《洞真太上太霄琅书》Vol. 2

The recipient of the teaching should remove the outer garment and bare the chest, showing that they are ready to receive what is given. Before accepting, they should first decline as a gesture of humility, then briefly explain the Daoist rules: one should not casually accept gifts from others. Receiving gifts can foster attachment, so one should devote oneself to cultivating goodness, making good deeds a field in which to nurture blessings and Virtue, and encourage the giver to preserve this sincere intention. If the gift is offered for no such reason, there is no need to accept the leather garment.

Wear only a coarse cloth headwrap and robe, in dark or yellow, and avoid overly bright colors. If you wish to make the garment white without damaging its original color, dye it with cassia juice, which is fragrant and easy to recognize. Yellow clothing symbolizes good fortune and may be worn in certain settings. Each kind of scripture and method has its own name and rules, and both proper and mixed colors have their uses. Until one’s ritual practice is focused, its orthodox rites cannot be made clear. Thus, wearing a loose yellow robe does not interfere with concentrated practice. Even before formally donning ritual vestments, one should be all the more grateful for the teachings, diligent in practice, and enter deeply into the divine realm, where spirits dwell. The highest form of cultivation is to transform one’s own Qi, the vital energy of Daoist teaching, into a wondrous robe. Next best is to take off the coarse cloth garment and put on a light silk ritual robe in deep red.

Any perfected person who ascends to Heaven and enters the caverns, receives investiture in the realm of the Three Pure Ones (Sanqing), roams beyond the Three Realms, or transforms within them may wear embroidered brocade robes, blue garments, cloud patterns, and jeweled adornments when it is time to reveal their brilliance and show their extraordinary nature. When it is time to restrain their brilliance and live among ordinary people, they should wear coarse cloth, keep jade hidden against their breast, and play the zither with a cord around their waist. To be like others while preserving one’s difference, without letting that difference hinder living alongside them or letting one’s likeness erase one’s own nature—this is what is called a perfected person.

When women are entered into Daoist registers or receive scriptures for the first time, their skirts and fabrics may be the same as men’s. They may wear gauze skirts made from fabrics such as yellow osmanthus silk, or choose, according to the season, twisted silk gauze, cloth, or hemp. The cloth may be unbleached or finished. When receiving the teachings and methods of the scriptures, they may wear a ceremonial mantle draped over the shoulders. Garments may be black or yellow; single or lined clothing may be chosen according to personal circumstances, and the choice of cloth or silk should suit practical needs. Skirts and coarse garments should be single-layered, not lined; the cutting and wearing of mantles and coarse garments each follow their own rules. Clothing should fit the wearer’s height and build; there is no need to adhere rigidly to set measurements or styles. The rules are meant to suit ordinary people. Men and women should wear the same number of sashes.

Men and women must not wear mantles when receiving a rank or submitting memorials. They must not wear them when establishing a Zhaijiao purification ritual, conducting a purification rite, or practicing the Dao. They may wear mantles when reading scriptures or listening to lectures. When women perform ritual bows while holding a tablet, the rules are the same as for men: they must not bow while standing, nor should they follow the kneeling and prostrating customs of the secular world.

Women should remove their floral hairpins and avoid adornments of pearls, jade, gold, silver, or other precious materials. Hairpins should be made from mugwort, bamboo, iron, or similar materials, and kept plain and simple; they should not wear too many. They should keep in mind the value of purity and simplicity, and remain unattached to adornments even when wearing them. They must not arrange their hair in a high chignon or coil it up, and should avoid long sashes and excessive ornamentation. Sashes should be short, and clothing neatly fitted. The hair at the temples should be short: draw out a small lock on each side and let it hang evenly toward the front, without slanting; the sideburns should be trimmed neatly. Scented oil may be used, but powder and rouge should not be applied heavily, and elaborate makeup should be removed promptly. Their bearing should be upright and natural, their demeanor dignified and refined. Their coiffure should imitate the natural fall of immortal maidens’ cloudlike tresses, and their appearance should follow the fragrant purity and cleanliness of the Jade Perfected (Yuzhen), a Daoist title for an immortal.

One must not wear headcloths or crowns, nor apply rouge or powder. Those living in the mountains and forests should wear coarse-cloth or deerskin garments and straw sandals; the same applies to men and women alike. In cold weather, a hat may be worn; when traveling, one may wear leg wraps and shoes. When praying and invoking the gods, however, one should remove the hat and not tie a headscarf around the head.

When husband and wife practice the Dao together and promote Daoism, their clothing should be mainly blue or plain in color, though they may also wear red or purple skirts. People of high virtue and standing may wear purple, plain-colored, and similar garments. Red, crimson, pale blue, and green fabrics, as well as patterned cloth, need not all be avoided. Patterns may include scattered flowers or ninefold designs, but should not depict immortals or animals. Brocade, splendid silks, painted or printed decorations, and carved or engraved ornamentation should not be used.

Ritual vestments—clothing worn according to Daoist rules—must conform to regulations. Divine attendants, the spirit children who serve the gods, will accompany and protect the wearer. Wearing vestments improperly may instead invite harm from spirits and gods. Vestments may be worn for paying homage, reciting scriptures, observing purification and making petitions, and greeting or paying respects to senior teachers and patriarchs. They should not be worn when entering or leaving the imperial court, attending funerals or visiting the sick, strolling in gardens, going to unclean places, or traveling along roads.

Those who have left home to practice in the mountains may wear ritual vestments throughout their lives and need not change out of them when they briefly visit the secular world. There is no need to change clothes out of concern that they have become dirty, wet, or worn through exertion. When garments become worn out, replace them; when mending them, simply keep them clean. Fellow practitioners who share the same commitment may give clothes to one another, or have new garments made especially as offerings to teachers, friends, and fellow members of the Daoist community. Before giving or bestowing them, one should first make a formal report. Report to the Three Treasures—the Dao, the scriptures, and the teachers revered in Daoism—that one has items to spare. If someone lacks clothing, ask that it be given to relieve their urgent need. Let the divine attendants deliver it, discerning clearly what is hidden and what is manifest. Such garments may then be given to others. The recipient should show reverence for the Dao and its teachings, make a formal report before accepting the garments, and then put them on. One should receive them with gratitude, without showing them off or treating them as extraordinary things to take pleasure in displaying.

If one’s own virtue is not worthy of the clothing one wears, one should wear it with trepidation, as if standing at the edge of a deep abyss. Even when ritual vestments are made of coarse cloth, one should not crave softness and finery simply because such goods are easy to obtain or because the cloth is rough. Wearing luxurious garments in violation of the rules may bring calamity; everyone should therefore act with reverence and caution.

Skirts, short jackets, and robes are familiar garments, but few people understand the forms of coarse robes and shoulder wraps. These are therefore described here in detail, and one should also seek instruction from a teacher who understands them.

Essential Instructions for Choosing a Teacher, Ninth (the ninth set of essentials for choosing a teacher)

When choosing a master, carefully attend to the principles of nature. The natural Way has Yin and Yang, and each has its own function; they complete one another. At the root, neither is higher or lower: all things are equal and share the same source. Once the original Qi that gives rise to all things has dispersed, it is difficult for it to come together again. The idea that men are superior and women inferior arose from this difficulty, and was originally meant to encourage humility. If women practice humility diligently, they too can become revered; if men refuse to be humble, they too can fall to a low position. Even someone of humble status can, through diligent cultivation of the Dao and a humble manner, earn respect. In guiding all things back to their source, what matters most is helping them come together again. The source is most precious, and what makes it precious is the Dao.

Thus, no one is born noble or lowly. Whoever has the Dao within them deserves respect. To honor the Dao and cherish De is to show reverence for those who have succeeded in cultivating the Dao. Such people have realized the Great Dao and possess deep, simple virtue. Even if one of them is a woman, a man should bow to her as his master. A father may take his son as his master, and a ruler may take his subject as his master. Whether they are servants, attendants, pages, guests, or people of other ethnic groups, if the Dao is present in them and circumstances bring us into contact with them, they should be treated with the respect due a master, whatever their status. Do not look down on someone and reject the Dao they hold because their outward position is lowly. Nor should you think highly of yourself because you occupy a high position and thereby lose your De.

Many people are constrained by ideas of high and low status and despise those they consider inferior. The Dao seeks to break through this delusion. For this reason, cultivators of the Dao sometimes take on humble and coarse identities: some come from distant lands and have rough, unattractive features; some speak strangely; others slander the orthodox teachings, behave wildly and without restraint, and appear filthy and erratic. Such conduct unsettles the fixed assumptions people cling to. Those who understand awaken, while the confused become doubtful and disoriented. People who witness these things may even seem drunk and out of their senses. But this confusion is not the true Dao; it arises only from doubt and disorder. What people take to be ordinary, self-evident ways of the world often carry them far from their source. Learning the Dao means returning to that source. To understand what is constant is to be clear-sighted.

Tenth: Instructions for Being a Master

A master of others should carefully preserve the Mysterious Unity, the profound and fundamental oneness. Unity is the source of all things, and nothing should be left out. Do not turn away those who come seeking the Dao. Teach each person according to their ability, examine their intentions carefully, and offer them encouragement and guidance.

A teacher who guides people should carefully guard the “Mysterious One,” the subtle and unified fundamental principle, because the One is the root of all things and all methods, and nothing should be left out. Those who come seeking instruction should not be turned away. Teach them the Dao according to their individual capacities: examine their aspirations, encourage their good affinities, dispel their confusion and doubts, develop their abilities, bring their De (Virtue/Power) to light, and assess their merits according to the facts. Do not judge wrongly, so that humans and spirits may respond to one another in harmony.

A teacher should remain humble and never display pride or self-praise. Protect everyone from forming resentments, cut off the roots of harmful thoughts, and nourish the sources of good conduct. Never speak idly: what you teach should be grounded in the scriptures and authoritative writings. In discussion, clarify the Dao methods so that the hidden world and the visible world are brought into connection, speakers and listeners are free of confusion, and doubts and suspicions are dispelled. Once worldly obscurations have been removed, spirits can communicate and respond; aspirations are renewed day by day, and all living beings can receive aid.

Those who resolve to practice this Dao method should keep the “Five Thousand Words” (another name for the Dao De Jing) in mind. Though this Jing (scripture) has five thousand characters, its meaning is inexhaustible. It has been transmitted from teacher to disciple across generations, and the number of its inheritors cannot be counted. The “Ten Heavenly Great Characters” now revered—the great Dao scripture bestowed from the heavens—are the root to which immortals, humans, and ghosts all return. Its wording and number of sections are the same, without difference. People, however, vary in the degree to which they connect with it, and the responses they receive differ somewhat.

The Commentary on the Chapters and Sentences by the Lord of the River and Zhang Daoling’s Xiang’er Commentary adjust their wording, arrange their chapter titles, and explain their meaning in ways suited to their times. Their beginnings may differ, but their ultimate aims are the same: each follows the conditions at hand and leads toward the fruition of the Dao. Teachers who see deeply into the Great Dao should expound these scriptures and methods with care.

The Dao De Jing explains the Dao through numbers, so it first says “five thousand” and then calls the text a Jing. The Xiang’er Commentary places the Dao in command of numbers, so it first calls the text a Jing and then says “five thousand.” The Commentary of the Lord of the River brings the Dao and numbers into correspondence, distinguishing the scripture, its sections, and its chapter sentences, each with its own appropriate meaning. Those who think deeply should study the relation between the scriptures and their resonances, and should not confuse different methods of interpretation.

The “Five Thousand Words” encompasses everything and is the root of the many scriptures. The scriptures of the Three Caverns—Dongshen, Dongxuan, and Dongzhen—branch out from it. They divide first and then come together; in the end, they all return to the Dao De Jing and to the source of the Dao.

People’s circumstances vary widely, but broadly speaking they fall into three grades: lower, middle, and higher. One progresses from the lower and middle grades toward the higher; at the summit are the Great Cavern and Great Supreme Dao. Practitioners at the middle and lower levels first benefit from methods they are able to uphold. People differ in intelligence, and those who can truly grasp the profound Great Dao are often few. For this reason, the sages first transmitted more accessible methods, such as the methods of the Three Sovereigns: first cultivate oneself, then extend the benefit to others. A method that benefits many may seem simple, yet its effects are far-reaching.

Those with more limited capacities should begin with self-cultivation, enter the middle level from there, and then advance from the middle level to the profound. This is why the Three Caverns are distinguished: Dongshen, Dongxuan, and Dongzhen. Only a teacher able to teach the methods of all Three Caverns may be called a “Great Master.” One who understands only one or two of them is a teacher of a lower grade. Do not boast or claim without basis to have attained a lofty level.

Truly profound methods are often beyond what people of the time can accept. A teacher observes the circumstances of different places and communities and teaches accordingly; at times, the teacher may even present a profound method as a more accessible one. For the lower and middle methods, the first priority is to guide the people. Most people have limited understanding; one does not serve a child a lavish feast, and a loving mother would not do so either. Likewise, a wise teacher will not recklessly pass on a profound method beyond a beginner’s capacity.

The foundation of the Three Caverns (Dongzhen, Dongxuan, and Dongshen), the three categories of Daoist scriptures and methods, lies in the number “three thousand,” while their practices are endless. Even a loving mother could not bear to feed a child with the four great sacrificial offerings; nor would a sage master nourish a strong, vigorous person with milk. These ill-matched comparisons show that practice and instruction must suit the person and the moment, and must never be forced.

The foundation of the Three Caverns lies in the number “three thousand,” while their methods of practice vary without limit. Scriptures and methods have been transmitted throughout China and the Four Barbarians, an ancient term for neighboring regions. Their origins and aims are the same, but the forms and paths by which they have spread differ. Spirits, ghosts, people, and other beings each have their own writing systems. Some are simple, others elaborate; some contain little, others much. In some, the same sound carries different meanings; in others, different sounds carry the same meaning. Some flourish, while others fall into decline; some are true, others false. A teacher should discern these differences carefully and teach in response to the seeker’s feelings and reactions. To those who are wholly sincere and able to receive the teaching, the teacher may impart oral instructions. Those whose affinity is not yet mature and who cannot grasp everything at once should first be given a little. One must not carelessly reveal teachings to those unsuited to receive them, nor forcibly withhold them from those who are suited. Whether to reveal or hold back should depend on the other person’s response. Teach only once that response is clear and free of doubt; if questions remain, stop at once. When something should not be stated directly, handle it tactfully and defer the teaching for a time. In all things, follow the oral instructions passed down by the teacher, and do not invite disaster through attachment to personal feelings.

The finest seekers value the Dao and regard money lightly; worldly people value money and regard the Dao lightly. If excessive attachment weighs on someone and burdens body and mind, stop teaching them. When something should not be stated directly, handle it tactfully and defer the teaching for a time. In all things, follow the oral instructions passed down by the teacher, and do not invite disaster through attachment to personal feelings.

Those who cultivate the supreme Daoist teachings value the Dao above wealth; ordinary people value wealth above the Dao. If one devotes oneself to accumulating possessions, they burden both body and mind, and endanger one’s nature and life. The more one stores away, the more one ultimately loses. For this reason, when sages transmit and practice the Daoist teachings, they give their wealth away: as possessions diminish, De (Virtue/Power) grows. The De one has accumulated can be preserved over time and keeps one from perishing. If one can endure without perishing, one no longer depends on anything or has anything one must demand. Even when one has possessions, one uses them to benefit all beings. Even possessing all the wealth under Heaven, one remains free of its burden. Those who understand this will not be bound by money.

Yet cultivators who have not become perfected beings cannot truly live without dependence. They still need clothing and food, as well as ritual implements—the objects used in practice. They should therefore make every effort to act in accordance with the Dao of Heaven, take advantage of the earth’s resources, and follow their lineage’s teachings: do not take wealth obtained improperly, do not seek what has not been earned through labor, and do not do what is contrary to reason. This is how those who cultivate the supreme teachings should conduct themselves.

Before attaining the Dao, cultivators still depend on food and clothing, but these alone cannot bring anyone to the Dao. They should therefore moderate their pursuit of material necessities and devote their attention to practicing the teachings. Enduring hunger and cold for a short time may feel difficult, but once one has completed cultivation in accordance with the teachings, one can enjoy enduring and lasting happiness. Countless sages of the past and future have attained noble De through this very practice.

Giving up possessions is one of the essential foundations of cultivating the Dao. As for how possessions should be used, there are three prescribed purposes: first, to provide what is needed by the divine officials—the deities and offices within the divine hierarchy; second, to use material offerings to explain the principles of the Dao; and third, to eliminate attachment to sensual beauty and avert calamity. These three provisions must not be changed, expanded, reduced, or omitted.

If a disciple is poor and cannot provide everything required at once, but has a resolve and conduct above the ordinary, the master may submit a petition on the disciple’s behalf, explaining that the disciple lacks the means for the present and will make up the shortfall later, and affirming that the teachings will not be violated. If the disciple’s household is under the protection of the lineage, the disciple has entrusted life and nature to the master, and has no private means, the master may pay the expenses on the disciple’s behalf. If a divine master—a revered teacher in a transmission bestowed by the divine—specially descends and gives different instructions, the requirements may be adjusted to the circumstances. But when an ordinary master presides, the established rules must be followed and must not be changed at will. Do not secretly omit requirements and then claim credit for showing favor to others. Nor should you add requirements on your own initiative to take their money. Offerings required by the divine officials, and practices that neither clarify the right principles nor avert calamity, may instead bring greater guilt and trials, lead people astray, and cause them to lose the Daoist teachings. Great care must therefore be taken.

Those who study and practice the Dao should not lightly take on the role of another person’s teacher. Unless one is a true sage, with virtue and mastery of the Dao fully developed, and a genuine understanding of the meaning of the scriptures, one may bring trials and misfortune upon oneself instead of helping others avert calamity. Misleading people causes them to lose the right path, so one must exercise the utmost care.

Those who study and practice the Dao should not casually take on disciples or assume the position of a teacher. When the world declines and the Dao’s teachings fall into obscurity, true sages often withdraw from public life. People in the latter age have limited understanding and can scarcely find a sage to teach them. Yet among them there are still those of good ability who strive to advance and obtain sacred scriptures and charts. Even if they have not yet grasped them fully, they should encourage one another and make progress together: those who awaken first teach those who come later, and everyone takes turns as teacher and student.

A ruler has its shortcomings, and an inch has its strengths. There are things a ruler cannot do as well as an inch, just as there are things an inch cannot do as well as a ruler. Everyone whose cultivation is not yet complete has something they do well. One should first learn from others, then one can also seek their guidance; people can be both friends and teachers to one another. If, upon examining oneself, one feels that one does not surpass the other person in even the slightest way, then when that person seeks instruction, one should firmly decline. Only if it proves impossible to refuse should one share what one understands. Do not covet the other person’s wealth or influence, merely claim the title of teacher, and boast of understanding the Dao’s teachings, only to accomplish nothing in the end. In this way both teacher and student will be led astray. Seeking good fortune, they will instead bring misfortune upon themselves.

A master should make room for all kinds of people: welcome those who come without turning them away, and do not pursue or detain those who leave. Show no favoritism and form no factions. Be fair and impartial, reward good and punish evil, but neither punish excessively nor cause harm. Treat all disciples equally, without distinguishing between those who are close and those who are distant. Speak with care and say little; do not mock or slander others. Even when someone treats you with malice, respond with goodwill. In dealing with people, balance leniency with strictness. When correcting someone’s errors, consider the circumstances and teach according to the time and situation.

Disciples differ in their circumstances, so they must be carefully assessed and selected. Some sincerely delight in the Dao; some admire fame and profit; some seek only food and clothing; some come unwillingly under pressure from their superiors; and some harbor evil intentions, seeking nothing but unusual arts. Distinguish among them, restraining and guiding some, or keeping others on guard and assigning them suitable places, so they do not cause trouble. If emperors, ministers, powerful men, or violent bullies use their authority to force you to teach them the Dao, find a way to respond: explain and counsel them, or decline tactfully and find a way to avoid them. Do not invite harm by doing so. Make preparations in advance for such situations, and observe these precautions carefully.

The bond between master and disciple should be like that between a father or elder brother and a child or younger brother: the master should treat disciples as family, and disciples should treat the master as family. They should share one another’s good and ill fortune and never betray each other. When someone willingly becomes a disciple, the bond between master and disciple is joined; when that person leaves the school, the bond is severed. At parting, do not speak with resentment; while together, do not praise one another excessively. Rewards and sanctions must be fair, and judgments made in private or in public must be impartial and free from showmanship. If merit and blame are misrepresented through empty flattery, slander, or praise, or if anyone acts from selfish motives against what is right, both master and disciple will bring calamity and grave disaster upon themselves.

Men and women must not privately exchange things, and distinctions of status must not be blurred. Their living arrangements should be separate, and their practices in cultivating the Dao should follow distinct rules, all in accordance with the ritual codes and canons (Daoist precepts and rites). Those who break these rules will face disciplinary penalties. When someone comes to become a disciple, investigate their background. Confirm that they have not come after betraying another school and that they are not corrupt or undisciplined in conduct. Require them to swear an oath in person, both verbally and in writing, and have someone who knows them well vouch for and recommend them. Only then may they be accepted. Do not handle the matter carelessly or vaguely. If there is any doubt, investigate and verify the facts, and let them stay only once everything is confirmed. If deception is discovered, counsel them kindly and send them away.

Someone who has served a master for a long time may wish to advance to a new rank. Sometimes the master should not grant this at once; sometimes the circumstances do not allow it. If the disciple becomes distressed and wants to leave, let them go if the situation warrants it; do not confine or detain them. Forcing them to stay harms the bond between them, breeds jealousy that obstructs the cultivation of the Dao and damages De (Virtue), and may delay others or lead them away from the right path. If someone only wants to leave on a whim, try to counsel and persuade them to stay. If they truly cannot be kept, do not hold them against their will. This shows that their affinity with the Dao is still shallow and that their practice is unlikely to deepen. The master should remain calm and harbor no resentment, while still preserving the disciple’s standing in ritual and cultivation. Acting in this way accumulates hidden virtue and enables one to attain the rank of a perfected person of the highest order.

Anyone who is not yet steadfast enough to remain still amid a turbulent environment may learn to lessen their desires, yet still fail to free themselves from selfish motives. Selfish motives lead to mistakes, which may be minor or serious. A teacher, too, should recognize their own mistakes, repent before the Three Treasures—the Dao, the scriptures, and the teachers—bow to confess their faults, cleanse their heart, and vow not to repeat them.

When a disciple makes a mistake, the punishment should suit its seriousness. The disciple may be rebuked verbally or struck with a rod, or required to perform bows or remain indoors to reflect. The length of the punishment should follow the regulations in the Tai Zhen Code, a set of Daoist precepts. Punishment is meant to correct laxity, help a person mend their ways, discipline body and mind, and turn toward goodness. It should not make a disciple resentful. If a teacher takes out their anger on a disciple and punishes them excessively, the teacher will instead bring disaster upon themselves. If the teacher harbors no resentment and goes further by offering kind guidance and patient encouragement, the matter can be handled properly.

A disciple may make a mistake without realizing it, or knowingly break the rules. The seriousness of the fault should be weighed carefully. If it can be forgiven, the precept should be explained again. If it cannot be set aside, the disciple should be punished according to the rules through “rod punishment or silent reflection.” Breaches of etiquette, laxity, carelessness, and forgetfulness are minor faults and need not be pursued harshly. Deception, sexual misconduct, and theft are serious faults and should be punished strictly, so as to cut off the roots of wrongdoing.

Those who do not harbor resentment after punishment and later mend their ways should be welcomed back, even if they once left for some reason, lost their way, and then returned to their teacher. They should again be instructed with kind words. If they offend again, they should be punished again, but no more than three times. After the third time, the teacher should no longer take them in, but send them far away and remove them from the community. Those who are violent, incorrigible, and defiant of the Dao should be dealt with under public law. They should also be kept in check early on, before their wrongdoing grows severe.

If an evil person refuses to mend their ways, even a sage cannot foresee the consequences. For this reason, safeguards should be strengthened both within and outside the community, and appropriate methods used to restrain them, so their wrongdoing does not spread and bring disgrace upon the Daoist tradition or harm the gods. Anyone who can repent may be pardoned, even for a grave fault. But someone who refuses to change should not be indulged, even if their fault is slight. Those who deceive, engage in sexual misconduct, or steal may still return to the path of goodness if they mend their ways. By accumulating good deeds, they may yet attain realization; therefore, people should repeatedly cleanse body and mind.

The scripture gives these examples: Di Ben once deceived his teacher; Cai Jing once desired a divine maiden; Long Wei once stole the precious book of Yu the Great; and Dongfang Shuo once stole the Queen Mother of the West’s immortal peaches. Yet none of them thereby lost the possibility of attaining the Dao, because they were able to mend their ways. A great master should guard against evil thoughts as soon as they arise. If they cannot be stopped at once, then once they become apparent in a person’s actions, the matter should be handled according to the rules while still giving that person a chance to reform and reach a good end. Deliberate offenses may be repeated no more than three times. The teacher should issue a stern warning, so that no one uses this as an excuse to imitate the offender. If the offense is repeated again and again, the earlier kindness shown through leniency should no longer be expected.

A master of the Dao (the Way) who guides disciples within a lineage preserves the One and abides by the Great Unity (Taiyi), thereby joining the Dao. The master’s conduct falls into three types. These vary with the changing affairs of the world and may take many forms, but can generally be grouped into three: first, activity and stillness; second, stillness of the mind; and third, true stillness.

“Activity and stillness” means establishing Daoist temples and centers of governance, copying scriptures and painting images, explaining essential teachings, and spreading the mysterious Daoist way. When people come, the master teaches and encourages them without coercion; when they leave, the master cautions and guides them without holding them back. Those who withdraw are supported at the right time; those who press forward are urged to pause at the right time. Both support and restraint are kept in due measure. People are guided from activity back to stillness, for “returning is the movement of the Dao”; returning to quietude is the foundation of entering the Dao. Firmly upholding this principle benefits others and fulfills oneself. Few truly understand it. Helping others grasp it is like making use of the open spaces of doors and windows.

“Stillness of the mind” means having the heart filled with Daoist virtue, acting uprightly, and putting Daoist arts into practice. Even while traveling through the world’s mountains and wilderness and associating with immortals, the master continues to save living beings. At times, the master dwells among ordinary people, moving through markets and court, treating official rank lightly and readily relinquishing it, while quietly transforming those who aspire to the Dao. In their presence, an extraordinary bearing becomes apparent; when they meet, they resonate with one another. The master secretly transmits wondrous techniques, then withdraws once the work is done, sometimes appearing in the world and sometimes living in seclusion. Few can see through this way of acting. Such conduct is like the hollow space inside an earthen altar.

“True stillness” means cherishing the body and preserving the spirit, without clinging to what is defiled; upholding the rules and remaining centered and upright, neither yielding nor becoming obstinate. By these means, one sets the world right and responds to the needs of the times, with rigor and effectiveness. Those who can be helped are helped; those who cannot are left behind. The master goes to a suitable and peaceful land and assists people in all directions. Acting at the proper time, the master lets no duty go unfulfilled or lapse, traveling throughout the four quarters and teaching and guiding everyone, from emperors and lords to common people, without pause, until the transformation has advanced and the work is complete. Yet people of the world do not understand this way of acting. Such conduct is like the thirty spokes gathered around a wheel hub: it is the hollow space in the hub that allows the wheel to turn.

By bringing forth these three kinds of “nothingness,” one can bring about a subtle “something.” This is where the highest masters of the Dao are to be found.

End of volume four of The Writings of the Most High Supreme One of the Highest Heaven of the Cavern of Perfection (Dongzhen Taishang Taixiao Langshu).

The Writings of the Most High Supreme One of the Highest Heaven of the Cavern of Perfection, volume five

The Conduct of Masters and Disciples

Tenth: Copying the Scriptures and Instructions

Anyone who receives scriptures should copy them anew. The original scriptures are kept as foundational objects of protection and are used only for veneration; newly copied and organized scriptures are the ones to be used.

The Conduct of Masters and Disciples

Tenth item, “Copying the Scriptures and Instructions.”

Whenever one obtains a scripture, one should make a copy. The original should be kept and venerated as a sacred object. Carefully proofread the new copy, and set aside sufficient money and labor to make three copies: one for long-term preservation, one for ritual offerings during Zhaijiao (purification rituals) and other ceremonies, and one for personal study.

The copy for personal study should be kept in one’s own room, set apart on a bookshelf. One should take it out and put it away oneself, rather than entrusting it to others. Family members or disciples who share one’s convictions and sincerity may handle it, but the scripture should not be left entirely in their care. Negligence or carelessness, or violating a taboo through shallow learning or imperfect understanding, may bring misfortune to both parties. One should therefore exercise discernment and caution, seeking good fortune and avoiding harm.

When copying scriptures, observe the rules of purification and fasting: cleanse the body and quiet the mind. In principle, one should copy the text by hand and exchange scriptures with one’s teacher. If someone serving in a teacher’s household has no time to copy by hand, or lacks familiarity with brush and ink and writes too slowly or carelessly, a wealthy person may pay someone to copy the text with silk or money; someone poor may pay with the proceeds of their labor. Regardless of wealth, however, one must rely on a fine and proper hand, and never copy carelessly or perfunctorily. Errors in the text or distortions in the images will be subject to scrutiny and reproach, making blessings difficult to obtain.

If a scripture contains images, they may be mounted in a separate scroll. The scripture scroll and the image scroll are alike in that each is attended by its own officials, true officials who oversee the images, and Jade Youths and Jade Maidens who protect them. One must not copy the easier texts while leaving the difficult images undone. If an image is drawn incorrectly, it may be washed away and redrawn, but no more than three corrections may be made on any sheet. Plain paper, too, may be corrected no more than three times. If more corrections are needed, replace the sheet and ritually purify the flawed draft with fire.

Scripture scrolls should be mounted neatly. Their ends, rollers, ties, pouches, wrapping cloths, and cases should all be sturdy, intact, and clean, though they need not be excessively ornate. The purpose of worldly instruction is to teach people to let go of ostentation. If they cannot yet give it up entirely, fine objects may be used for a time to guide them away from worldly extravagance and to dedicate such objects to the veneration of the Dao and its teachings, gradually helping people recognize simplicity. Once simplicity is understood, even the use of ornament will cause no harm. There is no need to pursue it deliberately: what is to be gained will come of itself, and cultivation will likewise unfold naturally. Therefore, do not become attached to worldly finery.

The furnishings used for scripture altars, halls, and travel may be simple or elaborate according to a person’s means; no one should be forced beyond them. A wealthy person insisting on crude furnishings and a poor person insisting on elaborate ones both violate the proper standards. Excessive luxury and excessive austerity alike go against the institutions of the Dao. The Dao’s standards prize moderation, bringing the inner intention into accord with outward practice.

If damage to a scripture or a copying error was not deliberate, one should first confess the fault, then observe purification and fasting and repent, following the liturgy (Keyi) prescribed in the Taizhen. If a scripture has suffered prolonged damage, repair or replace it according to the methods of the Taizhen. When burning incense, lighting lamps, and bowing in worship, one should be reverent and diligent. With wholehearted sincerity, one may become a sage and unite with the Dao in truth.

When a disciple’s karmic conditions are ripe and they ask their master to transmit a scripture and its teachings, and the master confirms that the transmission may proceed, they should first copy the scripture and prepare its illustrations and registers. Once everything is ready, they should choose an auspicious day to establish a fast and, during the fasting period, make a formal announcement to the deities. The ceremony is conducted roughly as follows.

Although there are many kinds of fasting rites, they all follow the Three Origin Fast regulations, the ritual standards used at the Three Origin festivals. Transmissions of the highest scriptures use the Upper Origin Fast. The specific details in the announcement may be added, omitted, or adjusted to suit the circumstances; they should be concise and clear, not needlessly elaborate.

Whenever a fasting rite is held and an announcement is made to the deities, a formal petition must first be written. It must be precise and prepared with care, so as not to show disrespect to the deities. The petition should state, in order: the name of the state, the reign title and the year according to the Grand Year cycle, the month, the first day of the month and the specific date and time, and the names of the relevant prefectures, counties, townships, and villages. It should also give the names of the men and women officials, libationers, Daoist priests, masters, Perfected Ones, Primordial Ladies, and Madame Immortals involved. Next, it should specify where the ceremony will take place, who will receive the teachings, and the name of the Daoist master conducting the transmission. Then list the titles and numbers of the volumes of the Great Cavern Perfect Scripture, giving each volume in turn. If the entire scripture is being transmitted, list the volumes in order through the last one. If only part is being transmitted, there is no need to list volumes not included; simply state accurately the titles and number of the texts being transmitted. Finally, state the total number of volumes and that the announcement and transmission will take place during the fasting rite, then present the petition with reverence.

In a certain province, prefecture, county, township, and village, I, [name], have been fortunate to form a good connection with the Daoist tradition. Year after year I have practiced the Way of the Mysterious Gate, studying its teachings and receiving precious scriptures. I rejoice sincerely in this and feel deeply comforted. Knowing that my life will be short, I have nevertheless resolved to seek long life; single-mindedly I press forward and have not learned when to stop. Now, on this auspicious day, I respectfully ask to receive the several scriptural scrolls listed above. In accordance with the prescribed liturgy, I present to [names] several kinds of tokens of faith—offerings made when transmitting the teachings and methods of the scriptures—and submit this written petition. I respectfully ask my master to permit me to receive the teachings. I vow to practice with sincerity and not bring dishonor upon my lineage. Should I violate this vow, I willingly accept the punishment of the wind-blades, without complaint. In all matters I shall follow the clearly stated ritual regulations. I respectfully submit this petition.

Presented at the residence on a certain mountain, on a certain day and hour of a certain month and year under the current sexagenary cycle.

The Instructions for Transmitting Sacred Names, Chapter Thirteen

When transmitting scriptures and precious texts, the essential point is to keep the lineage of masters in mind: the master’s own master, and that master’s master—three generations of transmission in all. Record on yellow silk the places where they reside, their gender, honorific titles, names, courtesy names, ages, the place where the scriptures were transmitted, and the disciples who received them. Carry this record on your person and never lose it. If it is lost, you must undergo the punishment prescribed by the ritual regulations of the Great Perfection. If it is inconvenient to carry it regularly, attach it to the scripture scroll, wrap it separately in a cloth, and tie it securely. You should also keep in mind the Firm Master, the Master, and the Mysterious Master, as well as the Great and Lesser Lords of the Blue Youth who belong to the lineage. Keep these two divine beings in mind, and pay homage and make petitions in accordance with the prescribed rites.

The Instructions for Tokens of Faith, Chapter Fourteen

The requirements for tokens of faith are set out in the ritual regulations, but those regulations do not fully match the texts of the scriptures; each master’s oral instructions also have their own origins. Because times and ritual practices change, requirements may differ as well. Take care in this matter: do not harbor doubts or make changes on your own, but follow your master’s instructions. If you have no master, report the matter to the Mysterious Gate and present the tokens of faith according to the applicable standards, without violating the regulations. Each scriptural scroll is transmitted separately, and the various ritual procedures are taught in sequence. The scripture’s requirements and the ritual regulations may be consulted together, and both master and disciple should weigh them carefully. Even when a lighter item is substituted for a more valuable one, an easily obtained item should stand in for one that is hard to find. But the suitability of the item and the rite must be considered: they must comply with the relevant standards and accord with the circumstances of the transmission. The tokens of faith used for a single transmission are as follows:

First, nine liang of fine gold;

Second, one hundred and twenty chi of purple brocade;

Third, forty chi each of patterned silk in the five colors.

Second, one hundred and twenty chi of purple brocade;

Third, patterned silk in five colors, forty chi of each;

Fourth, one thousand two hundred chi of plain white silk;

Fifth, twenty-four zhang of purple patterned silk;

Sixth, the colored silks used for the offering must be chosen to match the Heavenly Stems and Earthly Branches of the recipient’s birth date. The patterned silk must likewise be selected according to the year. Quantities are measured in bolts, zhang, and chi;

Seventh, silk thread in five colors, three jin of each;

Eighth, five kinds of incense, nine jin of each;

Ninth, three jade dragons and three jade fish;

Tenth, five gold dragons and five gold fish;

Eleventh, one jade goose and one jade sheep;

Twelfth, one gold goose and one gold sheep;

Thirteenth, three jade tablets;

Fourteenth, nine pairs each of gold rings and silver rings;

Fifteenth, three hundred and sixty pearls, each about the size of a parasol-tree seed;

Sixteenth, cotton in five colors, prepared in the specified weight for each direction;

Seventeenth, three hundred and sixty sheets of large paper;

Eighteenth, five pairs of brushes;

Nineteenth, five writing knives shaped like dragon heads;

Twentieth, one purple parasol canopy lined with red. Also prepare three sets of canopy-head fittings painted vermilion, decorated with gold, silver, and other materials.

Twenty-first, five blue-green parasol canopies lined with turquoise green. Also prepare three sets of canopy-head fittings coated in black lacquer, decorated with ivory, copper, and other materials.

Twenty-second, one bright mirror, one chi in diameter. If a mirror of that size is unavailable, it must be no smaller than nine cun.

Twenty-third, one set each of ritual robes, a crown, shoes, and a hand tablet. Choose materials of middling quality; they must be clean and fragrant.

Twenty-fourth, one clean jar and one tray. They may be made of gold, silver, copper, earthenware, or lacquered hemp cloth, according to what is available.

These twenty-four items are the tokens used when someone receives the scriptures and ritual methods. Each has its own symbolism and purpose, so all must be prepared individually, without omission. In remote places where supplies are difficult to obtain, items of a similar kind may be used in their place, provided the choice is made with care.

If anything is missing, one may note, “At present, such-and-such an item is lacking,” and seek to make up the deficiency after receiving the transmission.

From the beginning of the purification period and the presentation of the petition, the required items should be prepared. One should ask the Master which have been obtained and which are not yet ready. Record each matter clearly and place the record after the scripture list and before the petition; recite it together with the opening invocation. When the scriptures and teachings are formally transmitted, the report to the celestial officials and the memorial presented to them should again give a detailed account. This must never be neglected.

After receiving this token of transmission, the Master should proceed according to the clearly prescribed precepts and liturgy, so that each item serves its proper purpose and both Master and disciple preserve the truth of the Dao. The same method applies when fulfilling the covenant with the Mysterious Dao, a Daoist oath-taking rite. The rite of distribution listed after the Golden Books, the precious Daoist scriptures, should be followed. If the scriptures are incomplete, do not use this method. Those of lofty aspiration and great De should observe it with care and precision.

The Fifteenth: The Nine Regulations of Great Truth

The ritual regulations established by the Most High King of Great Truth are scattered through various collections of scriptures, some appearing earlier and others later. Readers may find them difficult to distinguish, so they should consult the relevant original passages. The originals comprise three scrolls and are secret transmissions within the Master’s lineage. After receiving them, one must study them in secret in order to become a teacher of heavenly beings.

Here, only the main points of nine regulations are outlined. The Perfected Ones of the Nine Heavens all observe them. Failure to follow the teachings may bring fault in any action or stillness. When wise and discerning people seek to receive the treasured scriptures, they should be instructed in the necessary precepts and rules of transmission, and encouraged to apply these nine principles, extending them by analogy. In this way, all the requirements can be understood. Those who have not truly grasped the principles must not alter or omit anything at will. All scriptures of the Three Caverns—the collective body of Daoist scriptures—should follow this standard. The Perfected One of Taiji, Lord Wang of Xicheng, and the Immortal Dukes, ministers, and other people of great talent and De all treasured and guarded these teachings in secret. Take utmost care and do not disclose them.

The first rule states that, after completing the purification fast, one receives the precepts. After receiving them, one is taught the scriptures in accordance with the ritual. The year in which the scriptures are transmitted is the prescribed period. This period is set to gather and focus the mind, in the hope that one may thereby perceive the Dao (the Way). The Dao is the root of all mysteries; by contemplating these mysteries, one is certain to see their source.

It is best to cut off desires; reducing them is the next best course. The depth of what is required should depend on each person’s natural capacity, while the level of teaching should be based on their De (Virtue/Power). The range that De can sustain has no limit, but the periods for transmitting the scriptures are broadly divided into six grades: the first, forty thousand kalpas (a kalpa being an extremely long unit of time); the second, forty thousand years; the third, four thousand years; the fourth, four hundred years; the fifth, forty years; and the sixth, exactly four cycles of the year. Once a period has elapsed, the scriptures may be transmitted to one person, and to no more than nine. This is to show the Dao’s exalted status and the preciousness of De.

If circumstances are urgent and calamity is imminent, then, in order to extend compassion and save people, one may teach anyone worthy whom one encounters, without being bound by a fixed number. Even so, great care must be taken when first receiving the teaching: one should observe and test oneself within the prescribed period. If danger arises before that period has elapsed, and peril bears down so that one cannot manage the situation through one’s own wisdom and strength, one should find a way to avoid disaster. Keep the essential teaching already received in one’s heart; do not cling to the scripture scrolls, lest one harm the Mysterious Truth (the profound truth of the Dao).

If one is oppressed by those in power and forced to surrender the scriptures, one may ask the master’s permission to comply temporarily with their wishes, but only if one judges that later one will be able to overcome them and preserve one’s original resolve. If one cannot do so, one should rather die for this cause and act with great care. One must never kill or insult one’s own master, lest one harm the Mysterious Truth and abandon the Orthodox Way. If one lacks the wisdom and strength to cope, one should not presume to claim that one will be able to overcome the other party later. Failing to understand one’s own De or assess one’s abilities will only lead to death without accomplishing anything, while needlessly adding to one’s offenses. This must be considered carefully.

If the scriptures are accidentally lost and one does not know where they went, or if thieves have taken them and their whereabouts cannot be discovered, one should undertake a prolonged purification fast and repent. One should be prepared to give up life and possessions, rely on the master’s many years of cultivation, and do one’s utmost to show sincerity, without resentment or laxity. Only then may one receive the scriptures again. If the scriptures are lost three times, one should no longer receive them lightly. Instead, one should repent with twice the care and attain the utmost sincerity; after one’s sincerity has moved the spirits, one may receive them again and will surely realize the Dao’s truth. Without a response, receiving the scriptures will be in vain and bring no accomplishment, though it will still become a cause for future conditions. Receiving the scriptures is, in the end, better than not receiving them. If one continues to receive and cultivate, then even if the mind and spirit gradually change and one does not succeed at first, one may ultimately attain the Dao.

After receiving the scripture, one must carefully reflect on the master’s teachings, restrain one’s radiance, and cultivate one’s inner life, without showing off. Only when the prescribed term has elapsed may the scripture and its teachings be transmitted to a person of virtue and worth. Such people are rare, so the teachings must not be passed on casually to someone unsuitable. If either master or disciple violates the rules, severe retribution will follow: the consequences will reach back to the ancestors and extend to the descendants. The resulting karmic offenses will be grave, perhaps even ending the family line and condemning one to remain among the ghosts for a long time.

If disaster strikes during the prescribed term—for example, a death in the family, a legal dispute in public or private, injury or imprisonment, or calamity by water or fire, theft, serious illness, or hardship—then even after the term has elapsed, the scripture and its teachings must not be transmitted. One must first atone, diligently perform good deeds, and, at the appointed times, pray and declare one’s sincere intentions. Only then may the teachings be passed on. The following circumstances do not prevent transmission, which may proceed at the appointed time: one of the Three Venerable Ones (the sacred beings revered in Daoism) reaches the end of their allotted life and ascends in accordance with their destiny, or an innocent person is unjustly arrested.

The third rule states that recipients of the teachings must believe in them sincerely, understand and expound their subtle principles, and strive for purity and rectitude. They must distinguish the scripture and its teachings according to proper distinctions, arrange them carefully, and keep them secret. They must neither boast about them nor withhold them out of stinginess. They must never seek the teachings through unorthodox means, or obtain them by barter, begging, or force. Anyone who acquires them through theft or plunder and considers this a merit will only increase their offenses and gain no blessings.

The master must make proper use of the gifts received, dividing them according to the “three-eight” rule: one share is for the disciples’ purification ritual and to help pay for incense, oil, and scriptures; one share is to aid those who live in seclusion in the mountains and are in need; and one share is for the master’s ritual robes and offerings to the Three Venerable Ones. None may be distributed for private use. The shares must be allocated according to the rules, without stinginess or greedily hoarding more than one’s due. Otherwise, misfortune will follow, cultivation will be undermined, the Dao’s teachings will be disgraced, and one will incur the censure of both people and the gods. In an urgent crisis requiring special aid, the rules may be adjusted to suit the circumstances, but the Three Treasures (the Dao, the scriptures, and the master) must first be informed, and the amount must later be made up. Violating these requirements brings punishment and will be treated under the laws against theft. Those who receive the Linghuang teachings together at the same altar must follow the provisions of the Twelve Codes.

The fourth rule stipulates that after receiving the scriptures, one must always remain respectful and observe proper conduct, without falling short in any way. If a sudden illness or accident, or an obstruction arising from official or personal business, temporarily prevents one from following the rules, one should make amends immediately afterward, state one’s remorse, feel shame and reverence, and sincerely cleanse the heart of wrongdoing. Those who indulge in aimless wandering and pleasure, and grow proud and disrespectful, repeatedly violating the precepts, will remain for a long time in Fengdu, the underworld in Daoist belief.

The fifth rule stipulates that Daoist practice calls for prolonged fasting and abstinence. If one cannot manage this, one should choose auspicious days and show one’s sincerity. There are six fasting months each year, with ten fasting days in each month. If one still cannot observe all of them, one should at least fast on the new moon (the first day of each month), the full moon (the fifteenth day), the last day of the month, the four seasonal transitions and eight seasonal festivals, and one’s birth date according to one’s natal cycle. One should do what one can and not abandon the practice entirely; observing none of these days brings no merit. Neglecting Daoist practice invites calamity. If an accident causes one to break the fast, one should repent and make amends. Those who repeatedly break it without remorse will eventually fall among the demons. By persevering without breaking the precepts or backsliding, upholding Daoist practice, and spreading its teachings, one can cultivate oneself while helping others cross over. In time, one may attain sagehood and receive the title “Mysterious Virtue.”

The six extended fasting months are the first, third, fifth, seventh, ninth, and eleventh months. These months are chosen because Yang energy is strong then, enabling the cultivation of Yin virtue. The ten fasting days in each month are the first, eighth, fourteenth, fifteenth, eighteenth, twenty-third, twenty-fourth, twenty-eighth, twenty-ninth, and thirtieth.

The sixth rule stipulates that during fasting and abstinence, one should recite the precepts in the scriptures, learn them thoroughly, study them repeatedly, and expound and clarify their teachings, seeking deeper understanding each day. Once understood, they must be put into practice; one must not violate precepts one already knows. If one does violate them, one should repent and make amends, and not repeat the offense.

The sixth precept says: During purification, one should recite the scriptures and precepts, become familiar with them, and study them repeatedly. One should also explain and proclaim their teachings, seeking a deeper understanding each day. Once understood, they must be put into practice; one must not violate what one has come to understand. If one does violate it, one must repent and acknowledge the offense, without repeating it. Whether walking or sitting in stillness, one should keep the scriptures in mind and never grow lax or forget them.

If someone hides the meaning of the scriptures instead of passing it on, keeping it to themselves; deceives others and shows no concern for whether their teaching succeeds; refuses to answer questions sincerely or resolve people’s doubts; resents others’ questions or envies those whose understanding surpasses their own; misleads people with empty, convoluted words; pretends to understand or offers baseless interpretations that lead the public astray; arbitrarily alters the punctuation of scripture, adds or removes passages, fabricates heterodox teachings, gives rise to heresy, or turns away from the true Dao—such conduct will bring grave calamity.

The seventh precept says: Proclaiming the scriptures and precepts, accumulating De and meritorious deeds, and using flexible methods to help others all require wisdom and ability. Those whose understanding is still shallow must not act rashly. If one’s methods depart from the purpose of skillful means—choosing suitable ways to guide others through wisdom—they become reckless talk. In keeping with the true intent of the scriptures, one should guide like-minded people to join the same lineage, study the scriptures, observe the precepts, clarify their subtle principles, and awaken their good intentions. Give them opportunities to take part in purification rites and witness rites of instruction, so they may hear and see the blessings that come from forming good affinities. Encourage them to follow willingly and joyfully, and to work together in harmony to accomplish good deeds. Do not scold or berate them and provoke anger, lest their faults increase.

One may guide them toward progress through analogy, but must not force or pressure them. Attend to each person’s circumstances and maintain a sense of proportion, balancing firmness with gentleness: sometimes giving, sometimes holding back, and using different methods to nurture and guide. Even if someone remains stubbornly unenlightened, one should have compassion and not begrudge offering counsel. Compassion must not cease, and one must not give rise to thoughts of abandoning them. Seek out good teachers and companions on the path, and vow to ascend together to the realm of mystery. Respect one’s teachers, cherish fellow cultivators and benefactors, and ultimately attain the fruit of the perfected, the truly realized beings.

The eighth precept says: Teachers should care for their disciples equally, with fairness and impartiality, showing favoritism to none. Rewards and punishments must be clearly distinguished: punishment is meant to stop wrongdoing, and reward to encourage good conduct. Nothing, even the smallest detail, should be overlooked, and no judgment about even the slightest matter should be mistaken. Improper or biased treatment will bring calamity, and one will be severely scrutinized both in the unseen realm and in the human world.

The ninth teaching concerns how disciples should act with reverence and care, devoting themselves wholly to their master. They should move little and speak little, remain calm and steadfast, watch their master’s expression, and ask him about the subtle teachings and methods. Disciples should aspire to accomplish meritorious deeds and assist and support the Three Treasures—the Dao, the scriptures, and the master—with wholehearted effort. When they hear a command, they should act at once, holding back neither for water nor fire, nor refusing because of distance. When doubts arise, they should report them and seek guidance. If the master permits them to make a correction, they should repent and change immediately; if he does not, they should continue to follow his command. Even if their lives are in danger, they should not shrink from it.

A master tests a disciple to make him devote himself fully, obey commands, refuse no task on account of distance, and seek guidance whenever doubts arise. If the master permits a correction, the disciple should repent; if not, he should continue to obey, even when his life is at risk. In this way, the master examines whether the disciple’s resolve is firm and helps him enter the realm of the Dao and cultivate into a perfected person. He also discerns the disciple’s innate capacity and progress in cultivation, so that the disciple may gain insight, understand what he should do each day, and be continually urged and encouraged to advance more diligently, ultimately spreading the Great Dao.

If a master lacks awe-inspiring virtue and spiritual powers, he should not test people casually. When a sage and enlightened master gives a test, it will cause no harm or ruin. Whether one encounters good or ill fortune, favorable or adverse circumstances, one should follow the guidance of an enlightened master. If one happens to meet a bad master, the method itself is not evil; the fault is one’s own doing. Even if this leads to one’s death, one should not blame others, but reflect on oneself, correct past mistakes, and cultivate for the future. If one still doubts one’s master, one is not suited to serve him. Once one has chosen to serve, one should obey and not oppose him. Opposition leads to losing the Dao and remaining mired in suffering for a long time. Everyone should be cautious from the beginning and persevere to the very end.

These nine teachings set out the essential principles explained by the Perfected Ones of the Nine Palaces. The immeasurable assembly of great sages from the ten directions who have attained the Dao all follow them together, using them to save all living beings.

End of Scroll Five of the Scripture of the Highest One, the Azure Book of the Great Empyrean of the Cavern of Truth.

The Scripture of the Highest One, the Azure Book of the Great Empyrean of the Cavern of Truth, Scroll Six

Essential Instructions on Fasting and Purification

The sixteenth method: the ritual procedures for relieving calamities and dispelling illness, confessing sins and praying for blessings for the sake of the common Dao, and for the ritual officers to leave the altar.

Master and disciple should observe fasting and purification over a long period, and handle every matter according to the prescribed rules. If someone comes seeking urgent help, they should report it and end the period of purification. Whether someone comes to them or a disciple goes out, they should act according to the established ritual regulations. The ritual for the Three Primordial Ones—the Upper, Middle, and Lower Primordial Ones as understood in Daoism—to dispatch ritual officers is regularly performed. An altar should be prepared regardless of a person’s rank, illness or calamity, whether the matter is official or private, or whether it arises unexpectedly. The six…

Both master and disciple should observe fasting and purification (preserving bodily and mental purity according to ritual) over an extended period. When someone arrives in urgent need, they may temporarily request permission to suspend the fast. Whether receiving visitors or going out, they must follow the liturgical procedures.

“Dispatching officials in the Three Primordial Periods” (summoning and assigning divine clerks according to the Three Primordial ritual method) is used on many occasions. It may be performed when people of high or low status fall ill or face hardship, and in special circumstances involving public or private affairs. A ritual space should be prepared. The rite may also be held in a secluded chamber, a quiet courtyard, or among mountains and waters. It can be arranged for daytime or the middle of the night, as circumstances require. Above all, the surroundings must be peaceful: there should be no wind or rain, the weather should be neither too cold nor too hot, and there must be no noisy disturbances. If wind, rain, cold, or heat cannot be avoided, the rite should be performed quietly and out of sight; there is no need to refrain from holding it.

Curtains should be set up around the ritual courtyard, with mats laid on all sides. A scripture seat and an incense table should be put in place, and candles and lamps lit. Thirty-two people should come forward, rinse their mouths, and recite the incantation, carrying out the usual ritual procedures. This time, however, the titles of the officials dispatched differ from those in the Three Primordial ritual method. The complete dispatching rite is set down here:

With due care, summon the one hundred and twenty left and right Merit Officers of Wuwei Direct Purification from within me, your servant, and my wife.

Summon the one hundred and twenty Merit Officers of Wuwei Radiant Spirit, Great Beginning, Direct Purification.

Summon the one hundred and twenty Merit Officers of Wuwei Supreme Ultimate, Direct Purification.

Summon the one hundred and twenty Merit Officers of Wuwei Great Simplicity, Direct Purification.

Summon the one hundred and twenty Merit Officers of the High and Lofty Primordial Sovereign of Jade Purity, Direct Purification.

Summon the one hundred and twenty Merit Officers of Limitless Jade Purity, the Mysterious High, Direct Purification.

Summon the one hundred and twenty Merit Officers of Wuwei Great Simplicity, Direct Purification.

Summon the one hundred and twenty Merit Officers of the High and Lofty Primordial Sovereign of Jade Purity, Direct Purification.

Summon the one hundred and twenty Merit Officers of Limitless Jade Purity, the Mysterious High, Direct Purification.

Summon the one hundred and twenty Merit Officers of Limitless Great Clarity, the Thirty-Six, Direct Purification.

Summon the one hundred and twenty Merit Officers of the High and Lofty Jade Purity, Grotto-Void, Direct Purification.

Summon the one hundred and twenty Merit Officers of Jade Purity, Purple Void, Southern High, Direct Purification.

Summon the one hundred and twenty Merit Officers of Jade Purity, Void-Brilliance, Direct Purification.

Summon the one hundred and twenty Merit Officers of the Most High Perfected, Direct Purification.

Summon the one hundred and twenty Merit Officers of the Mysterious Void, Grotto-Treasure Lord, Direct Purification.

Summon the one hundred and twenty Merit Officers of the Most High Lord of Upright Peace, Direct Purification.

Summon the one hundred and twenty Merit Officers of the Most High Lord of Great Peace, Direct Purification.

The merit officers (Daoist divine officials) responsible for purification rites under the Supreme True Lord, one hundred and twenty in all, step forward.

The purification-rite merit officers under the Supreme Lord of Illustrious Might, one hundred and twenty in all, step forward.

The True Purification merit officers under the Purple Clarity Lord of the Northern Mystery, one hundred and twenty in all, step forward. Next, the purification-rite merit officers under the Supreme True Lord, one hundred and twenty in all, step forward.

The purification-rite merit officers under the Supreme Lord of Illustrious Might, one hundred and twenty in all, step forward.

The True Purification merit officers under the Purple Clarity Lord of the Northern Mystery, one hundred and twenty in all, step forward.

The purification-rite merit officers under Wuwei Huishen Zhizheng, one hundred and twenty in all, step forward.

The purification-rite merit officers under the Purple Clarity Lord of the Southern Vermilion, one hundred and twenty in all, step forward.

The purification-rite merit officers under Wuwei Dushi, one hundred and twenty in all, step forward.

The purification-rite merit officers under the Purple Clarity Lord of Western Splendor, one hundred and twenty in all, step forward.

The purification-rite merit officers under the Limitless Great Void, one hundred and twenty in all, step forward.

The purification-rite merit officers under the Purple Clarity Lord of Eastern Brightness and High Eminence, one hundred and twenty in all, step forward.

The purification-rite merit officers under Wuwei An’guo, one hundred and twenty-four in all, step forward.

The purification-rite merit officers under the Purple Clarity Lord of the Central Origin and Imperial Dao, one hundred and twenty in all, step forward.

The purification-rite merit officers under Wuwei Anmin, one hundred and twenty in all, step forward.

The purification-rite merit officers under the Purple Clarity Lord of the Five Spirits, one hundred and twenty in all, step forward.

The purification-rite merit officers under the Purple Clarity Lord of the Three Origins, one hundred and twenty in all, step forward.

The purification-rite merit officers under the Jade Clarity Great Cavern, one hundred and twenty in all, step forward.

The purification-rite merit officers under the High Clarity Four Extremities, one hundred and twenty in all, step forward.

Ten people step forward.

The purification-rite merit officers under the Purple Clarity Lord of the Three Origins, one hundred and twenty in all, step forward.

The purification-rite merit officers under the Jade Clarity Great Cavern, one hundred and twenty in all, step forward.

The purification-rite merit officers under the High Clarity Four Extremities, one hundred and twenty in all, step forward.

The purification-rite merit officers under the Jade Clarity Mysterious Cavern, one hundred and twenty in all, step forward.

The purification-rite merit officers under the Sovereign Clarity True Cavern, one hundred and twenty in all, step forward.

The purification-rite merit officers under the Jade Clarity Great Emperor, one hundred and twenty in all, step forward.

The purification-rite merit officers under the High Clarity Upper and Central Yellow, one hundred and twenty in all, step forward.

The purification-rite merit officers under the Great Dao of the Jade Morning of Highest Clarity, one hundred and twenty in all, step forward.

The purification-rite merit officers under the High Eminence Purple Radiance, one hundred and twenty in all, step forward.

Shangqing (the high celestial realm venerated in Daoism), the Dongxuan Lingbao, the Dongzhen Tianbao, and the Dongshen Shenbao each dispatch 120 Zhizhai Gongcao (divine officials assigned to carry out orders during purification rites).

The Shangqing Gaoxu Lord, the Shangqing Taiwei Celestial Emperor, and the Supreme Yellow Elder each also dispatch 120 Zhizhai Gongcao.

The Zhizhai Gongcao of the Shangqing Dongshen Shenbao, the Gaoxu Lord, the Taiwei Celestial Emperor, and the Supreme Yellow Elder are listed again, each dispatching 120.

The Most High Taiyi Northern Lord dispatches 120 Zhizhai Gongcao; the Taiyi Northern Lord also dispatches 120 Dongxuan Jianzhai Gongcao (divine officials who oversee purification rites).

The Three Sovereigns and Emperors of the Grotto-Heavens, the Shangqing Ninefold Way High Origin, the Shangqing Eight Su, the Shangqing Ninefold Spirit Three Mothers of the Tortoise Terrace, and the Supreme Five Elders each dispatch 120 Zhizhai Gongcao. The Shangqing Flying Spirit Central Yellow Elder dispatches 100 Zhizhai Gongcao.

The Zhizhai Gongcao of the Shangqing Eight Su, the Shangqing Ninefold Spirit Three Mothers of the Tortoise Terrace, and the Supreme Five Elders are listed again, each dispatching 120; the Zhizhai Gongcao of the Shangqing Flying Spirit Central Yellow Elder are also listed again, this time numbering 120.

The Supreme Nine Elders of the Immortal Metropolis, the Shangqing Eastern Rosy Clouds Fusang, the Supreme Lord Yigong, the Shangqing Golden Tower Rear Sage, and the Supreme Yellow Origin each dispatch 120 Zhizhai Gongcao.

One hundred and twenty officers of the Gengcao rank serving the Young Attendants of Qinghua in the Eastern Sea, within the Shangqing celestial realm and in charge of purification rites, come forth.

One hundred and twenty Gengcao officers in charge of purification rites in the High Realm come forth.

One hundred and twenty Gengcao officers in charge of purification rites, subordinate to the Twenty-Four Emperors of Shangqing and overseeing the immortals, come forth.

One hundred and twenty Jade Attendants in charge of purification rites in the High Realm come forth.

One hundred and twenty Gengcao officers in charge of purification rites in the Supreme Realm and overseeing the hundred officials come forth.

One hundred and twenty Jade Maidens in charge of purification rites in the High Realm come forth.

One hundred and twenty Gengcao officers in charge of purification rites under the Supreme Realm’s Bingjie come forth. One hundred and twenty Gengcao officers in charge of purification rites in the Supreme Realm and overseeing the hundred officials come forth.

One hundred and twenty Jade Maidens in charge of purification rites in the High Realm come forth.

One hundred and twenty Gengcao officers in charge of purification rites under the Supreme Realm’s Bingjie come forth.

One hundred and twenty supervisors in charge of purification rites in the Supreme Realm come forth.

One hundred and twenty chief supervisors of the offices in charge of purification rites in the Supreme Realm come forth.

One hundred and twenty supervisors in charge of purification rites for the Three Offices—the Celestial, Terrestrial, and Water Offices—come forth from each.

One hundred and twenty supervisors in charge of purification rites and suppressing wrongdoing in the Supreme Realm come forth.

One hundred and twenty chief inspectors in charge of purification rites in the High Realm come forth.

One hundred and twenty supervisors in charge of inspecting and correcting conduct during purification rites in the High Realm come forth.

One hundred and twenty chief supervisors in charge of purification rites and overall command under Wuwei come forth.

One hundred and twenty supervisors in charge of purification rites and primordial spirits under Wuwei come forth.

One hundred and twenty supervisors in charge of purification rites in Shangqing come forth.

One hundred and twenty supervisors in charge of purification rites in the Supreme Realm come forth.

One hundred and twenty supervisors in charge of purification rites under the Great Emperor come forth.

One hundred and twenty supervisors in charge of purification rites under Taiyi come forth.

One hundred and twenty supervisors in charge of purification rites under Lingbao come forth.

One hundred and twenty supervisors in charge of purification rites under Tianbao come forth.

One hundred and twenty supervisors in charge of purification rites under Shenbao come forth.

One hundred and twenty supervisors in charge of purification rites and Dongzhang in Taiyi, overseeing the Dongzhang—Daoist scriptures and memorial documents—come forth.

One hundred and twenty supervisors in charge of purification rites under the Fatherless come forth.

One hundred and twenty supervisors in charge of purification rites under the Mysterious Mother come forth.

One hundred and twenty supervisors in charge of purification rites under Huangyuan come forth—one hundred and twenty…

One hundred and twenty supervisors in charge of purification rites and Dongzhang in Taiyi come forth.

One hundred and twenty supervisors in charge of purification rites under the Fatherless come forth.

Here, the text repeatedly lists the Gengcao officers, Jade Attendants, Jade Maidens, and supervisors responsible for purification rites in the Daoist celestial realm, stating that one hundred and twenty of each come forth. Purification rites prepare the body and mind for Daoist ceremonies through cleansing and observance of prohibitions. Here, “come forth” means that these divine officials appear or assemble in succession.

One hundred and twenty officials under the Zhaijie supervisor of the Mysterious Mother, the divine mother of mystery, came forward.

One hundred and twenty officials under the Zhaijie supervisor of Huang Yuan came forward.

One hundred and twenty officials under the Zhaijie supervisor of Great Peace came forward.

One hundred and twenty officials under the Zhaijie supervisor of the Five Elders, deities of the Five Directions and Five Phases, came forward.

One hundred and twenty officials under the Zhaijie supervisor of Wuwei, who commands the one hundred and twenty bureaus of Heaven, came forward.

One hundred and twenty officials under the Zhaijie supervisor of the Supreme One, Wuxian, came forward.

One hundred and twenty officials under the Zhaijie supervisor of the Supreme King of Jade Clarity came forward.

One hundred and twenty officials under the Zhaijie supervisor of the King of No Beginning came forward.

One hundred and twenty officials under each Zhaijie supervisor of the Supreme Kings of the Nine Heavens came forward.

One hundred and twenty officials under the Zhaijie supervisor of Wuwei, the Immortal Register, came forward.

One hundred and twenty officials under the Zhaijie supervisor of the Supreme One Who Turns the Earth Upside Down came forward.

One hundred and twenty officials under the Zhaijie supervisor of the Most High, who grants renewed life, came forward.

One hundred and twenty officials under the Zhaijie supervisor of Wuwei, the Immortal Register, came forward.

One hundred and twenty officials under the Zhaijie supervisor of the Supreme One Who Turns the Earth Upside Down came forward.

One hundred and twenty officials under the Zhaijie supervisor of the Most High, who grants renewed life, came forward.

One hundred and twenty officials under the Zhaijie supervisor of the Supreme Great Kalpa came forward.

One hundred and twenty officials under the Zhaijie supervisor of Supreme Huang Le came forward.

One hundred and twenty officials under the Zhaijie supervisor of Supreme Great Mystery came forward.

One hundred and twenty officials under the Zhaijie supervisor of the Supreme Lesser Kalpa came forward.

One hundred and twenty officials under the Zhaijie supervisor of the Supreme Chief Audience Officer came forward.

One hundred and twenty officials under the Zhaijie supervisor of the Most High, who defeats the enemy, came forward.

One hundred and twenty officials under the Zhaijie supervisor of Wuwei Great Harmony came forward.

One hundred and twenty officials under the Zhaijie supervisor of Supreme Sixfold Unity, a Gongcao official responsible for documents and dispatches, came forward.

One hundred and twenty officials under the Zhaijie supervisor of Wuwei Brave Pacification, a Gongcao official, came forward.

One hundred and twenty officials under the Zhaijie supervisor of Supreme Inheritor of Heaven Above, a Gongcao official, came forward.

One hundred and twenty officials under the Zhaijie supervisor of Supreme Punisher of Rebels, a Gongcao official, came forward.

One hundred and twenty officials under the Zhaijie supervisor of Wuwei Yellow Iron, a Gongcao official, came forward.

One hundred and twenty officials under the Zhaijie supervisor of Supreme Commander of the Feathered Forest, a Gongcao official, came forward.

This passage lists, item by item, the divine officials who took part in the purification ritual and their numbers. “Zhaijie” refers to overseeing or participating in the ritual; “came forward” means that they were listed or presented. “One hundred and twenty” is the number under each official’s command.

The Deputy Director of Meritorious Officers in charge of purification rites, serving the Boundless Heavenly King with the Single Banner, led one hundred and twenty people on a journey. One hundred and twenty people set out.

The Deputy Director of Meritorious Officers in charge of purification rites, serving the Wuwei Yellow Iron King, led one hundred and twenty people on a journey.

The Deputy Director of Meritorious Officers in charge of purification rites, serving the Supreme Commander of the Feathered Forest, led one hundred and twenty people on a journey.

The Deputy Director of Meritorious Officers in charge of purification rites, serving the Boundless Heavenly King with the Single Banner, led one hundred and twenty people on a journey.

The Deputy Director of Meritorious Officers in charge of purification rites, serving the Supreme Supreme King of Meditation and Goodness, the Boundless Longevity Heavenly King, led one hundred and twenty people on a journey.

The Deputy Director of Meritorious Officers in charge of purification rites, serving the Heavenly King of the Upper Realm, led one hundred and twenty people on a journey.

The Deputy Director of Meritorious Officers in charge of purification rites, serving the Heavenly King of Silent Tranquility and Tusita, led one hundred and twenty people on a journey.

The Deputy Director of Meritorious Officers in charge of purification rites, serving the Heavenly King of Untroubled Joy, led one hundred and twenty people on a journey.

The Deputy Director of Meritorious Officers in charge of purification rites, serving the Heavenly King of Manifested Sound, led one hundred and twenty people on a journey.

The Deputy Director of Meritorious Officers in charge of purification rites, serving the Heavenly King of Brahma’s Treasure, led one hundred and twenty people on a journey.

The Deputy Director of Meritorious Officers in charge of purification rites, serving the Heavenly King of Brahma’s Great Abode, led one hundred and twenty people on a journey.

The envoy and Deputy Director of Meritorious Officers in charge of purification rites, serving the Heavenly King Polidahe, led one hundred and twenty people on a journey.

The Deputy Director of Meritorious Officers serving the Supreme True King of Jade Clarity led one hundred and twenty people on a journey.

The envoy and Deputy Director of Meritorious Officers serving the Supreme True King of Jade Clarity led one hundred and twenty people on a journey.

The envoy and Deputy Director of Meritorious Officers serving the Majestic King of Jade Clarity led one hundred and twenty people on a journey.

The Deputy Director of Meritorious Officers serving the Supreme True King of Jade Clarity led one hundred and twenty people on a journey.

The envoy and Deputy Director of Meritorious Officers serving the Supreme True King of Jade Clarity led one hundred and twenty people on a journey.

The envoy and Deputy Director of Meritorious Officers serving the Majestic King of Jade Clarity led one hundred and twenty people on a journey.

The envoy and Deputy Director of Meritorious Officers serving the King of the Level Heaven of Jade Clarity led one hundred and twenty people on a journey.

The envoy and Deputy Director of Meritorious Officers serving the King of Vacuity and Nonbeing of Purple Clarity led one hundred and twenty people on a journey.

The Deputy Director of Meritorious Officers serving the King of Vacuity and Nonbeing of Purple Clarity led one hundred and twenty people on a journey.

The envoy and Deputy Director of Meritorious Officers serving the King Who Guides the Immortals of Jade Clarity led one hundred and twenty people on a journey.

The envoy and Deputy Director of Meritorious Officers serving the King of Treasured Numinous Power of Jade Clarity led one hundred and twenty people on a journey.

The envoy and Deputy Director of Meritorious Officers serving the King of the Nine Dark Regions of Jade Clarity led one hundred and twenty people on a journey.

The celestial deities known as the King of the Eight Upright Ones of the Imperial Void, the King of the Nine Heavens of Jade Clarity, the King of Transformations within the Jade Clarity Grotto, the King who Inscribes and Beholds the Jade Void, and the King who Returns to the Highest Purple Clarity, among others, each have one hundred and twenty merit officers, assistant directors, and messengers come forward. “Merit officers,” “assistant directors,” and “messengers” are titles in the celestial bureaucracy, referring to divine officials who carry out assigned duties.

The scripture then lists, in order, the King of the Highest Clarity’s Elevated Article, the King of the Highest Clarity’s Elevated Wisdom, the King of the Highest Clarity’s Elevated Transcendence, the King of the Highest Clarity’s Elevated Instructions, the King of the Highest Clarity’s Empty Elevation, the King of the Highest Clarity’s Observant Elevation, the King of the High Vault’s Supreme Sovereignty, the King of the Supreme Sovereign’s Highest Eminence, the King of the Highest Clarity who Rectifies Affairs, the King of the Supreme Sovereign’s Elevated Assembly, the King of the Supreme Sovereign who Directs and Rectifies, the King of the Nine Yi of the Elevated Heights who Inspects, the King of the Imperial Void’s Balanced Elevation, the Western Director of the Highest Heights, and the King of Elevated Mystery and Virtue. It states that each of these divine offices likewise has one hundred and twenty merit officers, assistant directors, and messengers. Here, “come forth” means that these divine officials step forward or appear in response to a summons.

In the celestial realms of Ziqing, Yuqing, Xuanxu, and others, there are divine officials known as the “Royal Merit Officers, Vice Directors, and Messengers,” with 120 from each group stepping forward. Here, “Merit Officer,” “Vice Director,” and “Messenger” are titles for divine offices in the Daoist pantheon responsible for conveying and carrying out affairs.

There are also ritual offices such as the “Wuwei Purification Ritual Messenger,” the “Supreme Great Mystery Purification Ritual Messenger,” and the “Great Unity Purification Ritual Messenger,” each with 120 stepping forward. “Purification Ritual Director” refers to a divine official who oversees purification ritual affairs. Among these officials, the “Purification Ritual Supervisor” oversees the ritual, the “Petition Supervisor” inspects ritual petitions, and the “Petition Presenter,” “Petition Submitter,” and “Petition Executor” respectively handle submitting, presenting, and carrying out petition texts. A “Caller” is an official responsible for announcing and ushering people in. Listing these offices and their numbers describes the ranks of divine officials summoned to step forward during the purification ritual.

The Jade Clarity (Yuqing), one of the Three Pure Ones (Sanqing) realms in Daoism, dispatches 120 ritual officers for purification rites.

The Lingbao ritual officers for purification rites dispatch 120 people.

The Supreme ritual officers in charge of affairs dispatch 120 people.

The Supreme ritual officers overseeing purification rites dispatch 120 people.

The Supreme ritual officers responsible for correcting affairs dispatch 120 people.

The Supreme ritual officers in feathered robes dispatch 120 people.

The Supreme ritual officers who submit memorials dispatch 120 people.

The Supreme ritual officers who present memorials dispatch 120 people.

The officers who conduct purification rites according to official procedure dispatch 120 people.

The officers of the Three-Five Red Heaven who conduct purification rites and punish rebels dispatch 120 people.

The Supreme ritual officers who present memorials dispatch 120 people.

The officers who conduct purification rites according to official procedure dispatch 120 people.

The officers of the Three-Five Red Heaven who conduct purification rites and punish rebels dispatch 120 people.

The Supreme ritual officers overseeing purification rites dispatch 120 people.

The Supreme ritual officers serving as directors of administration dispatch 120 people.

The Supreme ritual officers who submit memorials dispatch 120 people.

The Jade Clarity’s twenty-four emperors, who collectively command the ritual officers for purification rites, each dispatch 120 people.

The ritual officers under the command of the Wuwei Spirit-Commanding Chief, who oversees the heavens’ 120 bureaus, each dispatch 120 people.

The Jade Clarity Supreme Heavenly King’s ritual officers dispatch 120 people.

The Great Perfected King’s ritual officers dispatch 120 people.

The Great Emperor’s ritual officers dispatch 120 people.

The Supreme Chief, who oversees the heavens’ 120 bureaus, each leads 120 officers and dispatches them with their subordinates. All these officers wear feathered robes, vermilion headcloths, and crowns symbolizing the Nine Virtues. The Wuwei Spirit-Commanding army, numbering nine hundred million cavalry, also sets out.

The Wuwei Great Beginning’s officers each lead 120 people and dispatch them with their subordinates. All these officers wear feathered robes, vermilion headcloths, and crowns symbolizing the Nine Virtues. The Wuwei Spirit-Commanding army, numbering nine hundred million cavalry, also sets out.

The Wuwei Great Beginning’s army of nine hundred million cavalry sets out.

The Wuwei Great Commencement’s army of nine hundred million cavalry sets out.

The Wuwei Supreme Ultimate’s army of nine hundred million cavalry sets out.

The armies of Wuwei Taisu—the primordial source of pure stillness and non-action—set forth, numbering nine hundred million riders.

The armies of Yuqing, Taidi, Gaoshang, Zixu, Yuchen, Ziqing, Ziyang, the Three Sovereigns, the Five Elders, the Nine Elders, and the various divisions of Taishang each set forth, numbering nine hundred million riders.

The armies of the Supreme Net, the Deputy Director of the Limitless Bureau (a divine office overseeing government affairs), the Wuwei Feathered Guard (a divine army of protectors), the Supreme Bear-and-Bearer Inspector of Bandits (a divine army charged with pursuing thieves), the Supreme Deputy Directors of the Three Offices, the Supreme Deputy Director for Exposing Treachery (a divine office charged with detecting wrongdoing), and the various divisions of the Supreme Brave and Upright each set forth, numbering nine hundred million riders.

The cavalry sets forth.

The Supreme Bear-and-Bearer Inspector of Bandits, the Supreme Deputy Directors of the Three Offices, the Supreme Deputy Director for Exposing Treachery, and the various divisions of the Supreme Brave and Upright are listed once more; each sets forth with nine hundred million riders. The armies of Wuwei Jiaozhi, Wuwei Wangfang, Yuanling, Wuwei Upright and Peaceful, Supreme Utmost Peace, Supreme Harmonious Peace, and Supreme Universal Peace each set forth, numbering nine hundred million riders. The Supreme Vajra Cavalry also sets forth, numbering nine hundred million riders.

The armies of the heavens—Qingwei Heaven, Taichi Heaven, Yuyu Heaven, Fanbao Heaven, and Yudan Wuliang Heaven—each set forth, numbering nine hundred million riders.

The troops and cavalry of the Heaven of Transforming in Response to Sounds set out, nine hundred million myriads strong.

The troops and cavalry of the Heaven That Oversees Heaven set out, nine hundred million myriads strong.

The troops and cavalry of the Heaven of Chan Shan, Infinite Life, set out, nine hundred million myriads strong.

The troops and cavalry of the Heaven of Brahmā’s Retinue set out, nine hundred million myriads strong.

The troops and cavalry of the Heaven of Polidahe set out, nine hundred million myriads strong.

The troops and cavalry of Tusita Heaven set out, nine hundred million myriads strong.

The troops and cavalry of the Heaven of Untroubled Joy set out, nine hundred million myriads strong.

The troops and cavalry of the Supreme Nine Heavens set out, nine hundred million myriads strong.

The troops and cavalry of the Supreme Enemy-Breakers set out, nine hundred million myriads strong.

The troops and cavalry of the Heaven of Wudahe set out, nine hundred million myriads strong.

The troops and cavalry of Tusita Heaven set out, nine hundred million myriads strong.

The troops and cavalry of the Heaven of Untroubled Joy set out, nine hundred million myriads strong.

The troops and cavalry of the Supreme Nine Heavens set out, nine hundred million myriads strong.

The troops and cavalry of the Supreme Enemy-Breakers set out, nine hundred million myriads strong.

The troops and cavalry of the Supreme Rebels’ Punishers set out, nine hundred million myriads strong.

The troops and cavalry of the Supreme Spirit-Punishers set out, nine hundred million myriads strong.

The troops and cavalry of the Supreme Spirit-Collectors set out, nine hundred million myriads strong.

The troops and cavalry of the Supreme Eight Powers set out, nine hundred million myriads strong.

The troops and cavalry of the Supreme Three-and-Five Battle Spirit-Collectors set out, nine hundred million myriads strong.

The Supreme Celestial Strongmen, the mighty divine generals of the heavens, set out, nine hundred million myriads strong.

The Supreme Armored Soldiers of the Heavenly Hosts set out, nine hundred million myriads strong.

The Supreme Thunder Lords and Thunderbolts set out, nine hundred million myriads strong.

The Supreme Wind Earl and Rain Master, deities who govern wind and rain, set out, nine hundred million myriads strong.

The Supreme Vanguard General who clears the way set out, nine hundred million myriads strong.

The troops and cavalry of the Supreme Rear Guard General set out, nine hundred million myriads strong.

The Supreme Tiger Warriors, Commandant of the Central Guard, set out, nine hundred million myriads strong.

The Supreme Yellow-Ax General set out, nine hundred million myriads strong.

The Supreme Heaven-Pacifying General set out, nine hundred million myriads strong.

The Supreme Spirit-Punishing General set out, nine hundred million myriads strong; his horses, too, numbered nine hundred million myriads.

The Supreme Tiger Warriors, Commandant of the Central Guard, set out, nine hundred million myriads strong.

The Supreme Yellow-Ax General set out, nine hundred million myriads strong.

The Supreme Heaven-Pacifying General set out, nine hundred million myriads strong.

The Supreme Spirit-Punishing General set out, nine hundred million myriads strong.

The Yuan Supreme Radiant Spirit General set out, nine hundred million myriads strong.

The Supreme Commanding and Correcting General set out, nine hundred million myriads strong.

The Supreme Reliant Duke leads nine hundred million cavalry into action.

The Supreme Generals of the Nine Heavens lead nine hundred million cavalry into action.

The Supreme Armored Generals lead nine hundred million cavalry into action.

The Supreme Generals Who Break the Di lead nine hundred million cavalry into action.

The Jade Clarity Generals of the Capital Calendar lead nine hundred million cavalry into action.

The Supreme Generals of the Three Heavens lead nine hundred million cavalry into action.

The Supreme Generals of the Eight Awe-Inspiring Forces lead nine hundred million cavalry into action.

The Supreme Generals of the Feathered Forest lead nine hundred million cavalry into action.

The Supreme Netting Generals lead nine hundred million cavalry into action.

The Supreme Generals of the Metropolitan Offices lead nine hundred million cavalry into action.

The Supreme Generals of the Banner Heavens lead nine hundred million cavalry into action.

The Supreme Directing-Fast General.

The Supreme Netting Generals lead nine hundred million cavalry into action.

The Supreme Generals of the Metropolitan Offices lead nine hundred million cavalry into action.

The Supreme Generals of the Banner Heavens lead nine hundred million cavalry into action.

The Supreme Commandants of the Thirty-Six Divisions Who Direct the Fast lead nine hundred million cavalry into action.

The troops and horses commanded by the Perfected Lords of the Thirty-Six Divisions of Great Clarity, revered deities of Daoism, lead nine hundred million cavalry into action.

The Supreme Great Generals Who Administer Death in the Thirty-Six Divisions lead nine hundred million cavalry into action.

The Supreme Commandants Who Direct the Fast in the Thirty-Six Divisions lead nine hundred million cavalry into action.

The great generals and troops of the Supreme Lord of the Nine Yi of the East—the ancient name for the eastern peoples—lead nine hundred million cavalry into action.

The great generals of the Supreme Lord of the Eight Man of the South lead nine hundred million cavalry into action.

The great generals of the Supreme Lord of the Six Rong of the West lead nine hundred million cavalry into action.

The great generals of the Supreme Lord of the Five Di of the North lead nine hundred million cavalry into action.

The great generals of the Supreme Lord of the Three Qin in the Center lead nine hundred million cavalry into action.

The Supreme Great General Liaogao leads nine hundred million cavalry into action.

The great generals of the Supreme Kings of the Forty-Nine Heavens lead nine hundred million cavalry into action.

The Supreme Great Jade Clarity General leads nine hundred million cavalry into action.

The Supreme Great Emperor’s General Who Directs the Fast leads nine hundred million cavalry into action.

The Supreme Great Jade Dawn General leads nine hundred million cavalry into action.

None.

The Supreme Great Jade Clarity General leads nine hundred million cavalry into action.

The Supreme Great Emperor’s General Who Directs the Fast leads nine hundred million cavalry into action.

The Supreme Great Jade Dawn General leads nine hundred million cavalry into action.

The Supreme Great General of the Three Sovereigns leads nine hundred million cavalry into action.

The generals of the Supreme Heavenly Emperor set forth, leading nine hundred million cavalry.

The generals charged with inspecting the Supreme Celestial Court also set forth, leading nine hundred million cavalry.

The generals of the twenty-four Most High Imperial Lords of the Supreme Jade Clarity Realm each set forth with nine hundred million cavalry.

The True Officials who govern all regions of Heaven and Earth—including the officials of the thirty-six directions and the True Officials of every township, village, settlement, and district—set forth from the source of chaos, where Heaven and Earth began.

The officials of every rank who preside over purification rites wave their numinous jade-feather insignia, while the ceremonial retinues of deities such as the Three Sovereigns, the Five Sacred Peaks, and the Great One (Taiyi) form ranks beside them. They ride in a thousand chariots and lead ten thousand cavalry, assembling in procession and taking up positions before and behind this servant and this handmaid. The merit officers who assist with the purification rites guard the four directions, while the envoys stand at the center. The feather-robed envoys, immortal boys and jade maidens, and their attendant clerks are all dressed in yellow skirts and feather robes, wearing caps and sashes with tassels hanging down. Holding jade tablets, they stand before me and receive the petitions spoken from my mouth.

The True Officials of the four directions of this place—its province, commandery, township, village, settlement, and district—as well as the envoys who record vital energy and inspect affairs, have all come at my summons. The generals who preside over the purification rites and inspect merit have also come before me to hear the petition spoken from my mouth.

The purification rite envoys of the vanguard and rearguard, who assess merit and carry out punishments, are joined by the Supreme Thirty-Six Divisions’ Commandants, True Lords, Generals, Envoys, Tiger Warriors, and Central Court Officials of the front and rear. Together they oversee the affairs of the Six Divisions and campaign against rebels. They also include the generals of the divisions who suppress treachery and evil, investigate crimes, seize spirits, and destroy demons.

The Heavenly Lords of the Eight Extremities of the circuit of Heaven; the many official lords across the countless heavenly realms of Heaven and Earth; the law-enforcing clerks of the Heavenly Emperor and the Law-Enforcing Heavenly Emperor’s clerks; and the Peace-of-the-Nations Lords, Lords of Joy, Lords Who Encourage Goodness, Lords Who Transform Evil, and Lords Who Subdue Rebels of the Ten Directions, together with their clerks and troops, are all listed here. Also present are the rulers of the Nine Yi in the east, the Eight Man in the south, the Six Rong in the west, and the Five Di in the north; the rulers of the Three Qin in the center; and the official lords who govern the three hundred and sixty covenant tallies and command tokens of Heaven and Earth.

The numinous jade-feather insignia we wear to summon the spirits of the caverns, together with the hundred officials, audience attendants, envoys, official lords, immortal boys, and jade maidens, all hold jade tablets and copy down our petitions. Whatever I present, may this sincere appeal be conveyed and laid before the jade steps and imperial desk of the Supreme Most High, without limit.

The Celestial Masters of the Orthodox Unity tradition of Great Mystery Capital, the masters of the Three Caverns who have completed the register of the Vajra of the Taiyi Wuji, the wife of the Perfected One who holds authority over a certain sacred peak, the Daoist official of a certain bureau who bears the title “Wind-Wielding, Spirit-Cavern, Feather-Taming,” the libationers who offer Qi at a certain sanctuary, and others respectfully bow and prostrate themselves, and, at the risk of their lives, bow again before the boundless Supreme One, the Wuwei Great Dao, the Supreme Emperor of the Mysterious Heavens, the Mysterious and Wondrous Parents, and the Most Exalted Jade Emperor of the Great Dao of Yuchen.

We, your servants, were born in humble circumstances, like insects and grasses. By good fortune we came into the human world and were able to see the light. We have lived to this day only because Heaven covered us, Earth supported us, the four seasons nourished us, the Five Phases brought us forth, the stars protected us, and the sun and moon shone upon us. After the passage of many long years, we chanced to receive primordial Qi—the fundamental energy through which Heaven and Earth generate the myriad things. We were admitted among the ranks of immortals and perfected beings, received the covenant of the True Dao, and glimpsed the mysterious arts of the immortals in the upper realms.

Although we lived in the ordinary world, from our youth we delighted in cultivating the Dao. We withdrew to the mountains and forests, abstained from grain, took medicinal preparations, and journeyed among the great peaks, breathing in the Qi of clouds and mists. Yet the mysterious revelation had not descended, and so we gained no benefit from our cultivation: the Three Corpses, spirits said to dwell within the human body and obstruct practice, had not been expelled; the Red Child, symbolizing the original spirit or pure nature, remained scattered within us; our spirits were depleted and our bodies worn down. Our capacity to reach in all directions had not opened, nor had we gained clear and wise understanding. Our abilities were mediocre, and we could not serve the age; we lacked a proper way to proclaim the teachings, and our faults were many while our merits were few. We had failed the Mysterious Capital, the celestial city of the immortals, and had grown arrogant, self-important, and disrespectful. Our offenses were indeed grave.

Yet the Supreme One’s grace is profound: with benevolence, it nurtures all things without harming them. The Heavenly Elders cherish life, and with boundless compassion cleanse us of our faults. Reflecting on the past, we wished to make amends for our errors, and thus we have been permitted to live until this day. We, your servants, bow our heads and confess our guilt, and respectfully submit our intentions.

By good fortune we have received the teachings of the Great Dao and cultivate the way of Wuwei (non-action). We look up to the boundless Heavenly Worthies and other supreme sages, praying that the realms under Heaven may be peaceful and prosperous, and that the people may live in safety and peace. We, your servants, bow our heads once more in confession, and respectfully submit this memorial.

We, your servants and attendants—the Daoist priests who preside over memorial petitions in Zhaijiao purification rituals—are unworthy, yet fortunate to have received the teachings of the Great Dao and to cultivate the Way of Wuwei (non-action). We look up to the Venerable Heavenly Lord of the Boundless, praying that every state may know peace and joy, and that all people may live in safety.

On the day we received the Dao, the Three Officials—the deities who govern Heaven, Earth, and Water—had already laid down their charge: to help govern the age, regulate primordial Qi, command the human and spirit realms, subdue the myriad spirits, punish evil and suppress rebellion, and establish the foundations of blessing and De. None of this can be carried out apart from the Great Dao; without it, there can be no true purity, deliverance, or flourishing of the myriad things. We must aid the people so that the state may be stable and its people live in peace.

We now respectfully submit this account in accordance with the documents, on behalf of the male and female believers of a certain prefecture, county, and village, including the libationer So-and-so. They have often failed to uphold the Daoist teachings and have not yet understood the Great Dao. Their accumulated errors have therefore come under scrutiny, and they have met with illness and misfortune. Wang Jia is ill today, weakened and in grave condition; some have been bedridden for years, while others face legal proceedings. Wang Jia and the others fear that, should their illness worsen, they will fall into the long night of the netherworld. They have therefore invited us to their home and asked us to make a reverent petition on their behalf, confess their offenses, and investigate and avert the offenses concerning life and death associated with the roots of the Seven Generations (the roots of their ancestors and clan). They have listed their deceased ancestors of nine generations, So-and-so, through their late father, So-and-so, a total of several people. Their tokens and statements are submitted together; the details are recorded separately.

The relatives of Wang Jia’s household who died before or after one another pursued official careers while alive. Their family origins, ancestral foundations, and matters concerning offenses in life and death have been recorded. The deceased ancestors of nine generations, So-and-so, through their late father, So-and-so, a total of several people, are listed separately with their tokens and statements. We respectfully submit this account for review.

In the Wang Jia family, some ancestors or later deceased relatives had held office as their profession while alive, obtaining posts through their official status and family connections. They had served as emperors, lords, regional governors, provincial inspectors, officials of two thousand piculs or other high rank, commandery administrators, county magistrates, county chiefs, deputy magistrates, or county commandants; some had been officials and ministers during the Han and Wei dynasties, yet lost their integrity when enforcing the law. Some used their power to bully the weak and wrongfully harm the innocent. Some showed no reverence above for Heaven and Earth or below for the spirits, made laws on their own, and failed to follow Daoist teachings.

Others showed disrespect to their rulers and contempt for their subordinates; as fathers they were unkind, and as children unfilial; as husbands they were harsh, and as wives disobedient. Some engaged in sexual misconduct both within and outside the household, abandoned the righteous way to follow deviant practices, or deposed the principal wife’s son and installed a son by a concubine in his place. Some brought down the state and plunged the realm into turmoil. Some favored maidservants and concubines until the family’s moral order fell apart. Others defied penal laws and instruction, cursing one another; brothers lived in discord, and relatives harmed one another. Some fought over money, servants, fields, and houses, beating one another, letting their hair hang loose, and offending the Northern Lord, the deity who presides over punishments in the northern underworld.

These people face punishment and interrogation, and the calamity also reaches their descendants. The souls of the dead are tried and punished in the Heavenly Prison, the underworld, and the Twenty-Four Prisons of Mount Tai—legendary places of punishment in the realm of the dead. Unable to endure their suffering, they draw their living relatives into it and demand that the living take their place and pay for their sins, bringing calamity upon their descendants in later generations.

Today, we, your servants, perform a purification fast and offer prayers on behalf of Wang Jia. We report to the powers above and give thanks for Wang Jia’s deceased ancestors of nine generations, as well as the deceased father Jia and several others. While alive, they committed various wrongs and offenses. Their harmful deeds were passed down and have entangled the living. These cases are recorded in the Twenty-Eight Lunar Mansions, the Thirty-Six Celestial Offices, and the Nine Offices of the Mysterious Courts—the divine bureaus of the heavens. They have remained unresolved for many years and have yet to be cleared.

Through this ritual, we now respectfully petition the hundred officials of the celestial realm, their thousand chariots and ten thousand mounted troops, and the twenty assistants and prison officers under the command of the Lord of Mount Tai, the deity who governs the underworld, to investigate the cases of Wang Jia’s deceased father Jia and the others. Which divine office had jurisdiction over them? What caused their deaths? Which office was implicated, and which deity did they offend? Let the inquiry extend to ancestors of the ninth, eighth, seventh, sixth, fifth, and fourth generations, as well as grandparents, parents, siblings, aunts, uncles, and other relatives. Let it also establish what wrongs Wang Jia himself has committed, which deity he has offended, and what kinds of ghosts and spirits he has wronged.

We also ask that every form of punitive claim be investigated: the true officials of the local community, the shrines and altars beneath the trees, the spirits of mountains and rivers, and the deities of the Five Sacred Peaks and the eight directions; as well as the district marquises, the officials who serve under the bells, the record keepers, the River Lords, and the spirits of bridges and waters—including the River Lords, Water Emperors, Water Assistants, and the deities of the water offices. It may be that ordinary people such as Wang Jia do not know what they have offended. Even if they have already confessed their guilt, they may still not have received pardon or blessing.

It may also be that certain ghosts who receive offerings still refuse to release their hold, imprisoning the Three Hun and Seven Po souls of everyone in Wang Jia’s household. Women, it is said, have fourteen souls. When souls are held captive, people may fall ill and remain bedridden for years, or suffer calamities in the netherworld, with their lives hanging in the balance. If the innocent have been implicated only by lingering traces of the past, or if spirits greedy for sacrificial food have harmed their souls without cause, leaving them bedridden for a long time, suffering year after year, and facing peril to their lives—yet show no fear of the prohibitions enforced by the awe-inspiring might of the Mysterious Capital, the abode of the celestial deities…

The fasting officiants and all the officials respectfully summon Taiyi, the Three Sovereigns, the divine generals of every department, the heavenly soldiers, and the mighty warriors. In due order, subdue the great demons and escort them to the Northern Prison of Tianyi; immediately execute the lesser demons.

If a member of Family Jia has relatives who died before them and whose offenses after death have not yet been absolved, may their shackles be loosed according to their wishes, through the power of pure primordial Qi, and may their souls and spirits be pardoned and released. If they were imprisoned because of a fault of Jia’s, may these entanglements now be dispelled. The fasting officials light bright lamps for Family Jia above the Nine Heavens and below the Nine Earths. May the Twenty-Eight Lunar Mansions examine and judge the matter according to its circumstances, destroy the records in the Celestial Bureau, and sever the documents of the Earthly Bureau, which oversees affairs of the underworld. When the fast is complete, may these offenses be removed at once. In this way, they may receive the grace of the Great Dao, which restores life to white bones.

We humbly pray that divine power will manifest its efficacy, bringing peace and ease to all nations, with the Yi and Xianbei peoples each guarding their own lands. May the seasons favor the crops, may every year bring a harvest, and may peace reign throughout the realm and the people live in comfort. May all receive deliverance, from the ruler, ministers, princes, and kings to the common people, and including all living beings and practitioners of the Dao across the four seas and the Five Sacred Peaks. May officials and ritual libationers, men and women throughout the realm, pass through an age of calamity and evade the disasters of the Yang Nine and Six Hundred, so that they may truly serve the sage ruler.

We, your servants, now uphold the teachings of the Great Dao, crossing mountains and ridges and making our homes in caves. At times we go among the people to proclaim methods of examination and correction, provide healing, and establish merit in the Heavenly Treasury. Some encounter misfortune, slander and slight the Three Treasures—the Dao, the scriptures, and the teachers—or harbor the intent to harm others, defy Heaven’s principles, and betray the Dao’s righteousness. May they repent and awaken, be granted an audience with the Highest Perfected Ones, turn away from evil thoughts, accumulate abundant merit and virtue, and increase in intelligence and wisdom.

May all of us, your servants, and our ancestors of three generations, our five forebears, and our parents of seven generations receive deliverance, and may all that the myriad families look toward be fulfilled. Finally, we respectfully invite all the officials presiding over the Zhaijiao rite to descend together and oversee the ceremony. May those who harbor evil thoughts reform themselves, accumulate abundant merit and virtue, and increase in intelligence and wisdom.

We, your servants, and our ancestors three generations back, our forebears five generations back, and our parents throughout the past seven generations have all received the grace of deliverance and ascension to immortality. The people of the realm, too, are filled with hope, wishing their heartfelt desires to be fulfilled. We respectfully petition the officials who oversee the purification rite: may you all descend together. To the attendants on duty overseeing the rite, the boys and jade maidens in charge of incense, the minor clerks and messengers, and all the other officials: please receive all that we, your servants, have presented here. We humbly ask you to forgive every sin, deception, and fault committed by the family of Wang Jia. From this day onward, may blessings extend throughout the ten directions, and calamities sink into the Nine Obscurities, that far-reaching realm of darkness. We respectfully submit this petition. We then perform the rites, bowing in homage and offering thanks to the Heavenly Worthy. We, your servants, so-and-so and others, tremble with reverence, bow our heads, and submit this petition.

I, so-and-so, belonging to such-and-such prefecture, commandery, and county, respectfully submit this petition before the jade desk of the Supreme Venerable of the Limitless, the Great Dao of Wuwei, the Most High and Venerable One.

In the year of the Grand Year marked by such-and-such, such-and-such township and village in such-and-such county and commandery respectfully submit this petition.

The above is an official petition presented to the deities. Its form resembles a formal memorial and was transmitted by perfected beings, so it should be used with care and must not be altered at will. If the matter being requested concerns illness or an emergency, state the circumstances clearly according to the specific cause. Keep the wording concise and remove unnecessary detail.

The petition must be presented before the jade desk.

In the year of the Grand Year marked by such-and-such, such-and-such township and village in such-and-such county and commandery respectfully submit this petition.

The above is an official petition presented to the deities. Its form resembles a formal memorial and was transmitted by perfected beings, so it should be used with care and must not be altered at will. If the matter being requested concerns illness or an emergency, state the circumstances clearly according to the specific cause. Keep the wording concise and remove unnecessary detail.

After the official petition rite is complete, proceed with the incense offering, prostrations, and repentance rites, following the procedures for the Midyear and End-of-Year observances. Once the ritual procession—reciting scriptures, bowing, and performing the other prescribed rites—is complete, follow the usual procedure, then conclude the rite at the incense burner and withdraw.

When the host takes leave, arrangements should be made according to the person’s rank and status, and whether they are a Daoist priest or a member of the lay public. The general procedure is as follows:

When making a statement, list the names and generations of ancestors within nine generations, along with how they died, at the beginning. For those who died in recent times, give as much detail as possible about the date and time of their death from illness, in infancy, or by accident, and where they were buried. Record whatever is known and attach these details to the end of the document.

Use titles according to the period, noble rank, and official post. For rulers of the Tang, Yu, Xia, and Yin periods, use the contemporary title “emperor” or “king”; their heirs should be called “Crown Prince.” For nobles in states such as Jin, Chu, Qi, and Qin, use their noble titles: duke, marquis, earl, viscount, or baron. Within the household, use posts such as “minister” or “minister of state.” For heads of provinces, commanderies, and counties, as well as governors, provincial inspectors, commandery governors, interior ministers, magistrates, chiefs, chancellors, and commandants, record the actual official title held at the time. Daoist practitioners should likewise be identified by their status, such as “Master of the Three Caverns” (a master versed in the Daoist scriptures of the Three Caverns), “Master of Such-and-Such Mountain,” “Libationer of Such-and-Such Parish,” or Daoist. Ordinary men and women in provinces, commanderies, towns, and villages who follow the Dao should also be identified according to their status. Anyone who is not an emperor or empress should be called simply “male or female commoner”; there is no need to add “follower of the Dao.”

The practitioner’s status should also be specified. Disciples who safeguard life and cultivate Daoist methods may be identified according to the teachings they received, with designations such as “deity of the Three Luminaries and Three Caverns,” “Dongxuan,” “Dongzhen,” “pure believer,” or “Three Treasures, Ten Turns.” A man who has received a parish (a Daoist office or ritual transmission) should be described as “Such-and-Such man, recipient of a parish.” A man who has not received a parish but has received a scripture, or who has received no scripture but performs the suburban sacrifices, should be called “subject.” A woman should be called “consort” according to her corresponding status. The titles, ranks, and forms of surnames used for wives and concubines differ; the specific rules are set out in the transmission ritual.

The document should also state the person’s age, current residence or official post, and location within a province, commandery, county, town, or village, as well as any palace, government office, or lodging. It should conclude with “I bow my head and beg for grace.” If the person making the statement is an emperor who ruled the realm in a past dynasty, they should say that, through karmic connections accumulated over distant kalpas, they have now come to receive blessings and good fortune, and that since ancient times they have revered the Great Dao. If they once served worldly gods, they should say that they did so because of karmic obstructions from the past. If they served the Buddha’s teaching, they should say that, through connections from former lives, their generations have believed in the Buddha’s teaching. If they formerly served no gods or religion, they should say that their karmic obstructions are heavy and their mind is clouded, that they do not recognize the gods, and that throughout all their past lives they have never revered the Great Dao.

I served Duke of Zhou and Confucius, the sages of Confucianism, upholding benevolence and righteousness from generation to generation. I revered the ancient kings and took Duke of Zhou and Confucius as my teachers. With sincere hearts, we performed the sacrificial rites and thus received Heaven’s protection and favor, attaining honor and glory. Through inward insight, we received instruction, and through the Daoist teachings, we safeguarded our nature and life.

For an emperor who has inherited the throne, one may say: “By Heaven’s grace, I enjoy the blessings of peace, prosperity, and flourishing fortune. My ancestor, Emperor So-and-so, and my father, Emperor So-and-so, were originally devoted to learning. Later, in keeping with the times, they entered public service or withdrew from it, and their ranks and stipends passed down in succession. Suddenly, Heaven’s mandate descended and changed the established rites of robes and headgear; I therefore inherited the throne, attaining the height of honor and good fortune. My heart is filled with gratitude. Yet the great enterprise of the state had only just begun when the late emperor suddenly passed away. Peace under Heaven has not yet been achieved, and the legacy of virtue and achievement remains for the present emperor to complete.

“But So-and-so’s deliberation is not sufficiently thorough, nor is my insight equal to Heaven’s clear discernment. I am therefore unable to bring peace to the realm and liable to offend the spirits. The voices of frank remonstrance have fallen silent, and the counsel by which ministers might remedy their ruler’s faults has not reached the throne. Evildoers like the Xia arise repeatedly, and violent forces like the Yi and Di often rebel. Heaven and Earth are out of harmony; the courses of the sun, moon, and stars have become irregular. Floods and droughts follow one another, epidemics spread without end, and strange portents appear throughout the realm. Funerals and illnesses come one after another.

“My ancestor, Emperor So-and-so, supported the realm through his own achievements and hoped to preserve the state through virtue. Thinking of these things, I am distressed and fearful, as though standing beneath a blazing sun. Yet now I have received abundant blessings, and honors and ranks have come to me in succession. According to the theory of the Five Phases’ virtuous cycles—which explains the rise and fall of dynasties through Metal, Wood, Water, Fire, and Earth—one dynasty belongs to the Fire of Tang, another to the Earth of Yu, another to the Metal of Xia, another to the Water of Shang, and another to the Wood of Zhou. Reasoning from the sequence of the Five Phases, when the virtue of a cycle flourishes, its mighty radiance gathers, and the greatest blessings descend.”

For someone who has gained the throne through abdication, one may say: “Emperor So-and-so examined where the dynastic mandate had come to rest and abdicated the throne in my favor, entrusting the realm to me. My virtue is shallow, and I am filled with alarm and unease. I repeatedly declined and tried to step aside, but permission was never granted.

“For someone who has gained the throne through warfare, one may say: ‘Emperor So-and-so was fortunate enough to rely on the blessings accumulated by his ancestors and ascend the throne, yet he overturned the Five Constant Virtues and spread harm throughout the four seas. So-and-so was cruel and tyrannical, as these deeds attest; he seized power through violence, like a jackal or tiger, and his crimes surpassed those of ordinary people. So-and-so carried out Heaven’s punishment and has now eradicated that band of wicked men.’”

Some people distance themselves from the sages and draw close to fools and treacherous flatterers, entrusting court offices, both within and beyond the palace, to those unfit to hold them. They abuse their power and authority, oppressing everyone. Some go out at night to drink, cannot tell right from wrong or good from evil, act cruelly, and refuse to repent after doing wrong. Some commit offenses without realizing it; some recognize their mistakes but refuse to correct them; others mend their ways only to repeat the same offenses. They are fickle and inconsistent, harming the people and violating all living beings. They damage Daoist temples and monasteries (palaces and temples of the Daoist religion) and quiet meditation retreats, steal offerings dedicated to the Three Treasures (the Dao, the scriptures, and the teachers), and falsely invoke the name of the Ten Directions (Daoist temples and communities of believers everywhere). They overturn the order of Yin-Yang, disrupt the proper relations between men and women, behave licentiously and without virtue, and abuse the innocent and chaste. As time passes, guilt and calamity accumulate without respite, and their lives hang by a thread.

They also often have ugly, chaotic dreams in which the deceased appear among these visions. Strange manifestations and calamities arise one after another, too numerous to describe. Sometimes, on a certain month, day, and hour, they hear or see something; sometimes, on a certain night, they dream of something. Judging by the signs before and after these events, there are only omens of ill fortune and no signs of good fortune. Without relying on the Great Dao, there is no hope of rescue. They should therefore devote themselves wholeheartedly and sincerely, entrusting their lives to it and relying on the Mysterious Truth (the profound and wondrous true Dao), so that the myriad spirits may unite in radiant harmony and be moved to pity and relieve the suffering of living beings.

As for empresses and consorts, noble ladies and princesses, princes and imperial sons, members of the imperial clan, and marquises and earls: some are joined in marriage to the emperor and serve in the palace; born into the imperial house, they are connected by clan ties to the ruling family, inherit the blessings of their ancestors, and pass down their noble status through the generations. Some serve as local officials or enter the court to take part in affairs of state. Some hold civil or military posts and enjoy high rank and generous stipends. Others serve as commandants, deputy officials, or gentlemen in provinces, commanderies, and counties; they are granted founding titles, carry tally tokens and ceremonial standards, serve as guards at the ruler’s side, and oversee important affairs.

Still others are charged with conducting government business, offering assistance, redress, and correction; submitting remonstrances and speaking frankly in counsel; managing affairs and providing advice; keeping records and documents, devising strategies, and taking part in court decisions and deliberations behind the curtains.

Some people hold low status and are stationed for long periods in remote regions, or are repeatedly imprisoned. Some perform forced labor on the water or on land, or are sent elsewhere on missions. Their journeys are arduous, and along the way they must scout and keep watch, placing them in danger.

Some receive generous salaries and hold eminent positions, yet feel that their abilities are inadequate to handle their responsibilities. Others come from humble backgrounds but win favor and take on important posts, drawing slander and resentment from people both inside and outside the court, and even being cursed without cause. Some lack the wisdom to govern well, and their actions bring no benefit to the state. When they try to comfort and receive others, they provoke resentment instead; rumors and slander follow one after another. With no support from the court or the people, they are left isolated, fearful, and in danger. They labor day and night, hoping to keep pursuing their ambitions, but the accumulated ills of earlier generations weigh on them, and the many affairs of the world are difficult to bring into order. Old and new measures alike invite resentment, while people near and far lament.

Some secretly form grudges and, in their anger, commit violence without restraint. Driven by evil intentions and worldly desires, they collude with spirits, summon strange and malign forces, and form factions that feed calamity, waiting for a chance to rebel. Disaster may strike at any moment. Others commit offenses either in life or after death, and over days and months their guilt deepens. Some are misled by others; some do evil on their own and bring harm upon themselves; some are pressured by their elders into planting the seeds of wrongdoing. Still others relentlessly drive people under them to commit all manner of wicked acts. If rulers, relatives, and friends do not counsel and correct them, and teachers, disciples, and companions offer no warning, their misconduct is allowed to grow. They become entangled in one another’s wrongdoing, and calamity follows.

Some repeatedly perform rites of repentance and submit petitions during Zhaijiao (purification rituals)—prayer documents presented to the gods while observing purification—yet still receive no response. This may be because their offenses are grave, or because they do not know the subtle methods of protection and so cannot attain deliverance. Those who occupy the precious imperial throne must fear they are unequal to the task, and conduct themselves with trembling care, as if walking on thin ice or beside a deep ravine. If elders or juniors in the family suffer misfortune, its causes should be recorded separately according to their source. The days and months pass swiftly; before long, ten days or half a month have gone by.

One record states: “Since ascending the throne, a certain year and month have passed, yet governing affairs have repeatedly been obstructed and the world remains unsettled.” Or it may record that an emperor without legitimate standing raised troops in a certain province, or that a self-proclaimed king rebelled in a certain commandery.

In some places, dogs and rats steal, while wandering spirits wreak havoc among the mountains and rivers. The authorities pursue them but never manage to capture them. In other places, wars end in defeat: armies are destroyed, territory is steadily seized, and the nation’s situation grows more desperate by the day. There are also ministers who abandon the right path and plot rebellion. Powerful officials gradually develop disloyal intentions and obstruct edicts, preventing the ruler’s commands from being carried out. Members of the imperial clan are gradually stripped of their positions; close relatives suffer wrongful accusations and are punished in violation of the law; and guards in the ruler’s service are killed one after another. Cruelty and violence are about to take hold, and great disorder is on the verge of erupting. Innocent people are demoted and cast aside, while the state weakens, declines, and collapses. All this is caused by past transgressions and coincides with a dangerous period, as the nation’s fate nears its end. We implore that lives already spent be prolonged and further extended.

In some places, no rain has fallen since a certain day in a certain month of a certain year. Even now, rivers are dry and all things wither and burn. In other places, rain begins at a certain time and continues without end for ten days, several months, or even year after year. The sun and moon encroach upon one another, and the stars intrude upon one another. Mountains collapse and the earth sinks; fog fills the air; strange signs appear, including blood rain and falling stars, more than once. There are also deep snow and ice, fierce winds that snap trees, wicked people speaking like ghosts, and children’s rhymes that spread for a time. Some people wear strange clothing, portending calamity. Corpses litter the roads; floods and fires come one after another; court and countryside alike are distressed and disordered; people near and far are fearful and confused; famine drives the people into exile; and theft is widespread.

Some high ministers abandon proper conduct, while the common people disregard the law. They deceive both people and the spirits, and conflict and disorder rage within and without. Some fellow practitioners spread heretical teachings and false theories, fabricating strange occurrences. Conditions grow more chaotic and perilous with each passing day, and instruction loses all order. Refined poetry and music have long gone unheard, while lawsuits continue to multiply. Some abandon the right path and enter deviant ways, attacking the Three Venerable Ones, the sacred figures honored in Daoism. Others steal scriptures in their greed to become masters. Some invoke Daoism’s name to practice wicked arts and plot wrongdoing, using illusions to mislead the people. They cobble together true scriptures, scramble their passages, invent content from nothing, and violate the principles and abandon the foundations, yet believe themselves to be right. Claiming to possess a genuine transmission, they spread these teachings. Many people readily believe such claims but refuse proper instruction; even when they accept it, they fail to master it.

Some people suppress the worthy and wise, invoke the name of authentic scriptures to alter their order and invent material, contradicting the principles and losing the original purpose. Yet they insist they are right and spread their claims everywhere under the pretense of an authentic transmission. Some are greedy for too much: they have no time to absorb what they acquire, and then pass it on inaccurately. Some reject the worthy and wise, choosing instead to follow the foolish and ignorant. Some stubbornly cling to their own views and force themselves to associate with people they do not trust. Troubled by deviant and deluded matters, they fail to reflect on themselves; along the way they vent their grievances and question the divine powers. What they study brings no results, and what they do does not succeed, yet they still think themselves right and even slander the immortals and perfected beings.

Others once received Fulu (Daoist registers and talismans, which mark the status and duties of the recipient), the treasured scriptures of the Three Caverns (a classification of Daoist texts), secret writings of the immortals, and texts such as jade characters and dragon script. But war, theft, fire, flood, or losses along the road caused all their scriptures to be scattered and lost. Some lost particular registers and scriptures, and were punished with demerits by the officials of the netherworld, demoted and exiled to this day. Though they have now received some registers and scriptures, they have yet to obtain others. They remain anxious, and although they wish to do good, things do not go smoothly. They are repeatedly scrutinized and punished, left in hardship and distress, with all manner of suffering falling upon them.

Now, at the start of their term of office, So-and-so A and So-and-so B begin praying for deliverance from calamity. Heaven and Earth are vast, and the years stretch on; Yin and Yang revolve as the old year gives way to the new. Auspicious days and festivals sometimes coincide with the year of one’s birth or one’s birthday, when one is subjected to examination and punishment, and hardships come one after another. Some, too, feel deep gratitude on their birthday, yet suffer from imbalanced weather, epidemics, and illnesses such as wind-taxation and deficiency heat. Some have endured a particular illness for a long time; in others, the illness flares up on a certain day in a certain month and year, sometimes easing and sometimes worsening. Its changes can be described in accordance with what happened before.

Some dream of the deaths of rulers from former dynasties, with rulers and ministers bringing accusations and grievances against one another and fighting without end. Or groups of evil spirits and demons impersonate others, falsely claiming to be aggrieved enemies; sometimes their forms appear indistinctly, giving rise to all kinds of frightening and uncanny events.

Since the creation of Heaven and Earth, the Five Virtues—the five cycles of power that govern the rise and fall of dynasties—have continually succeeded one another. This was so in the past and remains so today: the cycle turns without end. Wise and enlightened rulers have risen one after another, not merely because they followed the natural Dao, but also because they conformed to the enduring laws of the sacred. When rulers enact teachings and align themselves with the Dao, their dynastic line can endure; when their decrees violate what is right, power soon passes to another. When two good practices are present together, the state flourishes and all under Heaven may be handed over through abdication. When a single evil runs rampant, war and disorder arise. A certain emperor was cruel and vicious; Heaven had long known of his deeds. The court and the people alike had turned against him, and he was finally destroyed as a result.

A certain person, or that person’s grandfather and father, served in office with complete loyalty and achieved merit in the places where they were posted. The spirits commended their righteous conduct, and the people remembered their kindness. That person and others slew the ruler who had forsaken the Way, and were compelled to submit to and support the new ruler; or they joined that person and others in carrying out a just punishment and quelling the disorder. Events had reached this point because Heaven’s mandate had come to rest where it did. The measures previously abolished had all been taken out of necessity, not by deliberate choice. (This passage appears twice, with the same meaning.)

Now that Heaven’s mandate has shifted and the order of Heaven and Earth has changed, the realms of the dead and the living are moving toward harmony, and auspicious signs should flourish. Yet if strange dreams or portents still appear, or malign spirits manifest and make their voices heard, it must be that jealous ghosts and resentful spirits are trying to interfere and cause trouble. Without the power of the Dao, they cannot be dispelled. If they are demons or resentful ghosts, they should be swiftly subdued; if they are the true spirits of the deceased, they should at once be guided back to the proper path. Answering resentment with resentment only deepens hatred and guilt; answering it with De (Virtue/Power) brings forth many blessings. The perfected ones of antiquity did not hold on to old grudges. Would the spirits and ghosts of today still harbor resentment from the past?

May Heaven guide all people away from evil, erase their enmities, resolve their disputes and lawsuits, and bring joy to both the living and the dead. If someone’s allotted span meets an adversity and disaster seems imminent, may divine power come to the rescue, carry them through danger, and naturally grant them blessings in the unseen realm. The only concern is that they may still be unable to keep themselves safe. If someone faces trouble or danger in public or private affairs, is frightened by strange dreams and runs about in alarm, or suffers difficulties such as relocation or lost possessions, they may make a vow and establish a purification rite to pray for help, according to their circumstances. If, on a certain year, month, and day, for a certain matter, they made a prayerful vow through a certain Daoist at a certain place, and later received grace and had their wish fulfilled, they should honor the promise they made beforehand.

Even if what I prayed for did not come to pass, I have still received grace that has sustained me to this day. I reflect on my own failings and dare not blame Heaven or others. Since I once set my heart on this aspiration and made a vow, I dare not break or betray it. I now establish a purification offering and make a devotional offering, praying for grace and protection in the days ahead.

For a purification offering held on the occasion of a funeral, the statement may be made as follows: Our deceased ancestor, Emperor so-and-so; our deceased father, Emperor so-and-so; our deceased uncles, brothers, and nephews, Prince so-and-so; our deceased aunts and sisters, Princess so-and-so; and the minister so-and-so, passed away on such-and-such a year, month, day, and hour. We are filled with grief, and regret what we failed to do, which can no longer be made right. The departed one’s divine radiance no longer appears, and the sword and shoes they wore in life have returned to dust. The world is full of troubles, and we can only carry out the funeral rites according to custom. The tomb was built on such-and-such a year, month, day, and hour, and a permanent resting place was chosen on such-and-such a month, day, and hour. As we remember the departed, our grief grows deeper with time, yet we do not know where the soul and spirit of the deceased so-and-so have gone. Now, on the twenty-first day after death, at the Yu sacrifice, the Xiang sacrifice, or the anniversary of the death, our grief deepens still further. We therefore rely on the Daoist method and pray for grace and protection.

I have heard of the wondrous teachings of the Great Dao: through a natural purification fast, conducted in accordance with Daoist methods, one may accumulate profound merit and vast blessings, saving and liberating countless beings. With reverence, I present this prayer on the occasion of the purification offering. I respectfully invite the ritual masters and Daoist priests to perform the rites, and ask them to bestow blessings and grace, and to confess and petition on behalf of the deceased. May they seek pardon for the shortcomings of ordinary people who could not do everything properly, and cleanse the sins and calamities accumulated in both recent and distant times. May they deliver the parents of the Nine Generations of Ancestors, the ancestral spirits of the Seven Temples, the deceased so-and-so and their relatives on both sides of the family, and the ancestors of the ducal and marquis families through the generations. For families below the rank of minister who have no ancestral temple, this may also be expressed as the Seven Generations of Ancestors and all the departed. May they all leave the hells and ascend to heaven, be renewed through refinement and deliverance, rise to a state where karmic hindrances are exhausted and afflictions ended, and unite with the Dao in true realization.

We also pray that those still living receive blessings and protection: may tombs and other graves be secure, and calamities brought to an end; may palaces and residences, or the homes of ordinary people, receive blessings; may disasters not arise, warfare cease, and harmony prevail between those above and those below.

May the Supreme Sovereign, [name], and the Empress Dowager, [name], unite with the Dao and attain the True, receiving the Dao’s protection and bringing benefit to the living. May mausoleums, non-celestial tombs, and all graves be secure and disasters cease. May palaces, estates, and the homes of ordinary people receive blessings, free from calamity; may warfare end and harmony prevail above and below.

May the Supreme Sovereign, [name], and the Empress Dowager, [name], enjoy health and well-being in their food and drink, and may the Six Palaces be at peace. May princes and nobles, great and small; consorts and princesses within and beyond the palace; and people throughout the court and across near and distant lands all find peace. May Heaven and Earth be in harmony, and the movements of the sun, moon, and stars be balanced and clear. May the four seas be calm and the five grains abundant. May peoples of the borderlands and hostile forces be subdued and submit, and may former enemies and those who hold debts be reconciled.

If someone in a certain province stirs up rebellion, may they be swiftly restrained; may traitors be put down in time and bandits eliminated forever. May the rites and laws be unified, and may all under Heaven be peaceful and harmonious. May the people rejoice and the world be at peace. May all kinds of beings in the boundless worlds, whether already born or not yet born, fulfill their wishes, leave sorrow and suffering behind, and attain freedom and release.

May [name] pass safely and auspiciously through spring, summer, autumn, and winter, and may their illness soon be cured. One may also pray for a particular matter to go smoothly, for peace throughout the world, and for all beings to fulfill their wishes, leave sorrow and suffering behind, and attain freedom; may [name] enjoy health in all four seasons, remain auspicious, and recover from illness soon.

May a particular matter surely come to a successful conclusion; may troubles be dispelled, prestige flourish, wisdom become clear, and Heaven grant enduring blessings. May benevolent spirits of the ten directions guard body and life, and may the divine officials who govern the Three Realms bestow good fortune and dispel misfortune. May humans and spirits together offer protection; may the body be firm as vajra, the wish for long life be fulfilled, and good deeds receive their reward.

Those of high rank, from kings and dukes downward, must not say “Heaven’s bestowed blessings” when making a prayer; they may say “blessings” instead. Those below the rank of duke or marquis should say “years and longevity.”

One should also honor those in positions above and treat those below with kindness, keeping harmony within and beyond the household and avoiding slander. May official rank and stipend rise step by step, studies reach fulfillment, and the merits of cultivating the Dao and accumulating De flourish and become renowned. Whether traveling back and forth or going out to attend to affairs, may the roads in all four directions be clear. May plans come to fruition and all endeavors proceed smoothly. May the young and old in the household conduct themselves appropriately, property continue to grow, skills and arts of ritual practice prove effective, descendants thrive, and the Daoist teachings be renewed day by day. All these things depend on the boundless grace of the Great Dao. With this, I respectfully take my leave.

On such-and-such year, month, and day of the Grand Year.

When those who have received scriptures and precepts take their leave, they should follow the procedures governing the conduct of teacher and disciple. From the emperor down to ordinary people, each should act according to their circumstances. When one personally submits a memorial and receives esoteric scriptures and charts, the wording of the leave-taking text should likewise follow the established procedure; any necessary additions or omissions may be adjusted to suit the circumstances. When transmitting to another, or transmitting on one’s own, use the wording given above in the report. Large-scale official ceremonies should follow the provisions given below. The specific rite is as follows:

Face north and beat the drum thirty-six times.

My name and the thirty-nine households of perfected spirit officials assigned to the limbs and body within me all appear together. To my left and right appear the Flying Immortal Jade Void Attendants, the Five Emperors’ Five-Colored Primordial Sovereign Perfected Ones, the Flying Dragon Merit Officers, and the Immortal Messengers, thirty-six of each.

The Jade Void Attendants hold flying-immortal feathered insignia and standards that shine toward heaven in nine colors. The Five Emperors’ Five-Colored Primordial Sovereign Perfected Ones hold the spirit banners of the Five Emperors for commanding demons. The Flying Dragon Merit Officers wear caps and feathered robes, with golden phoenix seals of the perfected ones at their waists. The Immortal Messengers wear the intertwined Seven Primordials at their waists and carry jade tables. They stand in ranks before us, receiving the secret words spoken from our mouths. They ride golden-rooted carriages beneath purple canopies, with vermilion shafts and jade-adorned bodies, flying among the clouds. Attending them are twelve Golden Immortals and Jade Boys, and twelve Great Hua Jade Maidens; on either side, 240,000 Heavenly-Rising Feathered Riders, mounted on dragons and tigers, form up in orderly ranks.

Nine each of the Phoenix-Robed Jade Boys and Maidens from the Palace of the Emperor’s Seat appear; so do the Mysterious Primordial Jade Boys and Purple-Robed Jade Maidens from the Palace of the Central Origin, and the Phoenix-Robed Jade Boys and Enticing-Robed Jade Maidens from the Palace of the Guiding Spirits. Nine each of the Vermilion-Robed Jade Boys and Feather-Robed Jade Maidens from the Palace of the Supreme Venerable appear, as do the Brocade-Robed Jade Boys and Phoenix-Robed Jade Maidens from the Palace of the True Origin, and the Vermilion-Brocade-Robed Jade Boys and Maidens from the Palace of Commemorative Radiance. Nine each of the Feather-Robed Jade Boys and Brocade-Robed Jade Maidens from the Palace of the Most High appear; so do the Cloud-Brocade-Robed Jade Boys and Vermilion-Brocade-Robed Jade Maidens from the Office of Hidden Bonds, and the Flying-Brocade-Robed Jade Boys and Gauze-Robed Jade Maidens from the Office of Assembly and Accord.

Twelve each of the Wuwei Merit Officers to the left and right, the Primordial Beginning Merit Officers who Marshal the Spirits, the Taiji Merit Officers, and the High Jade Boys and Maidens appear. Twelve each of the Supreme Attendants and the Great Mystery Messengers appear as well. The thirty-six divisions of commanders belonging to the spirit-mustering troops each lead nine hundred million cavalry into view.

This passage describes the manifestation and reception of deities during a ritual. Merit Officers, Messengers, Jade Boys, and Jade Maidens line up according to rank, bearing ritual implements and receiving secret words. Their carriages, cavalry, and troops accompany them, displaying sacred majesty.

The True Officials of the Land throughout the Three Realms, who govern the land in each region, manifest their ceremonial retinues and array themselves on every side. They take their places to the left and right, before and behind, and remain stationed in the air, each carrying out their duties. Jade youths, Jade maidens, and envoys who communicate with the Dao fly upward into the Purple Void, the lofty realm of the immortals. They ascend to the towering jade chambers of the Nine Heavens, the radiant halls of gold and jade, and the places where purple orchids grow. There they submit reports to the boundless Supreme Cave-Truth Ninefold-Mystery Primordial Father, the Great Void Mysterious Mother, the Heavenly King of Primordial Beginning, the Thirty-Nine Emperors of the High Jade Void, the Twenty-Four Perfected Ones, the High Sage Jade Dawn Supreme Lord of the Great Dao, the Four Offices and Five Emperors, the Boundless Celestial Worthies, and the Primordial Emperor of the Mysterious Capital, whose lineage is Qi-born and self-so.

The disciples of the Great Cavern’s Three Radiances, the Lesser Omen Perfected Ones, and the men and women who serve the Dao have been fortunate through karmic affinity to be born within the teachings protected by the Lord of the Dao, the Four Offices and Five Emperors, the Boundless Celestial Worthies, and the Primordial Emperor of the Mysterious Capital, whose lineage is Qi-born and self-so. Some have encountered the wondrous teaching and received the precious scriptures of the High Nine Heavens. We cherish the Dao and delight in seeking the truth, hoping to cultivate ourselves into immortals. We therefore vow to guard these teachings carefully and in secret, and to practice them diligently. In accordance with the established rules, we should reveal the teachings and guide worthy people who share our aspirations.

Now men and women who practice the Dao have submitted their names, declared their intentions, and presented tokens of faith. They earnestly request instruction in the methods of Cave-Truth, sincerely seek the Dao, and remain steadfast over time. According to the Mysterious Regulations—the secret Daoist precepts and rules for transmission—we should not obstruct or conceal the teachings. We have therefore carefully consulted the three hundred scrolls of the Upper Scriptures of the Azure Palace and the three thousand precious instructions. These teachings are not suitable for lesser immortals or beginners to study and practice. The registers of the High Immortals and Perfected Sages are kept in the Azure Palace; each person may receive them gradually, according to their affinity.

Those who can receive these teachings are exceedingly rare, like the Crow Mother of Mount Gui and the Chief Perfected One of the Western Regions, who appeared in the world from age to age to teach the people. The transmissions vary in scope: some appear alone, others in pairs; their offices differ, and so do the ways they remain hidden or reveal themselves.

According to the scriptures and methods someone received, the circumstances needed for their proper transmission were not yet in place. The chapters were out of order, the beginnings of the scrolls had become separated from their ends, the text contained errors, and the key instructions for practice differed from one version to another. Practicing this way day after day brought no results. This was also due to the shallow foundations they had built in the past and the insufficient merit they had accumulated through their present practice.

Though they had received the titles of the scriptures and methods, they had not seen the scripture images. At times they obtained the images but lacked the crucial oral instructions. At times they wanted to ask for guidance but had no one to consult; at others, they heard profound teachings but could not understand them. Unable to focus deeply or study broadly, they wasted their days and never saw results. Day and night they were troubled by worry and shame, and the more they reflected, the greater their sense of fault became.

Now they ask to receive the scriptures and methods anew, to arrange and copy the texts, and to practice in the proper order, keeping them forever as their own precious treasure. Every word they speak comes from a sincere heart, and their plea is reasonable and deserving of understanding.

I am of humble status, and my abilities are unsuited to profound teachings. Yet, with an ant’s meager understanding, I have presumed to approach chapters as precious as dragons and phoenixes. By good fortune, I have inherited the blessings left by those before me, received the influence of the Mahayana teachings, and recorded and transmitted profound methods. After respectfully meeting my revered teachers, I have, over time, received most of the inner and outer texts, the true words and wondrous teachings, the methods of deathlessness, divine talismans and treasured diagrams, the arts of long life, and the related chapters and means of entry. Taken together, these are largely complete, both ancient and modern.

These methods can benefit beings far and wide, and the blessings they bring are immeasurable. Yet the responsibilities I have received are weighty, while my own abilities are slight. Now certain years have passed, and I have reached the age of knowing Heaven’s command. Still, my practice has not carried me beyond the world; I remain mired in its impurities, no different from ordinary people. I have studied revered scriptures in vain, yet still cannot rise above the common lot. I am constantly afraid that old age is drawing near, and my heart is filled with dread and shame. The prohibitions against divulging the scriptures and methods are severe, and the sin of severing their transmission is grave. Caught between advancing and retreating, I am filled with fear and unease, as though walking across ice or along the edge of a deep ravine.

You and I happened to meet at a time when fortune was waning and the subtle teachings were in decline. Public and private affairs alike were beset with hardship. Though we had aspirations, we had never been able to put them into practice. We both admired the Dao of Ultimate Truth, yet were held back by burdens inherited from former lives. Though we vowed never to let our resolve falter, we could find no path for advancing in cultivation. We longed for the radiance of the Great Dao and were so troubled in heart that we neglected sleep and meals. Through the grace of the Mysterious, we were able to meet today and at last speak our deepest thoughts, hoping to fulfill the wish of a lifetime.

By fortunate circumstances, I received precious scriptures early on. This makes me all the more ashamed that I have not cultivated with sufficient diligence; I truly dare not grow lax. You now, too, are refining your conduct and persevering without pause, hoping to move the spirits to manifest. So long as your thoughts are in accord with the Dao, the response will in time become clear.

You copied thirteen fascicles of the Dongzhen scriptures, comprising 125 volumes in the main section and three fascicles, comprising another 25 volumes, in the supplementary section.