《洞真太上八素真经登坛符札妙诀》

The Most High addressed the emperors of all the heavens, the Later Sage Emperor Lord, the Senior Minister Azure Lad, and the Taiji (Supreme Ultimate) Perfected, saying:

All later students who are able to behold the Precious Scripture of the Great Cavern of the Highest Perfected (an important classic of the Shangqing school) do so because of their own wholesome karmic affinities and accumulated merit, which allow them to encounter these Shangqing scriptures recorded by Donghua and written in golden characters. This opportunity is exceedingly precious. Yet if they do not seek out a master and receive the oral instructions, but instead mount the altar to cultivate, merely intending to recite and study the text on their own without understanding the root of the scriptural methods, the result can only be vain labor. They may even attract demonic interference or commit the offense of having stolen the scriptures, and thus have no hope of ascending to immortality.

Those who aspire to cultivate the Dao must follow the regulations of Keyi (liturgy) in taking a master and receiving the essential instructions transmitted by the teacher; only then can they accomplish the utmost Perfection. For this reason the ritual of announcing the covenant is now set forth; it should be transmitted with caution to suitable persons and must never be divulged lightly.

The emperors of all the heavens and all the sagely Perfected together acclaimed this as excellent and bowed their heads in acceptance of the command.

Whenever a covenant is established and reported to the divine beings, there are different grades. Whether practitioners dwell in mountain forests or in the mundane world, the tokens of faith they employ differ; the number of days for fasting and assembly likewise varies. Practices such as purification fasting and the submission of the covenant text are adapted according to the individual. The transmission from master to disciple and the advance or withdrawal in cultivation are generally conducted according to the essential purport of this secret method.

The precious and profound methods of Heaven and Earth are not transmitted to anyone outside the various divine Perfected; they are not suitable for ordinary later students of shallow talent and limited insight to hear, behold, discuss, or put into practice. If in an age of Great Peace one encounters a worthy and capable person, however, they should not be kept sealed and withheld from transmission.

Precious Jing (scriptures) come from a variety of sources. In general they fall into seven kinds. Divine spirits may appear as luminous shadows or images, or they may descend through voice and bodily form. One may meet a virtuous person and dwell together at ease in a mountain cave. Scriptures are sometimes obtained by chance while living in leisure, relaxing, or handling public and private affairs. They may be offered for sale by someone while one comes and goes in markets or at court. Some copy them privately or omit the rites before even knowing the proper liturgical procedures. Others receive them through devout service to a master, praying for transmission. They may also be handed down through family relatives or ancestors from generation to generation. These seven circumstances sometimes arise separately, sometimes intermingle, and may differ in sequence or rank. Each has corresponding methods of oath and ritual, with master-to-disciple transmission as the standard. The formal Keyi (liturgy) is as follows.

When the covenant for transmitting Jing is performed, one ascends the Yuqing Imperial Altar, the ritual platform used in Daoist ceremonies, to announce the oath and transmit the scriptures. The altar measures two zhang four chi in both length and width, with gates at the four corners. Preparations include one bolt each of patterned silk in the five directional colors, ninety chi of purple patterned silk, ninety chi of azure gauze, nine liang of gold, forty chi of natal silk, five sitting mats, one gold fish and one jade dragon, one jade tablet one chi two cun long and two cun four fen wide, five boards of the Five Phases, written talismans of three directions, five kinds of incense, one five-chi crimson gauze scarf, one chi of white silk, one gold ring, five bright mirrors, one zhang five chi of white silk, the already written Fulu (talismans and registers) texts and oath texts, together with gold buttons wound in green silk. In addition one prepares twenty chi of purple patterned silk and the patterned silk denoted as “x patterned” in the original text.

The Earth Door plain altar, arranged with uncolored cloth, is likewise two zhang four chi in length and width with gates at the four corners. It requires five liang of gold, nine chi of white patterned silk used as a sash, and three chi two cun of purple patterned silk. On the evening before the scripture-transmission rite one remains overnight at the altar, faces north, knocks the teeth nine times, then looks upward and recites the invocation, saying:

The supreme and unsurpassed Yuanhuang, the various Lingzun of the Nine Heavens, and the Shangzhen (high-ranking immortal perfected ones) who dwell in the mysterious, distant, and profound realms preside over the great affairs of the heavenly realm here. The numbers of Three and Five revolve in their cycles, and the Seven Lunar Mansions change with the hours. Xuhuang holds the reins, while the Jade Emperor (Yudi) arranges the registers of the immortal perfected. The Azure Palace (Qinggong, a celestial office) verifies the rosters, and the decree of the divine talismans (Shenfu) descends upon Spirit Mountain (Lingshan).

Today is an auspicious day, and the ten thousand immortal perfected all come to manifest. I, this novice practitioner (where “shangxue jia yi” refers to one newly entering cultivation and study), owing to the fate and affinities of previous lives, have been able to encounter this divine scripture (Shenjing), this classic treasured by the Supreme Emperor (Shanghuang). I respectfully take an oath at the Mysterious Peak (Xuanyue, a Daoist sacred mountain or site of ritual practice) to the Nine Heavens, and report to the Five Emperors (Wudi) and the Twelve River Sources, begging them to record, acknowledge, and receive my prayer, and then to memorialize this matter to the high-ranking celestial officials above. The decree of the divine talismans descends upon Spirit Mountain. Today is an auspicious day, and the ten thousand immortal perfected all come to manifest. I, this novice, owing to karmic destiny and affinity, have encountered the divine scripture, and respectfully report to the Nine Heavens, the Five Emperors, and the Twelve River Sources, begging them to record and receive it, and to report it to Heaven. Universally inform the myriad spirits, arrange the ritual positions at the Imperial Altar (Huangtan, the altar for performing Zhaijiao purification rituals or transmission ceremonies), protect and safeguard the altar grounds, and eliminate trials and tests. According to the regulations of Taizhen (the Great Perfected), one must wait until tomorrow in order to accord with the proper timing for transmission.

On the second day, when ascending the altar, while still thirty paces from the altar field, knock the teeth thirty-two times. Knocking the teeth is a common ritual act in Daoist liturgical practice (Keyi), usually employed to gather and concentrate the mind-spirit and to communicate with the divine spirits. Visualize purple cloud Qi covering the top of the head, with thousands upon thousands of divine soldiers of the Five Emperors coming forth to greet one, then softly recite:

The divine perfected (Shenzhen) go forth on their travels; the Myriad Emperors hear the news and tremble. The Jade Spirit (Yuling) and Mysterious Guards (Xuanwei) protect and bless, the spirits of the Five Sacred Peaks (Wuyue) come to greet; the heavenly soldiers, generals, and warriors all come to assist. Command the spirits of the Ten Directions, dispatch the heavenly troops, leading the hosts down from Heaven, together arriving at the Imperial Court (Huangting). May I attain ascent to immortality and thoroughly awaken to the subtleties of the Great Dao; discern the auspicious and inauspicious, penetrate the hidden and obscure, and explore the realms of darkness. All that I go toward and all that I declare shall accord with Jade Purity (Yuqing, the high heavenly realm spoken of in Daoism).

After reciting this, one then ascends the altar. The ritual master (Fashi) enters from the northwest of the altar field, faces northwest and performs nine bows, paying homage to the Kings of the Nine Heavens, then knocks the teeth nine times. Subsequently, one softly reports:

The original text at this point repeats the earlier passage “After finishing, then ascend the altar… [softly begin to say]”; at the end, the phrase “now obscure, whatever is directed toward and declared, all accord with Jade Purity” is suspected of having a transcription error or textual omission. Taken literally, it may be understood as a prayer that whatever is undertaken and declared may all accord with Jade Purity.

Now the Nine Heavens Precious Jing (scripture) is transmitted to the disciple Wang Jia, together with the supreme Jade Names (sacred divine appellations) contained in the scripture. The disciple purifies his heart and observes fasting and precepts, then memorializes upward, praying that his own Qi (vital energy) and life-destiny may unite with the true Dao (the Way). He earnestly requests that the divine Shen (spirits) descend to oversee the rite and bestow the Jade Names of the true immortals. Divine officers such as the Attendant of Records and the Commander of the Protective Spirits will supervise this covenant and report the matters of petition and transmission to the heavenly realm. It is prayed that these requests may reach above as soon as possible. After the ritual ends, the disciple turns to face the southeast, bows again, and then reports:

“High Sovereign Primordial Heaven (a revered Daoist deity), today the disciple respectfully offers this prayer. We happen to meet one of the Eight Assemblies (auspicious convocations in Daoism), with an auspicious day-cycle and a clear, luminous hour. We solemnly swear this covenant at Xuan Yue (a Daoist sacred mountain or holy altar-ground) and transmit the superior Jing. We earnestly request that the disciple’s prayer be conveyed, and that the Five Emperors and numinous immortals oversee the disciple’s covenant, so that the disciple may soon become a divine immortal and, riding a flying carriage (the aerial vehicle of immortals), ascend to the imperial court of Heaven.”

The disciple enters beneath the altar from the southeast, performs nine bows toward the northwest, then salutes facing the southeast; afterward he returns to the north and stands facing south in attendance upon the master. Facing north again, he knocks his teeth thirty-six times and first recites the Chapter of Golden Truth of Great Space once, in order to suppress and control the myriad demons. This chapter comes from the Scroll of Golden Truth Jade Radiance. Those who have not received the Shangqing Jade Radiance transmission may not recite this text.

In the original, the passage from “nine bows toward the northwest” to “this chapter comes from the Scroll of Golden Truth Jade Radiance” is repeated once, and the repeated portion is preceded by the character “not,” which is suspected to be a scribal or textual error.

The Jing (essence) of heaven soars into the void, and myriad spirits shake the divine court (the dwelling place of the deities). They take refuge in the songs and musical compositions of the immortals, entering the nameless and formless realm through transformation. The turbulent Qi (vital energy) is so chaotic that filthy and evil Qi arises to block the path. The palaces among the clouds relocate from the Vermilion Palace (the crimson palaces where immortals reside), and the Northern Emperor (the deity governing the northern underworld and exorcising evil) mobilizes the divine troops to rise. Stirring the power of the mysterious Dao (the Way), the profound heavenly mandate comes forth to meet them.

The Immortal Perfected of the upper realms sit at ease in flying carriages, their swift vehicles inspecting the encampments among the clouds. They urge the examination of the Northern Emperor's registers, capturing and recording the names of the host of demons. They spread the vast heavenly net, display their power, and hurl the flowing bells (ritual implements used for exorcism). Now the Immortal Perfected seize the evil spirits in the empty caverns, and jade-colored divine light illuminates the dark places in all eight directions. The deity of Golden Mystery guards the upper palace, and the divine tigers slay the goblins of heaven. They cut away and annihilate all demonic and evil Qi, pacifying hundreds of millions of evil spirits.

They receive the commands transmitted from the Nine Heavens; with a single long cry, the myriad spirits all respond. They summon the Immortal Perfected and explore the Three Caverns (Dongzhen/Dongxuan/Dongshen), the three major categories of Daoist Jing. Reciting the Jing (scriptures) with a mind of wisdom, the eyes likewise become clear and bright. The roads in all eight directions gaze afar at the mysterious clouds and mists as they recite the heavenly Jing seven times. Uniting with the Imperial One Perfected (one of the honored deities of Daoism), they save seven generations of ancestors from suffering. They uproot the source of the Five Sufferings, causing the souls of the deceased to return and receive blessings once more.

Golden divine light shines upon the profound and secluded realms, and sacred candlelight appears of itself. Splendid fragrance spreads through the jade universe, and incense smoke reaches directly to the Jade Capital (the residence of the Heavenly Emperor). The Heavenly Emperor dispatches ceremonial carriages and attendants; the Three Primes (the three officials of Heaven, Earth, and Water honored in Daoism) descend in green-colored carriages, swiftly flying up to the Nine Heavens to pay homage at the court of the Jade Emperor and pray for the salvation of seven generations of ancestors. They uproot the source of the Five Sufferings, causing the souls of the deceased to return and receive blessings once more. Golden divine light shines upon the profound and secluded realms, and sacred candlelight appears of itself. Splendid fragrance spreads through the jade universe, and incense smoke reaches directly to the Jade Capital. The Heavenly Emperor dispatches ceremonial carriages and attendants; the Three Primes descend in green-colored carriages, swiftly flying up to the Nine Heavens to pay homage at the court of the Jade Emperor.

After reciting the Chapter of Great Space, face east and knock the teeth thirty-six times, then recite the incantation:

"Unsurpassed Mysterious Primordial Original Qi of the Three Heavens, Supreme Lord Lao, please summon forth from within my body the Void and Natural Flying Immortal Merit Officers, Immortal Messengers, Flying Dragons of Left and Right, Jade Maidens of Great Perfection, and Direct Talismans of the Five Emperors, thirty-six of each category. May they transmit and report, informing the True Officials of the local earth and the Correct Deities of this place. I am now burning incense and praying, wishing that the matters I report be swiftly delivered before the Limitless Jade Emperor and the Most Perfect High and Myriad Sages."

When the incantation is finished, face north and knock the teeth twenty-four times, and one may then enter the Shangqing Palace. If one has not received the Jade Seals of the Three Primes of Shangqing (Fulu (talismans and registers) or credentials conferred in Shangqing Daoist methods), one cannot enter this palace.

I cautiously summon from within my body the twenty-four Left and Right Jade Void Attendants of Void and Nature, the twenty-four Great Perfected of the Five Emperors of Chaotic Nature, the twenty-four Left and Right Jade Lads Leading Immortals of Chaotic Nature, the twenty-four Flying Dragon Merit Officers of Nine Mystery Void, as well as the twenty-four Merit Officers of the Upper Origin, Middle Origin, and Lower Origin each. I further summon the Flying Immortal Messengers of Jade Void of Highest Clarity (Shangqing), the Divine Immortal Messengers, Jade Immortal Messengers, Great Immortal Messengers, Upper Origin Messengers, Middle Origin Messengers, and Lower Origin Messengers, as well as the Jade Youths of Golden Dawn of Jade Clarity (Yuqing) and the Jade Maidens of Great Splendor of Jade Clarity, twenty-four of each.

When these spirits arrive, they must all be solemn and disciplined, clad in immortal garments, wearing caps and sashes, with proper deportment, standing opposite one another before me. The Jade Void Attendants wear Flying Mystery Jade Caps, nine-colored dragon-patterned tiger robes, holding banners that subdue demonic forces, standing on the left; the Great Perfected of the Five Emperors wear Primordial Dawn Jade Caps, five-colored flying immortal feathered robes, holding nine-colored flags, standing on the right. The Flying Dragon Merit Officers wear Peace Heaven Jade Caps, nine-colored phoenix robes, with tiger writings at the waist, holding spirit-summoning talismans, stationed above; the Three Origins Merit Officers wear Nine Origins Vermilion Yang Jade Caps, three-colored feathered robes, with flowing gold fire bells at the waist, holding edicts to restrain and slay evil spirits, standing below. The Flying Immortal Messengers wear Flying Heaven Jade Caps, nine-colored patterned robes, holding golden talismans and erecting tallies, leading in front; the Divine Immortal Messengers wear Vermilion Yang Jade Caps, flying immortal feathered robes, holding jade tablets and ceremonial staffs, following behind.

The Flying Mystery Cavalry Inspecting Heaven and Assisting Immortals of Great Space Cavern Void Nature, the Soaring Cavalry Inspecting Heaven and Assisting Perfected, the Flying Cavalry Inspecting Heaven and Assisting Spirits, the Empty-Soaring Cavalry Inspecting Heaven and Assisting Emperors, the Void-Soaring Cavalry Inspecting Heaven and Assisting Numina, as well as the Empty-Whipping Cavalry of Five Emperors Flying Immortals, the Empty-Soaring Cavalry of Flying Immortals, the Reins-Whipping Cavalry of Flying Jade Feather Canopies, the Reins-Whipping Cavalry of Flying Shafts Green Palanquins, the Dragon-Soaring Cavalry Inspecting Heaven and Controlling Earth, the Jade Immortal Clerks Who Summon Perfected and Generate Zhi, the Immortal Clerks Who Generate Divine Elixirs, the Lightning-Brilliant Cavalry of Golden Perfected Flowing Light, the Cloud-Raising Rain-Sending Cavalry of Yin Essence, the Lightning-Chasing Qi-Dispatching Cavalry of Yang Brightness Illumination, the Light-Commanding Cavalry of Cloud Gates Holding Tallies, each numbering nine hundred million myriads of hosts or nine hundred million myriads of carriages. The immortal troops, horses, and chariots descend together, encamping before, behind, left and right of me, arrayed in formation.

The naturally arising five-colored flowing auroras and purple mists, the Five Emperors' flying wheel flowing mists, five-colored flying jade feather canopies, and five-colored flying carriages of the Five Peaks, each also in nine hundred million myriad layers, surround my body. They circulate Jing (essence) and Qi (vital energy) throughout the ten directions, covering heaven above and approaching earth below, protecting my body and mind.

Upon completion of the summoning rite, the attendant immortal feathered tallies and flying jade youths hold the jade tables suspended in space, standing before me, conveying the words spoken from my mouth on my behalf, and separately announcing my petitions to the heavenly officials and earthly deities of above and below, the center, the four sides and ten directions, as well as the True Officials of the Five Emperors of the Five Peaks, Four Watercourses (the four great rivers), Nine Rivers, Eight Extremes, famous mountains and great marshes, the Four Bureaus of Surveillance and the Nine Departments of Examination and Summoning. These spirits include the official lords in charge of Mysterious Primordial Beginning Qi, Jiazi cycles and related affairs, as well as the countless True Officials without height or depth, without profundity or shallowness, without obscurity or manifestation; they also include the Six Jia Perfected Ones who infuse Qi into the Qian Sovereign's Nine Palaces and Bagua (Eight Trigrams), the spirits on duty in the Void, the flying immortals of the Five Peaks, divine dragons and feathered cavalry.

I successively petition the Primordial Beginning Supreme High Void Jade Emperor, the Elder of the Nine Heavens, the Primordial Beginning Three Heavens Jade Youth Great Numinous True King, the High Supreme Myriad Immortals Fusang Great Emperor, the Most High Great Dao Jade Dawn Lord, the Three Origins Southern Pole Forbidden Lord, the Golden Portal Latter Sage Emperor Lord, the Eastern Floriate Azure Youth, the Four Poles Perfected Ones, the Thirty-Nine Emperors, the Twenty-Four Perfected, as well as the Greatest Clarity Mysterious Primordial Upper Three Heavens Limitless Great Dao, the Most High Lord Lao, the Most High Elder, the Heavenly Elder Emperor Lord, the Nine Elders of the Immortal Capital, the Nine Qi Elders, the Limitless Taiyi Emperor Lord and numerous other honored deities, and report to the heavenly immortals, divine immortals, flying immortals, Five Emperors Immortal Lords and Taihua Perfected beneath the jade steps of Greatest Clarity (Taiqing).

Owing to causal affinities and meritorious blessings from previous existences, I have passed through the kalpic destinies of the Nine Heavens without interruption, receiving the grace of fortune, and was born into the school of the Dao's methods. Previously I received promotion and instruction from former sage Perfected Ones, who opened my ignorance and transmitted the superior Dao methods, the Great Secrets of the Nine Heavens, the Precious Scriptures of the Three Caverns (Dongzhen/Dongxuan/Dongshen), jade talismans and numinous writings, cinnabar books and purple characters, and flying-through-space stepping chapters. I once ascended the imperial altar and announced this to the Nine Heavens.

The transmission of the Dao's methods has endured through distant times, with heavenly cycles continually advancing. Now the circulating destiny of the Great Dao, according to the statutes, ought to be transmitted to later students and to those whose destinies are predetermined with immortal affinities. The numinous writings are extremely precious and hidden; they must not be deliberately sealed against transmission, nor transmitted rashly; transmission should accord with the stipulated years. Should there be truly dedicated learners who never encounter the opportunity, it would be a cause for regret; even with diligent practice they might achieve nothing. Since the time when the Primordial Beginning opened transformation, suitable recipients have been difficult to meet. Therefore, in accordance with the Mysterious Ordinances (Xuan Ke, the Daoist transmission precepts), when a suitable person is encountered, transmission should take place.

Now there is a certain gentleman of such-and-such peak, Wang Jia, who accumulated blessings and virtue over previous lives, coinciding with the opening of a prosperous era, having the affinity to be born in a sagely enlightened age, receiving the Most High's inscription of his name in the imperial registers, enabling him to join in the great methods and cultivate recitation of the jade scriptures. For long he has abandoned worldly attachments, forgotten form and shadow, resolved upon seclusion in remote mountains, calming the spirit and contemplating the Dao in caverns, visualizing and circulating Qi, yet his perceptions remain insufficiently broad and his experiences not yet complete. Now he comes once more to pay homage, having purified and fasted for seven days, presenting writings and making vows to seek the Dao, hoping for achievement in cultivation. He will establish an imperial altar, announce to the Nine Heavens, and receive the Precious Secrets, Jade Scriptures of Highest Clarity (Shangqing) and other methods. The faith-vows he has established are complete and conform to the relevant liturgical regulations.

I therefore lead Wang Jia to ascend the numinous mountain, report to the Five Peaks and Five Emperors, and petition the Nine Heavens, transmitting to him the Precious Secrets and Jade Scriptures of Highest Clarity and other methods. Wang Jia vows to keep silence, respectfully practice and cultivate without negligence, and without divulging the true writings; should he violate the ordinances and precepts, the culpability will extend to seven generations of ancestors, and he himself will perish and return to the ghost officials. If he can cautiously observe the statutes, he may cultivate to flying immortality. I respectfully submit this matter for the Heavenly Worthy's determination prior to transmission.

After completing the announcement-to-officials ritual, the master recites the covenant, the names of those receiving the transmission, as well as the Jing (scripture/classic) and Fulu (talismans and registers). The master stands facing north, holding the Jing in the left hand, knocks the teeth thirty-six times, visualizes in the mind the Highest Jade Emperor (a revered Daoist deity), and lets the radiance of the sun and moon shine upon his own body and the disciple’s body. He then recites:

“How profound and distant is Taiwei (the celestial realm)! Perfected persons condense and are born in the void, naturally communicating with the Empty Ford (the ford leading to the celestial realm), gathering to form the Great Cavern Jing. Truly wise and worthy people respectfully believe in and honor the Dharma methods, following the times to cultivate the Yellow Court (the bodily locations and cultivation methods emphasized in Daoist internal practice). Only by cautiously guarding the secret methods can lasting blessings be accumulated; if they are treated lightly and leaked, one will suffer the torments of hell, even implicating seven generations of ancestors in punishment, and the wind-blade will also injure one’s physical form.”

The master holds the Jing in the left hand while the disciple holds the token of faith in the right hand. Both face heaven and softly recite: “Announce the Mingke (sacred precepts) of the four directions.”

“Respectfully report upward to Gaoxuan (the lofty and distant celestial realm). Although the myriad emperors dwell in the empty and subtle realm, if people of the lower world make a vow, they should hold it unchanging. Respectfully report according to the Mingke in order to examine the faults of the multitude. The precious formulas of the Jade Jing must all observe the majesty of the liturgical codes. After receiving the transmission, the myriad Qi (vital energy) return to unity, coexisting long with heaven and earth, the Three Luminaries (the three lights of heaven: sun, moon, and stars) shining together. If anyone dares to leak the secret methods, they will forever take leave of the four directions.”

After reciting, the disciple places the token of faith in front, thereby constraining their own faults. The precious formulas of the Jade Jing must all observe the liturgical codes; after receiving the transmission, the myriad Qi return to unity, coexisting long with heaven and earth, the Three Luminaries shining together; if anyone leaks the secret methods, they will forever take leave of the four directions. After reciting, the disciple receives the token of faith and the Jing, facing north and performing nine bows. The disciple holds up the ritual credential with both hands, and the master takes the token. The disciple points with the left hand toward the northwest, receives the Jing with the right hand, turns toward the southeast above, stands leaning toward the west, then turns successively to the south, taking the “Heavenly Gate” direction, burying and destroying the “Trace-Erasing Fulu” (a Fulu used to conceal traces of receiving the Dharma). If at the same time receiving the Purple Knotted Sash (a purple knotted sash serving as a credential of receiving the Dharma), one should act toward the southeast above before turning; alternatively, purple silk may be conferred separately, with specific ritual regulations otherwise provided.

The master stands above in the northeast, knocks the teeth thirty-six times, looks up and prays:

“The Nine Heavens shine through the caverns, the mysterious Fulu are bright and luminous. Studying Jia and Yi above (cultivating the arts of astronomy, calendrics, and numerology), donning and refining Qi and Jing (essence) (cultivating vital energy and essence), selected as ministers of the celestial realm, communicating with the myriad spirits. The Jade Emperor oversees their position, immortals attend in the divine court; the Three Palaces of Beifeng (the northern underworld) restrain the demon soldiers. The Four Offices and Five Emperors slay Jia Sheng (the meaning of this reference is unclear and is retained according to the original), clearly observing and commanding the Nine Bureaus, striking names from the registers. Enabling one to leap and transform the body, concealing traces by relying on the terrain; lifespan equal to the Three Luminaries of sun, moon, and stars, uniting with the Nine Origins (the primordial Qi or fundamental Qi spoken of in Daoism).”

After the ritual is completed, one enters a state overseen by the Jade Emperor and attended by immortal deities. The Three Palaces of Northern Feng inspect and subdue demonic troops, while the Four Offices and Five Emperors annihilate evil influences, oversee the Nine Bureaus, and strike names from the registers. The practitioner soars and transforms, concealing form by borrowing the earth; lifespan equals that of the sun, moon, and stars, coexisting with the Nine Origins.

The disciple then takes twenty-four steps on a single foot, arriving at the Earth Door (the position behind the altar symbolizing the earthly realm), and recites the incantation: “Treading the Five Ridges, climbing upward to the mysterious heavenly secrets; soaring into the Nine Heavens, departing the nether darkness and entering the subtle wonder. Lightly treading the clouds, swiftly adapting, the body radiating golden light as the Heavenly Gate opens wide. Wearing the seal of the Heavenly Emperor and clad in azure flying-immortal robes, allowing the numinous spirits of the Five Directions to inspect and illuminate. This departure knows no delay, spanning hundreds of millions of years, forever bidding farewell to the dusty world.”

After reciting, the Talisman of Soaring to Heaven and Concealing Transformation (symbolizing ascent into the air and hidden transformation) is buried beneath the disciple’s left foot. The disciple then takes another twenty-four steps on a single foot to the Human Gate (the position in the altar symbolizing the human realm) at the southwest corner and stands there, reciting: “In the Imperial Altar (the ritual space where the ceremony is held) the physical form is released and traces concealed; on the Numinous Peak the shadow of form is eliminated, swiftly flying into the great void. Soaring to heaven and traveling by borrowing the earth, circulating through the worlds of the Ten Directions. Nowhere is not sealed, nowhere does not return. The Highest Jade Emperor and the Great King of the Nine Heavens, the numinous light has already inspected and witnessed. Forever ending the fetters of the dusty world, making an oath before the Imperial Altar, then crossing the Numinous Peak, departing the Three Paths (the three realms of suffering in Daoism), and ascending to the Jade Capital (abode of the Heavenly Emperor).”

After reciting, the Talisman of Borrowing the Earth to Release Form (symbolizing concealment of the body by borrowing the earth) is buried beneath the disciple’s right foot. Next the disciple takes thirty-nine steps on a single foot and stands at the Heavenly Gate (the position in the altar symbolizing the heavenly realm) in the northwest corner.

The original text here repeats the incantation “Forever ending the fetters of the dusty world… ascending to the Jade Capital,” and again states that after reciting, the Talisman of Borrowing the Earth to Release Form is buried under the disciple’s right foot. The disciple then takes thirty-nine steps on a single foot and stands leaning at the Heavenly Gate in the northwest corner, whereupon the master recites: “Stepping from the Earth Door, treading clouds to the Heavenly Gate; after three revolutions and nine refinements, the Great Dao (the Way) is understood, uniquely clear. Making an oath to the Numinous Peak, turning the Wheel of the Law in accordance with heavenly destiny. Riding the jade carriage, traveling back and forth; grasping the reins and commanding the cloud qi (vital energy). The Five Dawn star-deities escort with the clouds, following the guidance of the Seven Origins (star-deities of the Northern Dipper). Borrowing the earth to release form, the body clad in the Three Passes (the barriers leading to the heavenly realm). Paying homage at the Golden Palace (celestial palaces of the Heavenly Emperor), enduring long together with the Heavenly Emperor.”

After the ritual is completed, the Tengtian Fu (Soaring Heaven Talisman) is buried beneath the left footprint and the Jiedi Fu (Earth-Borrowing Talisman) beneath the right footprint. The master and disciple then proceed to the Nine Heavens Gate (Jiutian Men), which symbolizes the ritual portal leading to the Nine Heavens. They wrap the golden knob with azure silk, report to the deities, and then depart, exiting through the Nine Heavens Gate from the northwest. After the disciple goes out, he personally throws the fish-dragon shaped token toward the cliff, faces due north, knocks his teeth nine times, and swears an oath to the Nine Heavens, reciting: “Taichen (a venerable deity in the Daoist divine realm) is pure, still, and free of dust; the realm of the Nine Mysteries is profound, hidden, and secret. The vermilion radiance (Zhu Jing, the divine light) illuminates and examines all things, and all spirits receive refinement. The Three Cycles alternate as the sun and moon revolve. Now is the time of opening and declaring the covenant oath, an auspicious and fortunate occasion. I ascend the altar peak and enter the secluded, hidden, bright, and pure rock chamber: upward I swear to the Nine Heavens, in the middle I open the constant and unchanging one mind, downward I report to the numinous mountain. May the assembled deities forever preserve the covenant and not readily transmit this precious secret method of the mortal world, long bidding farewell to the Profound Seven (here referring to the profound Dao methods or related mysterious realms). If one violates the master’s instructions and betrays the covenant, the body will be mutilated and destroyed, the traces of the shadow will vanish, falling into the Three Paths and Five Sufferings (the realms of suffering in Daoism), undergoing ten thousand kalpas without liberation. The content of the oath is already known to the deities, and the name is recorded on the jade tablet (Yuzha). I pray to attain salvation soon and fly up to the palaces of the Heavenly Emperor.” After reciting, the token is thrown down the cliff.

The two talismans mentioned above are written with an azure brush on white silk and buried at the Heavenly Gate, that is, between the two footprints of the recipient of the teaching. At the Earth Door, the Tengtian Fu is buried under the disciple’s left foot; at the Human Gate, the Jiedi Fu is buried under the disciple’s right footprint. The disciple must also prepare the Zhenming Wenzeng (patterned colored silk used to protect the natal destiny), placing it at the position representing the natal destiny. The patterns of the Five Emperors, according to their respective colors, guard the five directions, with the covenant token placed in the center. Five covenant mirrors are then used to guard the Five Emperors, suppress the Human Gate, and subdue the heavenly demons. Without this Zhenming Wenzeng, the spirits of the Five Sacred Mountains will not accept the disciple’s oath.

The King of the Western City once transcribed the essential formulas of the Tai Zhen Ke at Yangluo and transmitted them to the Lady of the Southern Peak. Only the secret methods of the Tengtian Fu and Jiedi Fu must be orally transmitted from the master’s mouth and heart. There is a separate oath formula text for receiving this method, which is found in the Tai Zhen Ke.

After the Master ascends the ritual altar, the “Five Emperors Announcing the True Fu” (Wudi Gaozhen Fu) should be employed (a talisman for reporting to the Five Emperors of the five directions and inviting the deities as witnesses). The disciple uses tokens to station the five directions, thereby swearing an oath to the Nine Heavens and making a pledge to the Five Spirits (Wuling). The Master spreads a five-chi-long crimson silk kerchief in front to receive the Jing (scripture); the Master faces north to proclaim the names of the transmission, while the disciple faces east and prostrates to accept it.

Once the oath ritual is completed, the disciple faces north and performs the nine-bow and nine-jie rite (nine kowtows followed by drawing the body back and standing solemnly), then raises the head to swallow nine mouthfuls of Qi (vital energy), after which he departs. The Master should bury the golden fish, jade dragon, and jade tablet (a jade-made letter or talisman tablet) at a precipitous rocky site. When burying them, he faces north, knocks the teeth thirty-six times, and softly recites the incantation:

“The celestial origin is eightfold bright, the pass of the Nine Mysteries communicates with the True, the Three Sceneries (the lights of the sun, moon, and stars as referred to in Daoism) appear in due time. Today this matter is declared, the Supreme Emperor listens, and will convey the command to the Numinous Mountain, the Three Officials, the Nine Palaces, and the Twelve River Sources. Please record the name register of so-and-so, that he may eternally attain immortality; riding the dragon carriage and driving the purple-smoke flying chariot, he may command the void to ascend and pay court to the Jade Dawn.”

After reciting, bury the golden fish, jade dragon, and jade tablet in a deep secluded valley.

“The Nine Heavens announce the command to the Eastern Peak Azure Spirit Myriad Immortals Palace affiliated guardian of Mr. So-and-so’s person, to ascend the covenant and transmit the True, recorded in the Azure Palace; looking up and down, dispatch nine White Emperor immortal officials to supply attendance, welcome, and escort, just as the credence of the Nine Heavens.”

The above fu text is written with cinnabar on a wooden board and placed in the south, used to station the Eastern Peak numinous officials and for the nine attending immortal officials to be dispatched.

“The Nine Heavens announce the command to the Southern Peak Vermilion Spirit Myriad Immortals Palace affiliated guardian of Mr. So-and-so’s person, to ascend the covenant and transmit the True, recorded in the Azure Palace; looking up and down, dispatch nine Vermilion Emperor immortal officials to supply attendance, welcome, and escort, just as the credence of the Nine Heavens.”

The above fu text is written with white pigment on a wooden board and placed in the west, used to station the Western Peak numinous officials and for the nine attending immortal officials to be dispatched.

“The Nine Heavens announce the command to the Western Peak White Spirit Myriad Immortals Palace affiliated guardian of Mr. So-and-so’s person, to ascend the covenant and transmit the True, recorded in the Azure Palace; looking up and down, dispatch nine White Emperor immortal officials to supply attendance, welcome, and escort, just as the credence of the Nine Heavens.”

The above fu text is written with white pigment on a wooden board and placed in the west, used to station the Western Peak numinous officials and for the nine attending immortal officials to be dispatched.

“The Nine Heavens looking up and down dispatch nine White Emperor immortal officials to supply attendance, welcome, and escort, just as the credence of the Nine Heavens.”

The original here has repetitions regarding the colors of the wooden boards, the directions, and the peak deities being stationed; the above is rendered separately according to the original.

The white talisman is written on a wooden board and placed in the west to garrison and protect the Lingguan of the Western Peak, attended and provisioned by nine immortal officials.

The Announcement Edict: The Nine Heavens transmit a decree commanding the Black Spirit of the Northern Peak and the myriad immortal officials under its command to guard the body of Master So-and-so. Master So-and-so has ascended the altar to form the covenant, received the transmission and become a Perfected, his name and register entered into the Green Palace (Qinggong). In accordance with the covenant, nine immortal officials of the Black Emperor are dispatched to serve and welcome him, serving as the credence talisman of the Nine Heavens.

The black talisman is written on a wooden board and placed in the north to garrison and protect the Lingguan of the Northern Peak, attended and provisioned by nine immortal officials.

The Announcement Edict: The Nine Heavens transmit a decree commanding the Yellow Spirit of the Central Peak and the myriad immortal officials under its command to guard the body of Master So-and-so. Master So-and-so has ascended the altar to form the covenant, received the transmission and become a Perfected, his name and register entered into the Green Palace. In accordance with the covenant, nine immortal officials of the Yellow Emperor are dispatched to serve and welcome him, serving as the credence talisman of the Nine Heavens.

The yellow talisman is written on a wooden board and placed in the center to garrison and protect the Lingguan of the Central Peak, attended and provisioned by nine immortal officials.

These five talismans are commands issued by the Supreme Sovereign Jade Emperor, used to inform the Lingguan and the Zhenren (Perfected Ones). When performing the ritual of ascending the Imperial Altar of Jade Purity (Yuqing), the Fulu (talismans and registers) should be written and arranged in their proper directions according to the regulations: the fashi (ritual master) stands in the center and swears the covenant toward the Four Extremes (Siji). After the ritual is concluded, the five talismans are buried in the Five Peaks (Wuyue).

When performing the Great Covenant ritual, golden dragons, jade fish, and jade tablets are to be offered, and the covenant text written upon the jade tablets:

“In such-and-such year, in such-and-such month, on a certain day after the first, at the zi hour, Master So-and-so of such-and-such Peak, of such-and-such age, born in such-and-such month, whose fate belongs to such-and-such Dipper and such-and-such Emperor Lord, respectfully swears this oath to the Nine Heavens among the rocks of the lofty mountains of the Mysterious Peak, receiving the secret instructions of the ninety-one juan of Jing (scriptures), the Four Extremes Taizhen Mingke, and the Nine Heavens Pumingke. I shall practice the way of the true Dao and pray that my name be written upon the purple slips and recorded in the Green Palace. If I violate the covenant or betray the oath, I dare not vainly seek immortality.”

The covenant text is written in cinnabar on the jade tablets. The jade tablets measure one chi two cun in length and two cun four fen in width. After the covenant text has been recited, the jade tablets are buried on the shaded side of a sheer cliff.