have now heard the Flying Celestial Immortal describe the highest method for delivering the souls of the dead. He has explained the causes and conditions of sin and blessing, the presentation of petitions, the rites of homage and repentance, and the dissolution of the roots of sins from past lives. Men and women in generations to come will all benefit from this teaching, receive universal deliverance, and enter the light. Since performing good deeds brings such benefits, are there other methods as well? If Heaven sends great calamities, the fortunes of the state become unsettled, the movements of the stars go awry, or the energies of the four seasons fall into disorder, bringing war, banditry, and disease; if the ruler is deprived of peace, epidemics spread, and people in Heaven and on earth perish, what methods should be used to dispel calamities, rescue those in distress, and avert ill fortune? I beg the Heavenly Worthy to grant teachings that people may practice to harmonize Heaven and Earth, assist the state, and establish merit. If these teachings are carried out as instructed, their blessings will reach in all ten directions: the state will be at peace, the ruler will flourish, the world will enjoy tranquility, blessings and celebrations will be without end, and living beings in generations to come will all hear the Daoist teachings.”

At this time, the Celestial Worthy addressed the Flying Heavenly Spirits, divine beings who travel through the heavens. He explained the highest methods for resolving enmity through the causes and conditions of sin and blessing, and for rescuing the souls of the dead. He also described how to relieve a state and its local communities of illness, epidemic, military calamity, danger, and disaster. Matters not yet addressed could be explained one by one to the Most High Lord of the Dao, a revered Daoist deity, so that those who had not seen might see and those who had not heard might hear. In this way, all people would be taught and brought to the light. The Celestial Worthy then began his teaching, urging everyone to receive these instructions with care.

The Flying Heavenly Spirit said: According to the methods in the Jade Casket of the Nine Hells in the Office of the Long Night: Rules for Revealing the Truth, if an emperor or his realm is struck by illness, epidemic, war, danger, or disaster, five texts of the True Writings of the Numinous Treasure should be written in cinnabar and placed on five offering tables in the central courtyard, arranged according to the five directions, with one text on each table. Then five ounces of gold should be prepared and fashioned into five dragons, one ounce for each. Place one dragon over each of the five True Writings. Also prepare silk in five colors as tokens for pacifying the Five Emperors. Those afflicted by disaster should carry purple silk according to their age, in order to rescue their lives, secure the fate of the realm, dispel heavenly calamities, and restore the sun, moon, and stars to their proper places.

The number of lamps should follow the seasons: in spring, light nine lamps, or alternatively ninety or nine hundred; in summer, light three, or thirty or three hundred; in autumn, seven, or seventy or seven hundred; in winter, five, or fifty or five hundred; and in the months when the seasons turn, twelve, or one hundred and twenty or one thousand two hundred. In addition, set up one ever-burning lamp nine feet tall, with nine more lamps arranged upon it. Place it in the center to illuminate the Office of the Long Night in the Nine Hells.

The senior ritual master presiding over the ceremony should stand in the center, let his hair hang loose, undo his fastenings, and apply charcoal ash according to the ritual instructions. He should perform the prescribed rites in the central courtyard and pray and give thanks at six appointed times throughout the day. Faithful laymen and laywomen who wish to assist the state through prayer should let their hair hang loose outside the gate, apply charcoal ash, and present their petitions. The ceremony should last for a period determined by the season: nine days and nights in spring, three in summer, seven in autumn, five in winter, and twelve days and nights in the months when the seasons turn.

During the ceremony, arrange the lamps so that their light shines through the heavens and into the darkness of the boundless worlds. In this way, the Nine Hells will be brought to clarity, light will reach the furthest reaches, and the sun, moon, and stars will shine brightly. Heaven and earth will be at peace, the constellations will return to their proper places, and the seasons will be harmonious. All disasters will disappear; war and illness will cease; peace and joy will prevail in heaven and among humanity, and the state will prosper. When the rites have concluded, burn the True Writings and let them disperse with the blue smoke.

The Flying Celestial said: When the ritual master enters through the “Earth Gate” (the ritual direction symbolizing entry from beneath the earth), burns incense, and illuminates the altar ground, Heaven and Earth will be at peace, the stars will return to their proper places, and the seasons will be in harmony. All kinds of calamities will be dispelled; war and disease will cease; humans and celestial beings will live in peace and joy, and the nation will flourish. After the ritual of practicing the Way is complete, burn the true writ so that it becomes blue smoke and disperses.

The Flying Celestial said: The ritual master enters through the Earth Gate. After burning incense, walk three circuits around the incense lamp, then turn to face east. Click the teeth thirty-six times, and then perform the “Opening the Incense Burner” rite, which opens the burner and begins conveying prayers to the deities.

Next, open the incense burner.

The Supreme Lord of the Way, Primordial Origin of the Three Qi of the Mysterious Origin of the Highest Three Heavens, summons and commands the Three-Five Meritorious Officers, the emissaries on the left and right, the dragon-riders and courier officials who carry incense on the left and right, the Golden Youths who attend the incense, the Jade Maidens who transmit words, and the Five Emperors’ Directing Talismans, thirty-six of each, within the ritual master’s body to emerge. As they emerge, they must all make themselves presentable and report to the true officials of the local earth, the district, and the four directions: “I am now burning incense and practicing the Way. May the pure and upright Qi of the ten directions enter my body, so that what I report may swiftly ascend and reach the presence of the Supreme Jade Emperor, the Most High and Supreme Lord of the Way without limit.”

Next, each states their ritual office and rank.

I, a Minor Courtier, disciple of a Great Master of the Three Caverns, learned in the Three Caverns scriptures and presiding over Daoist rites, respectfully submit this petition to the deities: the Celestial Worthy of Primordial Beginning, who embodies emptiness, nonbeing, and naturalness; the Lord of the Way Above, Supreme Sovereign of the Dao, whose Dao is limitless; the Supreme Lord Lao; the Most High Jade Emperor; the assembled saints who have attained the Dao; the Perfected Lords and Elders; the Emperors of the Thirty-Two Heavens; the Lord Above of the Jade Void; the Jade Emperor; the Great Emperors; the Eastern Flower, Southern Pole, Western Numinous, and Northern Perfected; and the Lord of the Dao, Numinous Treasure, Perfected and Bright Emperor, who dwells in the Upper Palace of Purple Tenuity, on the Seven-Treasure Mysterious Terrace within the Golden Palace of Jade Capital in Mysterious Metropolis.

Through karmic ties from former lives, I encountered the Daoist teachings in this life. By the grace of the Mysterious Perfected, I was awakened and delivered, and so came to believe. My former master transmitted the divine scriptures of the Three Treasures under oath. According to the Daoist teachings, I should save ninety-nine thousand people and take my place among the Perfected. From my ancestors’ time down to this life, I have been born into the presence of the scriptures and teachings and have often received their blessings. Yet my merit is slight, and I have not been able to cultivate the way of immortals to completion. I devote all my heart and will to the Daoist teachings, and wish to assist the state and establish meritorious service.

Now the realm is in discord, and war and pestilence have arisen together. Yin and Yang are out of balance, the courses of the stars are in disarray, and calamities and epidemics follow one another in succession, too numerous to recount. I also fear that the sovereign, entrusted with Heaven’s Mandate to govern the people, has not been able to extend benevolence fully or spread its benefits throughout the four quarters, so that Heaven and earth might be abundant and at peace, and the state tranquil. As a result, the people have no songs to sing, and travelers on the roads can only stifle their voices and sigh. The sun, moon, and stars have thus fallen out of order, grave calamities are spreading, the sovereign is fearful, and the people are unable to live in peace.

Now, in accordance with the Great Way, I respectfully present these sacred documents, burn incense and light lamps so their radiance may shine through the heavens, and make a solemn vow to serve with my own life. I perform this Daoist purification rite, praying that calamities may be dispelled. I respectfully invite the celestial immortals, terrestrial immortals, Perfected Ones, flying immortals, and spirit beings; the forces of the sun and moon, the constellations, the Nine Palaces, the Five Emperors, the Five Sacred Peaks, and the Three Rivers and Four Seas, numbering nine hundred million million troops and riders each; the thirty-two officiants who oversee purification in the Thirty-Two Heavens; the attendants who bear incense; the Jade Maidens who scatter flowers; the thirty-two officers of each of the Five Emperors; and the flying dragon-mounted clerks who carry petitions and convey prayers. May they all descend together to the ritual hall and oversee the purification rite. May the words of prayer offered with burning incense rise with the sound of each invocation to the heavenly court. When the rite has concluded, may the meritorious immortal officials record its achievements.

The ritual of “offering incense with three pinches” now begins: the officiant pinches the incense and offers it three times, reciting words of prayer with each offering.

The Great Master of the Three Caverns, the humble petitioner Xiao, who is learned in the scriptures and methods of the Three Caverns, now stands reverently and offers incense for the first time. May this merit be dedicated to the emperor, the ruler of the land, the ministers and officials, the people, and the parents of the seven generations throughout the world, so that they may be freed from sorrow and suffering and ascend to heaven. As the incense burns, with my body, spirit, nature, and life I take refuge in the Great Dao, prostrating myself fully and entrusting my life to the Three Supreme Venerables. May this merit be dedicated to the parents of the seven generations throughout the world. May they be spared the ten sufferings and eight calamities, ascend to heaven, find food and clothing in abundance without effort, and dwell for a long time in the realm of Wuwei (non-action). As the incense burns, I take refuge in my revered master and in the supreme virtue of the great assembly of sages. May I, upon attaining the Dao, ascend to the realm beyond form and unite with the Dao in truth.

Your petitioner now stands reverently and offers incense for the second time. As the incense burns, I take refuge in my revered master and in the supreme virtue of the great assembly of sages. May I, upon attaining the Dao, ascend to the realm beyond form and unite with the Dao in truth.

Your petitioner now stands reverently and offers incense once more. May this merit be dedicated to the emperor, the ruler of the land, the ministers and officials, the people, the masters who have received the Dao, parents and elders, fellow students and disciples, Daoist priests who dwell in mountain forests to study the true Dao, and all the worthy. May each of them attain the Dao and take refuge in the Great Dao. Your petitioner prostrates himself fully and entrusts his life to the Three Supreme Masters. May this merit be dedicated to all those named above, so that each may attain the Dao, dwell in the realm of Wuwei, and enjoy blessings for a long time. As the incense burns, I take refuge in my revered master and in the supreme virtue of the great assembly of sages. May I, upon attaining the Dao, ascend to the realm beyond form and unite with the Dao in truth.

I now stand reverently and offer incense three times. May the merit of this offering enable me to realize the Way of the Immortals as soon as possible. May it also bring attainment to my relatives and in-laws across nine generations; to all in the realm who cultivate and study the Daoist teachings together; to the people of the world; and to every living being, from flying insects to wriggling worms, whether already born or yet to be born. I take refuge in myself, in the spirits, and in the Great Dao.

I bow low to the ground and entrust myself to the Three Venerable Ones of the Most High, the three supreme deities honored in Daoism. May this merit be returned to me, enabling me to transcend the mortal world, become an immortal, and ultimately enter the realm of Wuwei (non-action), joining with the four great elements—earth, water, fire, and wind—and embodying their Virtue. May the people of the world and all living beings be spared the ten sufferings and eight calamities, as well as the harms of the five poisons, water and fire, bandits, epidemics, ghosts and spirits, and every kind of disaster. May the land be peaceful and the world prosper.

Now I burn incense and take refuge in my revered teacher, the assembly of great sages, and the Virtue of the Utmost Truth. Once I attain the Dao, I will ascend into the formless realm and unite with the Great Dao, becoming one with the Real.

Then I face east, bow nine times, and say:

The workings of Heaven and Earth are obstructed, Yin and Yang restrain one another, and the four seasons lose their harmony. Calamities follow one after another. The stars fall into disorder, signaling ill omens; the state is unsettled, war and disease break out together, the ruler is troubled, and the people have no peace.

Therefore, in careful observance of the methods of the Great Dao, this revealed text is made known. We dedicate ourselves to the Most High Heavenly Worthy of Numinous Treasure of the Eastern Boundless Realm, as well as to the great assembly of saints who have attained the Dao, the lords and elders of perfect truth, the Nine Qi Heavenly Lords, and the divine officials of the East. Now we establish this purification rite with special care, sincerely making our petition and laying bare body and mind. We reflect on our faults and restrain ourselves, praying on behalf of the state for calamities to be dispelled. We burn incense and light lamps so that their radiance shines upon the heavens and also illuminates the courts of the Nine Darknesses in the boundless long night, opening the way to light everywhere. May this merit dispel calamities and remove afflictions for the ruler, the lords of the state, the officials, and the people; may the three luminaries—the sun, moon, and stars—return to their proper courses, and the Five Phases (Wood, Fire, Earth, Metal, Water) move as they should. May war cease, illness be cured, the state prosper for generations, the people live in peace and happiness, and humans and spirits alike find tranquility.

Now we burn incense and take refuge with body, Shen (spirit), and life, returning to the venerable master, the great assembly of saints, and the De (Virtue/Power) of perfect truth. May we, after attaining the Dao, ascend to the realm beyond form and unite with the Dao in true accord.

When the rite is complete, remove the headcloth, bow the head, and strike oneself, eighty-one times. Then face south and bow three times, saying:

Heaven and Earth are closed off and blocked, while Yin and Yang clash with and overcome one another. The four seasons have lost their harmony, and disasters follow one after another. The stars move in disarray, showing ominous signs. The state is unsettled; war and illness arise in succession. The emperor is anxious, and the people cannot live in peace.

Now, following the methods of the Great Dao, we respectfully recite the revealed True Text and take refuge in the Southern Limitless High Lord Heavenly Worthy of Numinous Treasure, the assembly of sages who have attained the Dao, the Most True Lords and Elders, the Three Qi Heavenly Lords, and the divine officials of the Southern Region. We therefore establish a Zhaijiao purification rite, sincerely confessing and laying bare our hearts and bodies, reflecting on our faults and restraining ourselves, as we pray for the state to be freed from calamity. We burn incense and light lamps, allowing their radiance to shine upon the heavens and reach into the boundless darkness of the Nine Netherworlds, opening the way to light in every realm.

May this merit dispel disasters and troubles for the emperor, kings, officials at every level, and the people. May the sun, moon, and stars—the Three Luminaries—return to their proper courses; may the Five Phases (Wood, Fire, Earth, Metal, Water) proceed in accordance with the constant Way; may warfare cease and illness be cured; may the state prosper and the people live in peace, with humans and spirits alike finding tranquility.

Now we burn incense and take refuge in the masters, the assembly of sages, and the virtue of the Most True. May our bodies, spirits, and lives all return to the Dao. Once we attain the Dao, may we rise into the realm without form and unite with the Dao, becoming true.

When the prayer is complete, we bow ninety-one times and stroke ourselves with our hands, expressing self-reflection and reverence. We then settle into quiet stillness. Afterward, we burn incense again and take refuge in the masters, the assembly of sages, and the virtue of the Most True. May we rise into the formless realm after attaining the Dao and unite with the Dao, becoming true.

When the prayer is complete, we bow and stroke ourselves with our hands, twenty-seven times each. Then we face west and bow seven times, saying:

Heaven and earth are sealed off, Yin and Yang restrain one another, and the seasons fall out of balance. Calamities occur without end, while the stars move in disarray, foretelling ill fortune. The state is in turmoil; warfare and epidemics arise together. The emperor is troubled, and the people cannot live in peace.

We carefully follow the methods of the Great Dao and publicly proclaim the sacred scripture. We entrust ourselves to the Supreme Most High Heavenly Worthy of Numinous Treasure of the Western Limitless Realm, a revered Daoist deity; to the multitude of great sages who have attained the Dao; to the most true lords and elders; to the Seven Qi Heavenly Lords, who govern the seven kinds of primal energy; and to the spirit officials of the western region. Today we establish a purification ritual, opening our hearts and revealing ourselves, reflecting on our faults and restraining ourselves, to pray that calamities be removed from the state. We burn incense and light lamps so that their radiance shines through the heavens and illuminates the Nine Netherworlds, deep within the limitless night, opening a source of light there.

May these merits dispel calamities and troubles for the emperor, the kings, officials, clerks, and people; restore the sun, moon, and stars to their proper courses; bring the Five Phases—Wood, Fire, Earth, Metal, and Water—into accord with their proper order; end warfare and bring illness to an end; strengthen the fortunes of the state; and grant the people joy, peace, and safety, so that humans and spirits alike may be at rest. Now we burn incense and entrust our bodies, spirits, and lives to our masters, the assembly of great sages, and the virtue of the most true. May we, upon attaining the Dao, ascend to the formless realm and unite in truth with the Great Dao.

When the prayer is complete, bow the head and strike the body, each sixty-three times, then stop. Next, face north and perform five bows, saying:

Heaven and Earth have become blocked, their forces no longer flowing freely. Yin and Yang oppose and overcome one another; the four seasons have lost their balance, calamities arise one after another, and the stars move out of order, displaying inauspicious signs. The realm is in turmoil, with warfare and pestilence spreading together. The emperor is troubled, and the people cannot live in peace.

Now, in accordance with the great Daoist rite, we respectfully proclaim this True Text and take refuge in the Supreme Lord of Numinous Treasure of Limitless North (a revered Daoist deity), the great assembly of sages who have attained the Dao, the most true lords and venerable elders, the Five Qi Heavenly Lords (celestial gods who govern the Qi of the five directions), and the numinous officials of the North. We proclaim the True Text once more and take refuge in these revered deities.

Therefore, we establish this purification rite, sincerely laying bare our hearts, openly acknowledging our own faults, and restraining ourselves through self-reflection, as we pray for the nation to be spared calamity. We burn incense and light lamps, letting their radiance shine across the heavens and reach the Ninefold Underworld—the realm of the dead—within the endless night, to kindle light there.

May this merit dispel calamities and remove afflictions for the emperor, the kings, the officials, and the people. May the three celestial lights of the sun, moon, and stars return to their proper courses, and may the Five Phases—Wood, Fire, Earth, Metal, and Water—follow their normal order. May warfare cease, illnesses be cured, the nation flourish for generations, and the people live in peace, with humans and spirits each finding rest. We now burn incense and take refuge in body, spirit, and life, returning to the Venerable Master, the great assembly of sages, and the virtue of the most true. May we, after attaining the Dao, ascend to the realm without form and unite with the Great Dao, becoming true.

When the prayer is complete, bow the head and strike the body, forty-five times each. Then face northeast, make one prostration, and say:

Heaven and Earth have become blocked, their forces no longer flowing freely. Yin and Yang oppose and overcome one another; the four seasons have lost their balance, and calamities arise one after another. May we unite with the Great Dao and become true.

When the prayer is complete, bow the head and strike the body, forty-five times each. Then face northeast, make one prostration, and say:

The workings of Heaven and Earth have fallen out of order. Yin and Yang energies clash with one another, the seasons have lost their harmony, calamities follow one after another, and the stars move in disarray, revealing inauspicious omens. The country is in turmoil; war and plague arise together. The ruler is troubled, and the people cannot live in peace.

Diligently following the methods of the Great Dao, we read and proclaim the true scriptures, and entrust ourselves to the Supreme Venerable Heavenly Worthy of Lingbao of the Northeast, the Limitless (the Heavenly Worthy revered by the Lingbao tradition); the assembled Great Sages who have attained the Dao; the Most True Lords and Elders; the Heavenly Lord of Brahma Qi, who presides over Brahma Qi; and the spirit officials of the Northeast. Today we specially establish a purification rite, sincerely confessing and reflecting on our faults, and praying for the elimination of calamities in the country. We burn incense and light lamps, so that their radiance shines throughout the heavens and also illuminates the palaces of the Nine Netherworlds in the endless darkness below, opening the way to light in every place. May this merit dispel disasters and avert calamities for the emperor, kings, officials, and people; restore the sun, moon, and stars to their proper courses; return the Five Phases (Wood, Fire, Earth, Metal, Water) to their normal order; end war and heal illness; bring prosperity to the country and peace to the people; and grant tranquility to both humans and spirits.

Now we burn incense and take refuge in the revered teachers, the assembled Great Sages, and the virtue of the Most True. We dedicate our bodies, spirits, nature, and life to them together. May we, upon attaining the Dao, ascend to the formless realm and unite as one with the Great Dao.

When the prayer is complete, bow the head and strike the body with the hands. Do this nine times, then stop. Next, face southeast, bow once, and say:

The workings of Heaven and Earth have fallen out of order … (the following passage means “ascend to the formless realm and unite as one with the Great Dao.”)

When the prayer is complete, bow the head and strike the body with the hands. Do this nine times, then stop. Next, face southeast, bow once, and say:

The Qi of Heaven and Earth is blocked and does not flow. Yin and Yang clash with one another, the four seasons lose their harmony, and disasters occur one after another. The stars move out of order, foretelling ill fortune. The state is in turmoil; war and disease spread at the same time. The sovereign is troubled, and the people find no peace.

In accordance with the great Daoist rites, we unfold and recite the sacred scriptures, and take refuge in the Limitless Highest Celestial Worthy of the Numinous Treasure of the southeast (the Celestial Worthy revered by the Lingbao tradition), the great assembly of sages who have attained the Dao, the Most True Lords and Elders (revered Daoist deities), the Heavenly Lord of Primordial Qi (who governs the primordial energy of the precelestial realm), and the spirit officials of the southeast (protective officials of the divine realm).

For this reason, we establish a purification rite, sincerely baring our hearts and bodies, acknowledging our faults and restraining ourselves, and praying that the state be spared calamity. We burn incense and light lamps, letting their radiance shine through the heavens and cast its light down into the boundless darkness of the Ninefold Netherworld (the depths of the underworld), opening sources of light everywhere. May the merit of this rite remove calamities and drive away illness on behalf of the sovereign, the rulers, officials, and the people. May the sun, moon, and stars return to their proper order, the Five Phases (Wood, Fire, Earth, Metal, Water) flow as they should, war cease and sickness be healed, the fortunes of the state flourish, the people live in peace and happiness, and humans and spirits alike find tranquility.

Now we burn incense and take refuge with body, heart, and life, turning toward the revered masters, the great assembly of sages, and the virtue of the Most True. May we, upon attaining the Dao, ascend into the formless realm and unite with the Great Dao in truth.

When the prayer is complete, bow the head and strike the body, nine times each, then stop. May the people live in peace and happiness, and humans and spirits alike find tranquility. Now we burn incense and take refuge with body, heart, and life, turning toward the revered masters, the great assembly of sages, and the virtue of the Most True. May we, upon attaining the Dao, ascend into the formless realm and unite with the Great Dao in truth.

When the prayer is complete, bow the head and strike the body, nine times each, then stop. Next, face southwest, make one bow, and say:

The Qi of Heaven and Earth is blocked and unable to flow. Yin and Yang clash with one another, the four seasons lose their harmony, disasters occur without end, and the stars follow disordered courses, all revealing ill omens. The state is in turmoil; war and disease strike at once. The emperor is troubled, and the people know no peace. Reverently following the methods of the Great Dao, we present and proclaim the true scripture, taking refuge in the Celestial Worthy of the Great One of Numinous Treasure of the Southwest, without limit; the great assembly of sages who have attained the Dao; the lords and elders of utmost truth; the Heavenly Lord of Brahma Qi, the revered celestial deity who governs Brahma Qi; and the many spirit officials of the Southwest.

Therefore, we establish this Zhaijiao purification ritual, opening our hearts and laying ourselves bare, examining our faults and restraining ourselves, to pray that calamities be removed from the state. We burn incense and light lamps, so that their radiance shines upon the heavens and, below, illuminates the palaces of the Nine Obscurities, deep within the endless night, opening them to the light. May we dedicate this merit to the emperor, the state, its officials, and its people, so that calamities disperse and troubles are relieved. May the sun, moon, and stars each return to their proper place; may the Five Phases (Wood, Fire, Earth, Metal, and Water) return to their proper courses; may war cease and illness be cured; may the fortunes of the state flourish, the people live in peace, and humans and spirits alike be at rest. Now, as we burn incense, we take refuge with body, heart, and life in the Master, the great assembly of sages, and the virtue of utmost truth. May we, upon attaining the Dao, ascend to the formless realm and unite with the truth of the Dao.

When the prayer is complete, bow the head and strike the body nine times with the hands, praying for peace and well-being, and for humans and spirits alike to be at rest. Now, as we burn incense, we take refuge with body, heart, and life in the Master, the great assembly of sages, and the virtue of utmost truth. May we, upon attaining the Dao, ascend to the formless realm and unite with the truth of the Dao.

When the prayer is complete, bow the head and strike the body nine times with the hands, then stop. Next, face northwest, bow once, and say:

When the workings of Heaven and Earth fall out of balance, Yin and Yang (Yin-Yang) harm and overcome one another, and the four seasons lose their harmony. Calamities then occur without cease. The constellations fall into disorder, revealing inauspicious signs. The state is unsettled; war and illness arise together. The ruler is troubled, and the people cannot live in peace.

In accordance with the great Daoist rite, we publicly recite the sacred scriptures and take refuge in the Limitless Supreme Lord of the Way and Treasure (Taishang Lingbao Tianzun) of the northwest, the great assembly of those who have attained the Dao, the Most True Lords and Elders, the Brahma-Qi Heavenly Lord, and the divine officers of the northwest who guard and protect the sacred order. We therefore establish this purification rite, lay bare our intentions, confess our faults, and reflect upon and restrain ourselves, praying that the calamities afflicting the state may be dispelled. We burn incense and light lamps, so that their radiance may shine upon the heavens and descend into the Nine Dark Courts, the boundless realm of the underworld, opening the way to light in every place.

May this merit be dedicated to the ruler, the kings, the officials, and the people, so that calamities may be removed and illness recede; the sun, moon, and stars return to their proper courses; the Five Phases (Wood, Fire, Earth, Metal, Water) resume their proper order; war cease and the sick recover; the state prosper and the people live in peace; and both the human and divine realms find tranquility. We therefore burn incense and take refuge in our masters, the great assembly of sages, and the virtue of the Most True. May we, after attaining the Dao, ascend to the formless realm and unite with the Dao in truth.

When the prayer is complete, bow your head and pat your body with your hands, nine times each. Then face the northwest and perform thirty-two prostrations, saying:

“When the workings of Heaven and Earth fall out of balance, Yin and Yang harm and overcome one another, the Four True Ones…”

When the prayer is complete, bow your head and pat your body with your hands, nine times each. Then face the northwest and perform thirty-two prostrations, saying:

Heaven and Earth are closed off and do not communicate; Yin and Yang clash with one another, the seasons lose their harmony, and disasters follow one after another. The stars move in disorder, foretelling ill fortune. The state is in turmoil, with war and disease appearing together; the ruler is troubled, and the people cannot live in peace.

We faithfully follow the law of the Great Dao and present the sacred scriptures. We take refuge in the Supreme Celestial Worthy of Numinous Treasure, the Great One of the Limitless Above (a revered Daoist deity); the great assembly of sages who have attained the Dao; the lords and elders of utmost truth; the sovereigns of the Thirty-Two Heavens; and the Perfected Ones, Jade Maidens, immortals, and divine officers of the Jade Capital, the Mysterious Capital, and the Upper Purple Tenuity Palace. Now we establish this Zhaijiao (purification ritual), opening our hearts and exposing our bodies, reflecting on our faults and disciplining ourselves, to pray that the state be freed from disaster. We burn incense and light lamps, letting their radiance shine upon the heavens and descend as well into the courts of the Nine Abysses, the boundless regions of darkness below, to kindle light there.

May we dedicate this merit to the ruler, kings, officials, and people, dispelling calamities and misfortunes. May the Three Luminaries—the sun, moon, and stars—return to their proper courses, and the Five Phases (Wood, Fire, Earth, Metal, Water) move in their usual order. May war cease and illness be healed; may the fortunes of the state flourish, the people live in peace, and humans and spirits alike be at rest.

Now we burn incense once more and take refuge in the courts of the underworld, praying that light be kindled there. May we dedicate this merit to the ruler, kings, officials, and people, dispelling calamities and misfortunes. May the Three Luminaries return to their proper courses, and the Five Phases move in their usual order. May war cease and illness be healed; may the fortunes of the state flourish, the people live in peace, and humans and spirits alike be at rest.

Now we burn incense once more and take refuge in our revered masters, the great assembly of sages, and the virtue of utmost truth. May we cultivate the Dao and attain it, then ascend to the realm of the formless and unite with the Great Dao, becoming one with the Real.

When the prayer is complete, bow the head and pat the body with the hands, doing each eighty-eight times. Then face southeast and make twelve prostrations, saying:

When the Yin-Yang energies between Heaven and Earth are blocked and fail to flow, Yin and Yang oppose one another, the four seasons lose their harmony, and disasters arise without end. The stars move out of order, displaying ominous signs. The state is in turmoil; war and disease spread at the same time. The ruler is troubled, and the people cannot live in peace.

We respectfully uphold the Great Dao, the fundamental principle revered by Daoism. We read and proclaim the revealed scriptures, and entrust ourselves to the Most High Celestial Worthy of Numinous Treasure, without limit, who dwells below; to the great assembly of saints who have attained the Dao; to the most perfected lords and elders; to the Earth Emperors of the Nine Layers; to the Four Offices and Five Emperors; to the Twelve Immortal Officials; to the Perfected Ones of the Five Sacred Peaks, Four Great Rivers, and Nine Palaces; to the immortal maidens; and to the terrestrial spirits and officials who govern the lands of the boundless world.

For this reason, we establish a purification rite. We open our hearts and bare our bodies, acknowledge our faults and restrain ourselves, and pray that disasters be removed from the state. We burn incense and light lamps, so that their radiance may shine upon the celestial emperors, the Twelve Immortal Officials, the Perfected Ones of the Five Sacred Peaks, Four Great Rivers, and Nine Palaces, the immortal maidens, and the terrestrial spirits and officials who govern the lands of the boundless world. The light shines upward through the heavens and downward into the palaces of the Nine Obscurities, deep in the boundless world’s eternal night, bringing light there as well.

May this merit remove calamities and troubles from the ruler, the lords and officials, and the people; restore the Three Luminaries—the sun, moon, and stars—to their proper courses; and return the Five Phases (Wood, Fire, Earth, Metal, and Water) to their customary order. May war cease, illness be healed, the state flourish, the people live in peace, and humans and spirits alike find tranquility. Now we burn incense and take refuge in the honored masters, the great assembly of saints, and the virtue of the most perfected. May we, after attaining the Dao, ascend to the formless realm and unite with the Dao in truth.

When the prayers are complete, bow your head and strike your own body, one hundred and eight times each.

Then walk around three times while reciting the “Numinous Verses for Walking in Emptiness,” a Daoist liturgical text chanted while walking during the purification rite.

Then return to the incense burner and bow.

Incense officials and messengers, the Left and Right Dragon and Tiger Lords, and the dragon-riding clerks who bear incense: please proclaim the purification text. In the ritual hall, bow your heads and strike your own bodies, one hundred and eight times each.

Then walk around three times while reciting the “Numinous Verses for Walking in Emptiness.”

Then return once more to the incense burner and bow.

Incense officials and messengers, the Lords of the Left and Right Dragons and Tigers (generals who guard the incense offerings), and the dragon riders and clerks who carry incense petitions (divine officials who deliver documents bearing the incense offerings): please proclaim the prayers made in the ritual hall. May the numinous substances, such as the naturally formed Golden Elixir and the Jade Mushroom Blossom, come forth and flourish. May the myriad spirits and assembled perfected beings gather before this incense burner, so that I may attain the Dao and become an immortal, my whole family receive blessings, and all under Heaven be graced. May the Jade Boys and Jade Maidens of the ten directions guard the incense smoke and carry my petition upward, straight to the presence of the Great Dao of Boundlessness.

The Flying Celestial Spirit said: The number of days for performing Daoist Zhaijiao (purification rituals) may be arranged according to circumstances. Although people follow rules concerning the seasons and the number of days when carrying out affairs, they must also observe the cycles of the Five Phases (Wood, Fire, Earth, Metal, Water). As for praying earnestly for three days and three nights in succession, sincere intention alone can move the heavens. Those who cultivate the Dao may judge for themselves and set an appropriate measure.

The Flying Celestial Spirit said: To avert calamities and pass through ordeals, kings and imperial rulers should use patterned silk from the five directions, dyed in the colors assigned to east, south, west, north, and center and made to the prescribed measurements for each direction. Dragon-shaped ornaments used in sacrifice should be made of fine gold. The patterned silk used as a token of an oath should be purple, in keeping with the dignity of the celestial court’s rites. Ordinary people should use plain silk, and their dragon-shaped ornaments should be made of medium-grade gold. The rite of lighting lamps and making petitions follows the same rules as the highest-grade ritual. Any violation will be investigated by the Celestial Officials’ Office of the Dark Capital, the heavenly bureau responsible for oversight.

The Flying Celestial Spirit said: When receiving and upholding the Ten Wondrous Scriptures of the Numinous Treasure’s True Writings, one should cast three gold dragons into the Water Palace, the divine residence that governs the waters, and make a petition. The rite is the same as described above. Any violation will be investigated by the Celestial Officials’ Office of the Dark Capital.

The Flying Celestial Spirit said: When receiving and upholding the Ten Wondrous Scriptures of the Numinous Treasure’s True Writings, one should cast three gold dragons into three places—the Water Palace, a numinous mountain, and one’s own dwelling—as tokens of one’s commitment to cultivation and becoming an immortal. If they are not cast, the Three Officials who govern Heaven, Earth, and Water will seize the person’s register of life, and the petition will be unable to reach its destination. The rite must follow the prescriptions of the Jade Instructions. Any violation will be investigated by the Earth Official’s Office of the Nine Capitals, the bureau responsible for oversight in the earthly realm.

The Flying Celestial Spirit said: When receiving and upholding the Ten Wondrous Scriptures of the Numinous Treasure’s True Writings, one should also prepare patterned silk in the colors of the five directions, forty feet of each, to inform the Five Emperors and serve as a token of the covenant. If this is lacking, the Five Emperors will not accept the practitioner’s register. The practitioner will be thwarted by the demon kings of the Five Emperors, and will find it difficult to keep the mind focused. Any related transgression will be investigated by the Water Official’s Office of the Spring Bend, the bureau responsible for oversight in the waters.

The Flying Celestial Immortal said: To receive the Wondrous Scripture in Ten Sections of the Lingbao Perfected Texts, one must, in accordance with ritual procedure, use five liang of gold to swear an oath before the Five Sacred Peaks and their deities. This pledge serves as proof of reverence for the precious scripture. Without it, one violates the precept against treating scriptures lightly, and the numinous spirits of the Five Sacred Peaks will not enter one’s name in the register of those who study the Dao. The offender will be investigated by the Office of Yin Officials, which oversees scrutiny in the underworld.

The Flying Celestial Immortal said: To receive the Wondrous Scripture in Ten Sections of the Lingbao Perfected Texts, one must offer two hundred and forty gold coins as proof of devotion to the True Perfected Ones, the Generating Officials of the Twenty-Four Qi (the twenty-four kinds of primordial vital energy described in Daoism). Without this pledge, the spirits of the Three Departments and Eight Radiances will not enter one’s name in the register of those granted deliverance. If gold coins are unavailable, six hundred copper coins may be used instead. The offender will be investigated by the Office of the Assembly of Spirits.

The Flying Celestial Immortal said: When seeking instruction, one must prepare two hundred and forty coins as proof of devotion to the True Perfected Ones, the Generating Officials of the Twenty-Four Qi. Without this pledge, the spirits of the Three Departments and Eight Radiances will not enter one’s name in the register of those granted deliverance. If gold coins are unavailable, six hundred copper coins may be used instead. The offender will be investigated by the Office of the Assembly of Spirits.

The Flying Celestial Immortal said: If a person who studies the Dao does not understand the significance of lighting lamps and burning incense, the Seven Generations of Ancestors (the seven generations of forebears on the father’s side) cannot be freed from the realm of endless night and the Ninefold Darkness, the shadowy regions of the underworld. The person will also lose their own light. The offender will be investigated by the Office of Great Yin.

The Flying Celestial Immortal said: If a person who studies the Dao does not observe purification and keep the precepts, the Seven Generations of Ancestors cannot ascend to heaven. The person will also lose the virtue of fragrant purity and be unable to reach the spirits. If one who has succeeded in cultivation observes purification and keeps the precepts, a single intention will bring a response, and the signs of merit and efficacy will appear naturally. The offender will be investigated by the Office of Great Yang.

The Flying Celestial Immortal said: The celestial texts, transmitted from the heavenly realm, are secret and precious; only those who have faith can treasure and uphold them. Thus, the highest sages use pledges to demonstrate sincerity. To lack a pledge is to slight the Great Dao; to lack an oath is to treat the precious scripture lightly. The offender will be investigated by the Offices of the Left and Right.

The Flying Celestial Immortal said: If someone opens and reads the scripture without having received instruction from a teacher and sworn an oath before the Five Emperors, the offense is equal to stealing a scripture. The offender will be investigated by the Office of Enlightened Law.

The Flying Celestial Immortal said: If someone receiving a scripture had not previously worn a pledge, but later encounters a worthy teacher and presents a pledge when requesting the scripture, the pledge received on this occasion should be used to make up the share owed to the former teacher. Any remainder may be kept for one’s own practice. The offender will be investigated by the Office of Fire Officials.

The Heavenly Immortals said: Of the offerings received when accepting the scriptures and teachings, one should set aside two-tenths to honor the ancestral masters and give another two-tenths to the poor and to Daoists living in seclusion in the mountains. The remainder may be used for one’s own living expenses, or for burning incense and lighting lamps to help disciples accumulate merit. Anyone who violates this rule will be investigated and punished, and assigned to the Office of the Three Officials, the divine bureau that oversees the examination of offenses.

The Heavenly Immortals said: If, after receiving the scriptures, one regrets the act and scatters or discards the celestial writings—scriptures or talismans from the heavenly realm—one will be investigated and punished by the Office of Inquiry into Wrongdoing. Within three years, one’s descendants will be wiped out, and one will fall into the darkness of the Long Night.

Do not slight the Three Treasures—the Dao, the scriptures, and the master. Do not reveal true scriptures, deceive or disobey one’s teachers, betray the Dao, or claim credit for another’s merit. Do not show disrespect to Heaven and Earth, defile the sun, moon, or stars, pollute the Five Sacred Mountains, or bully or offend the spirits. Do not say one thing while thinking another; do not envy or harm the worthy and capable. Do not begrudge alms or acts of merit, and do not indulge in pleasure or show off.

The Heavenly Immortals said: The Statutes of Illuminating the True set out the offenses and blessings, as listed above. Those who have made progress in cultivating the Dao should devote themselves to practicing the statutes and precepts, follow the Dao’s teachings, and not violate the scriptures. In this way, they will silently attune to the workings of nature, allowing the Way of Heaven to illuminate their hearts. Their ancestors for seven generations will also be freed from the dark Long Night of the Nine Depths, ascend to Heaven, and find food and clothing supplied naturally. They will soon be reborn into noble households, encounter the light in the human world, and receive blessings beyond measure. If they cultivate diligently and do not grow lax, they will ultimately become immortals.

This passage consists mainly of textual notes on The Luminous Rites of the Jade Casket of the Nine Hidden Realms in the Mansion of the Long Night from the Lingbao tradition of the Cavern Mystery. It records differences in titles, wording, and ritual content between the Daozang edition and Dunhuang manuscripts; it is not the scripture itself. The notes explain which phrases differ across the versions and which edition the editors used when making revisions. For example, “then again receive life and return among humankind” appears in the Dunhuang version as “then again receive Qi, and return to life among humankind,” while “unable to be delivered” sometimes appears as “none know the fate of the living or the dead.”

The latter part of the notes concerns the sequence and petitions of a purification ritual. These include bowing toward different directions, kowtowing and striking the cheeks, burning incense, opening the incense burner, reciting petitions, and receiving ritual assistance from divine attendants such as the Golden Youths Who Attend the Incense and the Jade Maidens Who Scatter Flowers. The petitions address emperors and rulers, as well as officials and common people. They ask for the removal of calamities such as illness and disasters, war, and banditry, and seek blessings and protection for all living beings. The manuscripts vary in how fully they describe the ritual steps and petitions: some preserve the complete prayer, while others sum it up with the phrase “may the petition be as in the method above.”

“I now deliberately burn incense.” The instruction below to “twist three sticks of incense” should be understood in the same way.

“May I soon attain the immortal Dao, and may my nine generations of relatives and in-laws all benefit from it.” The original reads, “May I attain the immortal Dao and be kind to nine kinds of in-laws.” The wording here has been revised on the basis of the Dunhuang manuscript.

At this point, the Dunhuang manuscript reads: “After offering incense and completing the recitation of the vow, face east, bow nine times, and then say…”

The Dunhuang manuscript omits the four characters “Supreme One Lingbao” (Taishang Lingbao). The titles of the Celestial Worthies in the later passages for the west, north, and other directions also omit these four characters.

“Examine one’s faults and restrain oneself” means to reflect on one’s failings and discipline and control oneself. The original mistakenly reads “seek blame and restrain oneself”; it has been corrected here on the basis of the Dunhuang manuscript. The same correction has been made to each later occurrence of “seek blame and restrain oneself,” so it will not be noted again individually.

The four characters “After it is complete, remove the headcloth” have been supplied on the basis of the Dunhuang manuscript.

In the following sections, the Dunhuang manuscript omits many of the prayers, retaining only the lines entrusting oneself to the Celestial Worthies and divine beings of the various directions. It summarizes the remaining content as “May the wish be as in the preceding rite.” For this reason, the prayers are not collated line by line here.

The four characters “After completing the vow” have been supplied on the basis of the Dunhuang manuscript; the same has been done for similar instances later on.

“Supreme One Lingbao Celestial Worthy of the Boundless Realm Above” appears in the Dunhuang manuscript as “Lingbao Celestial Worthy of the Boundless Realm of the Thirty-Two Heavens.”

On the basis of the Dunhuang manuscript, the relevant ritual steps may be read as follows: “After making vows to the ten directions and completing the bows of gratitude, circle three times around the incense burner and lamp while reciting the ‘Cavernous Verses of Walking in Emptiness.’ When the recitation is complete, return to face east and recite the mantra of the Precious Celestial Worthy.”

The character “day” has been supplied on the basis of the Dunhuang manuscript. “Measure around” originally read “measure for use” and has been corrected on the basis of the Dunhuang manuscript. In the Dunhuang manuscript, “number of feet” reads “number of zhang,” and the character “should” has also been supplied on its basis. There are many other textual differences between the Dunhuang manuscript and the Daoist Canon edition; they are not listed here individually.