《太上三皇宝斋神仙上录经》

The Yellow Emperor said: All scholars who concentrate wholeheartedly on seeking the Dao (the Way) and fervently hope to cultivate the Way for longevity should diligently practice the Dao, strictly observe zhai (purification rituals that regulate diet according to ceremony and cleanse body and mind), and seek immortality with a tranquil heart. They should pray to the spirits morning and evening, never slacking because of hunger or cold, and also aid the common people. The good deeds thus accumulated will bring blessings upon seven generations of descendants, sparing them from great disasters; the practitioner themselves can likewise transcend the perils of water and fire, with a stable physical form and an intact body. By deeply cultivating the most marvelous methods of the Dao, you can set out on the path to immortality; by persisting in study, Dao and De (Virtue/Power) will increase day by day.

The Yellow Emperor said: The gods of the Three Sovereigns (deities associated with Three Sovereigns worship) are numinous deities who gestate spiritual nature, and they are also the secret chapters privately transmitted by the Sovereign. If you possess this jing (scripture), you can become an immortal; upon reading it, you can prolong your years and extend your life; upon reciting and chanting it, you can reach the Sovereign Lord (a venerated celestial deity). The spirits of the Ten Directions and all the heavens will come to inspect. The meaning of the scripture is extremely subtle, the divine ranks extremely exalted; it enables one to enter and exit water and fire, to transform in the netherworld, and to oversee the name registers of the Three Officials (the Officials of Heaven, Earth, and Water), determining a person’s life or death in an instant. One must be diligent and make vigorous progress in order to be listed in the immortal registers. This method is extremely authentic; it does not rely merely upon the written words of the jing.

The Yellow Emperor said: If you possess this jing, you must concentrate on observing zhai and upholding the precepts, burn incense, recite the invocatory texts, and bathe to purify the body. In this way you can communicate with the spirits amid the obscure clouds and waters, causing the name registers administered by the Three Officials to be settled in an instant. By being diligent and making vigorous progress, you will at last be entered into the immortal registers. This method is extremely authentic; it is not merely the written text of the jing itself.

The Yellow Emperor said: If you possess this jing, you must concentrate on observing zhai and upholding the precepts, burn incense while reciting invocatory texts, bathe to purify the body, and burn sacrificial smoke so that the incense fumes rise to Shangyuan (the abode of the venerated deities of the heavens). The zhai ritual must be performed according to the number of “three nines” (the original text is fragmentary here, and the specific ritual details are unknown). When reciting the Divine Chapters of the Eight Emperors, one should knock upon the heart and offer prayers, so that the petition reaches the Three Heavens (the celestial realms spoken of in Daoism). This can eliminate the karmic offenses of seven generations, spare one from the punishments of the netherworld, free one from the path of suffering, erase transgressions and accomplish the true Dao. So long as one diligently cultivates, one can ascend to behold the Sovereign Lord.

The Yellow Emperor said: In the primordial era there were the gods of the Three Sovereigns (the divine spirits of the Three Sovereigns of high antiquity). The Eight Emperors governed the world in succession, each assisted by highly perfected immortals of profound attainment, and thus evil did not arise nor did disasters occur. These matters are not the accounts that circulate in the ordinary world.

When Fu Xi and Nüwa lived in the world, each governed for thirteen thousand years. Later, after they ascended to heaven, they became the sovereigns revered by the Eight Emperors. They obtained the wondrous arts of the numinous writings and the Dao (the Way) of long life and enduring transformation, which they used to assist sagely governance and to order the world. These contents are recorded in this book.

In addition, one may write the Scripture of the Three Sovereigns on cyan silk, fashioning it into a banner three chi in length inscribed with cinnabar, then hang it from a bamboo pole one zhang long and suspend it in the courtyard. One may also place the Scripture of the Three Sovereigns upon a table and offer prayers: Sit facing north, burn incense, knock the teeth twenty-four times, and then recite this invocation:

“Jade Maiden in the incense smoke, please report on my behalf to the Sovereign Lord: This humble adept so-and-so has purified the heart and observed the Zhai (purification ritual), withdrawing far from worldly dust, hoping to move the divine spirits and realize the five numinous responses. May I ultimately become an immortal perfected one, eliminate disasters and bring forth blessings, and ascend into the Three Heavens.” After the prayer is finished, light the lamps and practice the Dao; all invocations are performed according to this method. Every kind of disaster and calamity can be dispelled; those who are gravely ill and near death, after praying to the Sovereign Lord, can likewise obtain new life.

When performing this method of Zhai, one must keep watch over the lamps and cultivate with diligence; during the daytime eat only one meal. At the time of the nocturnal generation of Qi (vital energy)—the moment when yang qi begins to arise at night—burn incense once more, state one’s wishes, and then take another meal. That is to say, every instance of eating and resting should be scheduled according to this timing. One must not come into contact with filthy or corrupting things, nor allow those who do not concentrate on their cultivation to violate the taboos of the Zhai. The specific rules of conduct all follow the methods previously described.

The above is the method for compounding the incense pearls of the Upper Prime.

Take three jin of agarwood, one jin of frankincense, nine liang of aucklandia, five liang of clove, three liang of figwort, six liang of cyperus, three liang of zhan incense, two liang of angelica dahurica, four liang of genuine sandalwood, three liang of mugwort incense, four liang of benzoin resin, and three liang of magnolia—twelve medicinal ingredients in all. Pound each separately and sift through silk, then add ten liang of dried jujubes and pound thirty thousand times. Place the mixture in a clean vessel, seal it, and steam the incense for one full day. After steaming, blend thoroughly with honey and pound until uniform, form into pills the size of parasol-tree seeds, string them on a green cord, and dry them in the sun. These are the Incense Pearls of the Three Sovereigns’ True Origin. When this incense is burned, its fragrance is said to rise to the Nine Heavens, and Perfected Ones (zhenren) together with Jade Maidens will sing for it in the remote mysterious void.

Then add half a jin of realgar and four liang of musk, pound everything together until even, and form medicinal pills. Take one pill at a time, the size of a bean, once every nineteen days. Regular ingestion is said to keep the spirit from declining, produce fragrance in the mouth, and open communication with Perfected Ones and the numinous realm so that Jade Maidens descend; all diseases, malevolent ghosts, inauspicious things, and demons will likewise withdraw far away.

The Yellow Emperor said: “The fasting method of the Sovereign Scriptures is an extremely sacred and precious dharma-gate, not an ordinary method circulating in the world. Those who seek longevity, or who wish to pray for blessings on behalf of the people, to rescue and relieve disasters, and to eliminate misfortunes, should first practice the Great Fast of the Eight Emperors in order to dissolve the karmic offenses of parents through seven generations and to remove their own sins as well. After three years one may then register and confirm one’s name in the immortal registers and thereby attain the Dao of immortality. If one wishes to examine and summon the hundred spirits, one must likewise first observe prolonged fasting and accumulate merit; only after a spontaneous response arises may one issue the summons. At that time all related intentions will become naturally clear in the mind.”

The Yellow Emperor said: If the common people encounter illness, urgent difficulties, disasters, or if their karmic sins are so heavy that they cannot be saved, they should all pray to the Three Sovereigns (the three ancient emperor-deities venerated in Daoism) and hold a Precious Fast in order to eliminate sins and rescue them from distress. When conducting the ritual, incense is burned and lamps are lit, using three, five, seven, or nine portions of incense and lamps respectively, or alternatively thirty-six lamps symbolizing the Thirty-Six Heavens. Performing this for forty days or one hundred days allows the recorded offenses to be eliminated. At that time, the Directors of Destiny and the Directors of Records (Siming and Silu, the divine officers who oversee human lifespan and the records of merits and demerits) will register and confirm the immortal register of the one who undertakes the fast, granting them immeasurable blessings. The bright lamps are used to illuminate the spirits, and the smoke from the burning incense is used to reach the deities; the Tai Zhen deity descends to play music, the Three Sovereigns gather in joy, the one who undertakes the fast attains immortality, and blessings and celebrations are transmitted through ten thousand generations. If three seven-day fasting rituals can be held within a year, this is the Fast of Great Salvation.

The Yellow Emperor said: If it is to pray for blessings for the common people and to relieve urgent difficulties and disasters, the one undertaking the fast may fast for three days, or for five, seven, or nine days, arranged according to the actual situation. During the fasting period, one should bathe using “Mysterious Cloud Water” (the water used in the fasting ritual), burn “Imperial Incense” (the incense used for offerings), and light “Mysterious Fluid Candles” (the lamps and candles used in the ritual), with the number of lamps being three, five, seven, or nine according to circumstances. The lamps should be spaced six chi apart; do not arrange the lamps too widely. Set up one incense burner and one oil lamp; people must not pass through the middle of the lamp array. If passage is needed, set up a door. The lamp fires must be constantly guarded so that the incense smoke continues without interruption. At noon and at sunset, perform two additional bows, burn incense, and pray, stating the content of the prayer according to actual needs. This is called the “Inner Rite Method of the Three-Five Great Fast.”

The method for making the “Mysterious Essence” used in incense: Take one hu of hemp oil (an ancient unit of volume), one jin of true sandalwood, one jin of green wood incense, one liang of scrophularia, and three liang of incense pearls. Crush them, place them in the hemp oil, seal it, and simmer over a gentle fire for half a day to complete.

The method for making “Chongxiao Water”:

Put three hu of water, four liang of green costus root (qingmuxiang), seven liang of genuine sandalwood, and two liang of figwort root (xuanshen) together and boil them. Once the liquid has come to a boil a single time, remove it from the heat. When the decoction has settled and cleared, adjust it to a temperature suitable for bathing, and bathe with it. This is the method of the "Dark Water of the Jade Maidens of Celestial Truth," also called the "Divine Broth for Refining the Embryo." This method, along with the incense beads, is recorded in the Upper Records of the Precious Zhai, and is not something people in the world can ordinarily see.

If you wish to penetrate the essential mysteries, resonate with the spirits, and understand the sins and blessings of others, you should take the "Talisman of the Three Sovereigns of the Hidden Heaven" (Fulu, talismans and registers). It is said that after taking the talisman, one can commune with the spirits and foresee the profound destinies of the future.

Jiao Ritual (Zhaijiao, purification ritual; this is a rite of setting up an altar, making offerings, and petitioning the deities)

After the nighttime rite of walking the Dao (the Way) has ended, lay out mats and arrange seats according to the positions of the Three Sovereigns. The seat of the Celestial Sovereign is placed in the north and is associated with black; the seat of the Earthly Sovereign is placed in the southwest and is associated with white; the seat of the Human Sovereign is placed in the northeast and is associated with green. Prepare three large plates and three wine cups, with kelp standing in for the dried meat among the offerings. Provide southern-style rice dumplings and choice fruits in season, along with three dou of wine. The meat offerings should be kept simple.

First, face north and recite the invocation:

"As the incense smoke rises, we ask the Jade Maidens to report to the Sovereign Lords. So-and-so, on behalf of so-and-so, has performed the rite of pure fasting (Zhai), and the eighteen periods of walking the Dao have now been completed. We now reverently burn incense and present offerings, bowing and petitioning the Perfected Lords of the Three Sovereigns. May the Three Sovereigns bestow numinous Qi (vital energy) that it may descend into the body of so-and-so, and may what is requested be conveyed before the Three Sovereigns."

Next, pour the wine and bow three times. Then kneel and pray:

"Disciple of the Dongshen (Three Caverns) tradition, so-and-so, respectfully, on behalf of so-and-so, invites the Celestial Sovereign, Lord Supervisor of the Supreme One; the Earthly Sovereign, Lord Master of the True One; and the Human Sovereign, Lord Governor of the Three Ones. May you all descend together to your seats and examine my sincere heart."

Afterward, quiet the mind and contemplate the deities for a while. The original text then repeats this invocation to the deities once more and adds the line "Next contemplate the deities for a good while, then kneel and say" (that is, contemplate the deities again for a while, then kneel and speak). However, the words to be spoken while kneeling are not recorded, and the original text breaks off here.

I, this humble officiant (the ritual master conducting the ceremony referring to himself), so-and-so, report to the Three Sovereigns True Lords: My endowments are ordinary, yet I have been granted the orthodox teaching. Formerly I received the Precious Writ of the Three Sovereigns, using it inwardly to cultivate myself and outwardly to instruct the world. Now so-and-so has submitted a written petition, respectfully presenting a request; I hereby read the contents of the petition once more. [The petition is read.]

I respectfully comply with what the petition requests, leading a number of fellow practitioners to establish for so-and-so a Three Sovereigns Zhai (the purification ritual of offering to the Three Sovereigns), lasting three days and three nights, amounting to eighteen double-hours of performing the Dao (the Way). We have exhausted our sincere intent in praying to the sagely Perfected, and the ritual has now been brought to a successful close. We have modestly prepared vegetarian food and thin wine, and offered in a small way water plants and other sacrificial items. We look up to the Sagely Sovereigns to bestow special compassion and care, to pardon so-and-so’s grave faults, to dissolve enmities and grudges, to cancel the black slips (the registers recording sins), to increase fortune and longevity, to heal all manner of illnesses, so that they may enjoy lasting health, peace, and abundance, widely obtain blessings, diligently practice wholesome De (Virtue) and kindness, so that family and state are both at peace, and all regions under Heaven are auspicious. These words I respectfully report, earnestly requesting that the Sagely Sovereigns take pity and grant approval. I kowtow again and again.

To increase fortune and longevity, to heal all manner of illnesses, so that they may enjoy lasting health, peace, and abundance, widely obtain blessings, diligently practice wholesome De and kindness, so that family and state are both at peace, and all regions under Heaven are auspicious. These words I respectfully report, earnestly requesting that the Sagely Sovereigns take pity and grant approval. I kowtow again and again.

Furthermore, one may at will state additional matters of prayer, saying:

We respectfully invite the honored spirits who have descended, coming from afar to this humble, dusty, and turbid place. The rites of prayer and invitation have now been completed; we dare not detain the spirits. We respectfully invite the spirits to ascend to Heaven at once and return to their original divine seats. I kowtow and escort them forth.

One then bows twice more, burns incense and inserts it back into the censer, saying:

Jade Maidens of the incense smoke (immortal Perfected who descend with the incense smoke and attend upon the spirits), the true spirits have already descended, bestowing compassion and spreading grace widely; now they ascend to the heavenly palaces. The incense smoke disperses, returning to the Great Dao, uniting with the Dao.

The ritual concludes at this point; after performing the salutations, one withdraws.