《太上洞神三皇仪》

If it is necessary to ascend the altar separately for recitation, one also circumambulates three circuits, passing through three altars and circling once around each altar upon reaching it.

The ritual master faces east and performs the furnace-lighting ceremony (burning incense to invoke the deities). He then pinches incense once more and, in accordance with ritual prescriptions, summons the divine officials. Thereafter he recites the memorial.

Upon ascending the altar, all documents, wooden tablets, bamboo slips, and the like that are to be submitted are placed in sequence upon the table.

Disciple, a native of such-and-such prefecture, such-and-such county, such-and-such township, and such-and-such village, a Qi (vital energy) Daoist affiliated with such-and-such parish of the Celestial Master (Tianshi), male or female living official, Zhenren, Master, or Lady so-and-so, of such-and-such years of age. Kowtowing, we beg for grace and state our heartfelt aspiration: We were originally born of mortal wombs, of humble status, like lowly insects and ants. Relying upon the accumulated blessings of former lives, we were able to be born into the human realm; moreover, we have been fortunate to encounter a clear and enlightened age, to receive transmission of the Dao and instruction from our teachers, and to be steeped in and blessed by the mysterious and wondrous influence of the Dao, thereby being entered into the parish registers (recorded in the Daoist membership rolls) and granted the Fulu (talismans and registers) for participating in the True. The favors we have received are profound, and we are truly filled with joy.

We, not taking the measure of our own capacities, though ignorant and shallow, nevertheless hope to advance and are unwilling to withdraw. We have heard that from high antiquity there have been transmitted the celestial writings, talismanic diagrams, and covenant documents of the Three Sovereigns, which contain the Dao of longevity and immortality; by studying these, one can ascend to immortality and become a Zhenren. Now we have prepared the offerings and ritual implements required for the Zhaijiao (purification ritual), bringing the tokens of sincere offering, and we presumptuously present this petition. We earnestly request that the ritual master, with compassionate regard for all who sincerely turn toward the Dao, specially bestow grace by granting these talismanic covenants to us. If we are shown pity and they are conferred upon us, it will be as if our withered and decayed bodies have been restored to life. We respectfully submit this statement.

Respectfully presented at such-and-such hour on such-and-such day of such-and-such month in such-and-such year of the Tai Sui.

Forty chi of white silk, three liang of gold, three liang of silver, two liang of cinnabar, five dou of rice, two bundles of firewood, nine towels, nine small knives, one bathing tub and one bathing basin, forty chi of yellow plain silk, six pairs of gold rings, thirty chi of deep crimson patterned silk, one pair of silver rings, five jin of cinnabar, forty chi of purple damask, five liang of jade-green silk thread, eighty chi of yellow cloth, one hundred sheets of yellow paper, a pair of yellow writing brushes, one gold knife, and three zhang nine chi of five-directional colored silks consisting of nine chi of cyan for the east, three chi of red for the south, seven chi of white for the west, five chi of black for the north, and twelve chi of yellow for the center. In addition another pair of yellow writing brushes, one gold knife, and a further three zhang nine chi of five-directional colored silks in the same quantities of cyan nine chi for the east, red three chi for the south, white seven chi for the west, black five chi for the north, and yellow twelve chi for the center are to be prepared. All of the above materials are to be of the patterned variety.

The foregoing comprise twenty-one items in all and are the articles required for a person to receive one copy of the Sanhuang as faith tokens. Any that are lacking should be noted as missing; those that can be fully assembled should be prepared separately. Missing items may be supplied later after the document, or the matter may be handled according to each person’s own wishes.

Of a certain prefecture, county, township and village, affiliated with the Celestial Master (Tianshi, those who inherit the Celestial Master Dao tradition within Daoism), a disciple of a certain parish Qi (vital energy) named so-and-so, of such-and-such age, courtesy name so-and-so; together with the names of the male and female officials who preside over the household registers, and the names of the Daoist priests within the parish responsible for male and female affairs.

Five guarantors who jointly affix their signatures.

This person studies the Dao and cultivates life with a single heart, looks up to the immortals, cultivates in stillness and seclusion, and does not pursue worldly glory. Now bringing the faith tokens (tokens of trust used in seeking and receiving the teaching), he or she requests transmission of the Inner Text of the Three Sovereigns. Please confer it according to the established ritual regulations.

The petition.

The cultivating Daoist of a certain parish under the Tai Xuandu Zhengyi Pingqi lineage of the Celestial Master (Tianshi), commissioned to preside over the affairs of the Dongshen Sanhuang Jing. The True Person of a certain Peak, your minister so-and-so, knocks his head and bows twice in homage, presenting this memorial:

Your servant is of dull aptitude, an ordinary later student trapped by the Six Obscurations that cloud the mind-nature. Fortunate to have been born in this clear and luminous age, I have been able to take my place among the Daoists, commissioned to proclaim the True Dao and select those capable of receiving instruction. Yet your servant remains dim and slow, unskilled at carrying out such teaching, and to this day has achieved no notable results, truly ashamed before the Way of the Sovereign One, and thus often reflects upon himself.

Your servant regards himself as humble as insects and ants, never greedy for the secular world, his aspiration lying in self-cultivation, dwelling at ease in mountain cliffs and caves. This is indeed the nature your servant values, not a deliberate pretense. In the past your servant received transmissions of scriptures of immortal secret methods, Fulu (talismans and registers), and diagrams. Over the years, although I have not yet truly hidden in the mountains to practice in silence, since receiving the Dao methods I have been able to avert disasters and dissolve misfortunes, causing calamities to vanish and blessings to arrive, with the things I pray for often coming to pass. Having these verifications, it is proper to proclaim and instruct, so as to accord with the Way of the Sovereign Ultimate.

Now in a certain prefecture, county, and village there are a number of men and women whose official titles and names appear as listed in the documents. They love the arts of the Dao, treasure life, admire purity, stillness, and emptiness, quietly contemplate and long for the inner teachings, do not greed for the secular, and wish to throw themselves into mountains and rivers to cultivate the Dao, experience its meaning, receive its legal teachings, gather and ingest divine medicines, and cut off the five grains in order to cultivate body and life. They are truly worthy of selection and praise. They now submit documents to the parish office, requesting to receive the Sanhuang Neiwen that your servant has received.

Your servant dares not conceal the sublime Dao methods, keeping the pure True Dao only for himself, and therefore transmits the method to so-and-so. After receiving it, so-and-so must restrain and examine body and mind, abide by the secrets of the transmission, and not leak them lightly. In this way, when climbing mountains and entering waters, crossing seas and fording rivers, a thousand kinds of spirits, a hundred sorts of beasts, flood-dragons and demonic specters will all be subdued; at a single summons they arrive at once, the ten thousand spirits heeding the command. The Golden Elixir, the essence of numinous herbs, and True Qi will arise of themselves. What the heart desires can be accomplished without deliberate seeking, ultimately attaining long existence and long vision, becoming a True Person.

Once your servant’s memorial reaches the Heavenly Offices, may the Heavenly Court command the Three Officials of Heaven, Earth, and Water, the Five Peaks and Four Waterways, the Three Rivers and Four Seas, the numinous mountains and famous waters of the eight directions, as well as all the heavens and earths in every quarter and the ten thousand spirits of the world together with the True Officials of the altars of soil and grain, all to hear and know of this matter. Wherever so-and-so goes, may every party acknowledge it, taking this transmission as a trustworthy credential. The thousand kinds of sins committed by so-and-so before receiving the Huangwen are earnestly requested to be pardoned together.

May the Most High discern clearly and take pity on your servant’s foolishness. Your servant respectfully dispatches the Direct Envoys of the Two Officials, the Zhengyi Merit Officers, the Left and Right Official Envoys, the Yin-Yang Divine Decision Clerks, the Rigid Wind Mounted Dispatch Clerks, the Post-Horse Memorial-Presenting Clerks, the Flying Dragon Mounted Clerks and other officials, twelve of each, carrying the names of the male and female disciples taught by your servant together with the talismans, diagrams, contracts, and transmissions of receiving the Sanhuang Neiwen, plus one red memorial, to send to the Three Heavenly Offices. Your servant respectfully awaits the Heavenly Court to dispatch Post-Horse Memorial-Presenting Clerks, Flying Dragon Mounted Clerks and other officials, twelve of each, to transmit back the notice.

Your servant so-and-so, sincerely terrified and fearful, knocks his head and bows twice in homage to present this hearing.

I, surnamed so-and-so and affiliated with such-and-such Daoist temple in such-and-such county of such-and-such prefecture, am responsible for burning incense and cultivating the practice. This is respectfully presented before the Seven Treasures Jade Steps of Taiqing. The date is such-and-such year, month, and day of Tai Sui. The esoteric methods of transmitting the vouchers and contracts, Fulu (talismans and registers), images, and seals are to be conferred. Once the ritual of submitting the petition has been completed, the text of the vouchers and contracts is recited. There is the “Jade Voucher” and the “Gold Contract.” The “voucher” is an inscribed credential, while the “contract” is the matching proof that unites the two divided parties.

The Voucher Text of the Three Sovereigns

On the first day of such-and-such month, a Jiazi day, in such-and-such year of Tai Sui, in such-and-such village of such-and-such county of such-and-such prefecture, a male or female named so-and-so, of such-and-such years of age, who delights in the methods of the Dao (the Way) and treasures life, whose innate nature is in harmony with the Six Spirits and who inwardly accords with the wondrous essentials of the Dao, now with a heart of utmost sincerity proceeds to the presence of the True Person of such-and-such Peak, the official of such-and-such gender named so-and-so, to request the transmission of the great celestial characters, the images, the credentials of transmission, and the bamboo envoy talismans contained in the Inner Text of the Three Sovereigns.

In respectful accordance with the immortal illustrated writings of the Da You and the Xiao You together with the registers of the Heavenly Sovereign and Earth: these dharma texts hold command over the assembled spirits, summon the hundred ghosts, put dragons to service and call True Persons, take charge of sealing the Five Sacred Peaks, and oversee the headwaters of the rivers. The matter is hereby reported to the Great Deity of the Immortal Capital of the Most High, the Elder of the Most High, and the Four True Persons of Taiji (the Supreme Ultimate), with a request for the transmission of the scriptures and the establishment of oaths and talismanic contracts. The proceedings are to follow the contents as recorded in the immortal illustrated writings of the Da You and Xiao You and the registers of the Heavenly Sovereign and Earth.

The superior aspiration is to soar in flight and be lifted up, the intermediate aspiration is to extend one’s years and enhance longevity, and the inferior aspiration is to gain official position, emolument, and material goods. It is wished that the two parties may spontaneously employ unadorned silk and golden silk as tokens, smear blood in a sworn oath, and conclude an enduring covenant.

In such-and-such month the ceremony of fasting, observing the precepts, and proclaiming the alliance is carried out, a fortunate day and hour being chosen; at this time there is no wind and no rain, nor are clouds, fog, or dust visible. The divine spirits of the Five Sacred Peaks take their respective places, while the twenty-five deities and the ancestors of seven generations together bear witness to the covenant. An oath is made to the Nine Heavens that the spirits who have been summoned shall come at once and receive their offices in the presence of the Sovereign God; barriers as solid as metal and stone shall likewise be opened, and all that is rebellious or productive of disaster shall be brought to peace.

If the sworn covenant is violated or the agreement betrayed, or if the teaching is transmitted before the prescribed number of years has elapsed, or if it is wrongly conferred without regard to the distinction between the worthy and the unworthy, this is to transgress the disciplinary statutes of the celestial writings: the offender’s own body shall undergo the suffering of the wind-knives, the corpse shall sink and perish in the spring of the dark netherworld, and the ancestors of seven generations shall be pursued and punished by the Water Official.

I, the minister so-and-so, now respectfully transmit this Jing (scripture) to a certain previous master.

The catalog of the Da You Register Diagram Jing is as follows: the first volume of the Dongshen Jing (Scripture of the Cavern of Spirit) is the Da You Lu Tu Tianhuang Neiwen (Inner Text of the Heavenly Sovereign from the Da You Register Diagram); the second volume of the Dongshen Jing is the Da You Lu Tu Dihuang Neiwen (Inner Text of the Earthly Sovereign from the Da You Register Diagram).

The Dongshen Jing (Scripture of the Cavern of Spirit) consists of fourteen juan. Its contents include the Inner Text of the Human Sovereign of the Great Possession Register Charts, the Inner Text of the Earth Sovereign of the Great Possession Register Charts, the three juan (upper, middle, and lower) of the Scripture of the Wondrous Essence of the Eight Emperors, the three juan (upper, middle, and lower) of the Scripture of the Mysterious Transformations of the Eight Emperors, the two juan (upper and lower) of the Scripture of the Divine Transformations of the Eight Emperors, as well as the Purification Ritual of the Three Sovereigns, the Audience Ritual of the Three Sovereigns, and the Transmission Ritual of the Three Sovereigns.

These fourteen juan are now transmitted to a certain person, and a solemn oath is sworn to the celestial gods and terrestrial spirits, the sun, moon, and stars. May the mysterious and wondrous register charts, the imperial writings of Great Possession, together with the true immortals and great deities of the Nine Heavens, the spirits of the Five Sacred Peaks and Four Waterways and of the sources of all mountains and rivers, and the twenty-five deities, all descend to the altar to bear witness, to assist and protect this person. May the immortal Fulu (talismans and registers) and the true writings of Lesser Possession enable this person to attain flying ascension. After the lords of the Five Sacred Peaks receive the Fulu, they must act according to the prescribed rites and must not transmit them at will. Talismans are drawn, blood is smeared and the elixir drunk, and a report is made to the Three Officials (the Heavenly Official, Earthly Official, and Water Official venerated in Daoism); the ritual is carried out in accordance with the precepts of the Immortal Capital.

The names of the male and female recipients, together with their addresses in prefecture, county, township, and village, as well as the names of the male and female ritual masters, must all be clearly recorded. The ritual master transmits the celestial texts of the Three Sovereigns (the secret celestial registers related to the Three Sovereigns) at a certain place. Both parties prepare tokens of trust, jointly observe a purification fast, and swear an oath by smearing the elixir. This matter is presided over by a certain person.

The names of the male and female recipients of the teaching come from such-and-such prefecture, county, and village; the names of the male and female masters come from such-and-such a place. Here the disciple receives the Sanhuang Tianwen (Astronomical Texts of the Three Sovereigns, Daoist scriptures of the Sanhuang lineage), bearing tokens of faith while performing the rites of purification and fasting, and forming an alliance by oath through the ritual of drinking elixir wine.

After receiving the Dao (the Way), the recipients must not harbor divided hearts or doubts, but should all abide by the vows they have sworn to their master. Those who are unfilial and inhumane, disloyal and faithless, who rashly transmit the scriptures to unsuitable persons, who give verbal assent while inwardly violating their word, who after attaining the Dao betray their original teacher, who leak the true meaning of the Daoist methods, or who vaunt the Dao with extravagant language so that people throughout the world discuss and behold these secrets—all such acts will cause deep distress. The oath-breaker will suffer calamity in person, and the misfortune may even extend to descendants. Master and disciple each write in their own hand and separately retain the talismanic contracts as credentials. Transmission must be made only to the properly chosen person and must never be given casually to others. For this reason the two parties together draw a single mark to serve as proof of faith.

Name of the recipient of the teaching: the male or female master named so-and-so from such-and-such prefecture, county, and village, who receives the transmission at such-and-such a place.

The Sanhuang Jingquan

In a certain year under the Tai Sui, on the first day of a certain month, a Jiazi day, a male or female Daoist named so-and-so, aged about so many years, of such-and-such prefecture, county, and village, proceeds to the location of the male or female master named so-and-so in such-and-such prefecture, county, and village in order to receive the Sanhuang Jingquan (the certificate-voucher for transmitting the methods of the Sanhuang Jing).

After the jingquan has been read, it is unfolded and laid flat on a wooden board. The master takes up a vermilion brush and places it above the jingquan, has the disciple hold the jingquan in place, and the two jointly draw a mark. When the mark has been drawn, the brush is set down. The master then commands the disciple to grasp the handle of the knife and to place the blade properly at the spot where the recipient receives the Sanhuang Jingquan.

After reading the covenant text, the covenant is placed on the board. The master takes up the vermilion brush while the disciple holds the covenant in place, and together they draw a line. Once the line is drawn they set down the brush. The master has the disciple grasp the knife handle and align the blade with the character “tong.” Guiding the blade, the master pushes the knife to split the covenant down the middle. Each of the resulting strips is then tied separately with silk thread and placed on the altar table.

The disciple takes out a pair of metal rings. The master uses a small knife to carve characters on the covenant: first the left side while reciting the taboo name of the Heavenly Sovereign, which the disciple repeats; then the right side while reciting the taboo name of the Earthly Sovereign; and finally the center while reciting the taboo name of the Human Sovereign. After carving, a metal ring is passed through each piece, which is then tied with fine silk thread, and all are placed together on the altar table. If these objects were not originally on the table, another cloth may be used as a pad and the items placed on either side of the table.

Once the metal rings are threaded, the disciple opens the Sanhuang Wen and bows to examine it. The master recites from the Jing (scripture/classic) for the disciple, who follows along. The relevant pronunciations are found in the fourth volume and are to be taken out for recitation when the ritual is performed; afterward it is placed on the altar table. Next the large-character Jing is opened and completed in the same manner as the preceding Huangwen. Each of the scriptures is then rolled up, placed in its own pouch, and set on the altar table.

Next the “Three Generals of the Yellow Woman” are transmitted. The disciple bows while the master recites the divine talisman of the Yellow Woman as far as the reign title and “luling.” Then the “Generals of the Three Sovereigns” are transmitted, recited according to the Jing through to the end; after the disciple has recited along, it is placed in a pouch and set on the altar table.

Next the “Diagram of the Nine Sovereigns” is transmitted. The master reads the text in the diagram from beginning to end, and the disciple recites along. After reciting according to the Jing to the end, the disciple recites it through with the master, places the diagram in a pouch, and sets it on the altar table. The “Diagram of the Nine Sovereigns” is then transmitted again: the master reads the diagram’s text from beginning to end, and the disciple follows the master’s oral recitation. When needed, the Jing is taken up for recitation and afterward placed on the altar table.

Next the taboo names are transmitted. The disciple recites with the master the characters in the “Taboo Gate.” They then recite the invocation of the Inner Jing (essence) Talisman:

“The Heavenly Sovereign governs Qi (vital energy), the Earthly Sovereign governs Shen (spirit), and the Human Sovereign governs life. The assembled spirits guard my body so that I may become a flying immortal, pay homage to the Sovereign Lords, ascend to the Immortal Capital, and enter the Gate of the Nine.”

The disciple recites this through along with the master. The one-inch-square covenant is placed in a pouch, which is sewn shut and its opening sealed.

Next is the “Talisman of Dispatching Troops from the Nine Heavens for Soaring Flight.” This talisman has no incantation: one simply holds the breath while facing the talisman, silently recites the taboo names of the Three Sovereigns in the mind, then resumes breathing. Finally the covenant-talisman is placed in a pouch.

Next the Covenant of Ascent to Heaven is transmitted.

In the original the phrase “Next the Diagram of the Nine Sovereigns is transmitted” appears a second time, and the surrounding sentences are not entirely consecutive; the translation above follows the original order.

There are two textual versions of the Sheng Tian Quan (Certificate of Ascension). The omitted portions contain no characters such as “dragon,” and taken together they divide into four parts, their form no different from that of the ritual objects one wears. When the methods of the Three Sovereigns are first transmitted, the former version is bestowed first. This writing is winding and difficult to read; one must divide and recombine the sentences and chapters, and through cunsi (visualization meditation, a cultivation method of concentrating the mind’s intent) achieve spiritual communion so that the Perfected Divinities descend to transmit it. The disciple should recite the following oral formula according to the master’s oral instruction. Those who dwell in seclusion in the mountains may also receive the latter version, which does not conflict with the former; the precise manner of wearing it is to be followed according to the respective oral formulas.

Why delay entering the register of those who ascend to heaven and become immortals? The Numinous Sovereign enables me to penetrate the Eight Mighty Heavens.

Do not speak, do not ask, prepare your own person; transmitted from mouth to mouth, receive the secret formula of the Yin Wind Gate.

Thunder resounds and lightning roars, the waters surge and rush; between sitting and rising, look all around, gather and return to the root of life.

Dragon and tiger inhale and exhale, causing Jing (essence) and Qi (vital energy) to harmonize and return to the origin; the Heavenly Well opens and closes, audible within the Jade Pavilion.

Small stars enter and exit, their form resembling swords; one ought to remember them firmly and distinguish them clearly, and thereby seek immortality.

First the eastern cyan writing is transmitted:

High Sovereign, Flying Sovereign, Numinous Sovereign, Ancestral Sovereign, please protect the Shen (spirit) and physical form of so-and-so.

Next comes the vermilion writing:

If you wish to pass through calamities, jade zhi will grow from the earth; having accumulated superior merit, you will surely transcend the form of ordinary mortals, separately receive the Wood De (Virtue/Power), and first ascend into the Sovereign Court.

Next comes the black writing:

The Great Dao is of the utmost truth; after receiving the teaching, cultivate diligently. The Celestial Master (Tianshi) divides this certificate and bestows it upon you, so that the Three Ones within the body are at peace. Taiyi is the gate that must be passed; may you transcend the disasters of warfare, pray for long life, succeed in the methods of the Dao, and attain immortality in your person.

Next the ritual for transmitting the certificate:

The master orders the disciple to rise, perform the clasped-hands salute toward each gate, and at every gate bow once and salute once. They then proceed to the outside of the Gate of Great Splendor and Brilliant Illumination, bowing four times each to Taiyi, the Three Primes, and the Four Perfected Ones. They then prostrate upon the ground. The master ascends the altar, faces north, and performs obeisance in the precise center of the Great Stairs, before the Jing (scriptures).

Facing the Great Emperor, present the blue silk memorial toward the north, then present the reply document, and afterward prostrate while awaiting a response. If the transmission is conducted separately, this blue memorial must be used; the wording of the memorial is the same as that of the yellow petition. If the transmission is conferred all at once, since the yellow petition has already been used at the beginning, there is no need to employ the blue memorial again.

Then rise and proceed slowly forward without presenting further memorials; after performing the salute, rise. Summon a disciple to lead the way into the Dahe Gate; another tradition names this the Yannan Gate. Circumambulate once along the Great Stairs, return to the north, and bow again to the Supreme Lord Taiyi.

Next, facing north, perform six rites before the Three Sovereign Lords. Then turn toward the east, pay homage to the Emperor Lord, and perform the rites.

Continue turning eastward, worship the Great Emperor, and enter the Dahe Gate, also called the Yannan Gate. Circumambulate once along the Great Stairs, return to the north, and bow once more to the Supreme Lord Taiyi.

Facing north, perform six rites before the Three Sovereign Lords. Turn toward the east, pay homage to the Emperor Lord, and perform the rites.

Turn eastward again to worship the Jade Emperor Lord of Supreme Purity and the Nine Sovereign Lords, performing nine rites and nine bows. Then turn south to pay homage to the Lord Taihao of the Southern Extreme Great Beginning and perform the rites. Turn westward to pay homage to the Consort of the Emperor Lord and the Consorts of the Three Master Lords, one rite each, amounting to eight rites and eight bows in total.

Then turn from the west back to the east, proceed to the south, face north in proper alignment and perform the rites, then prostrate to listen to the reply and present the petition once more. If this belongs to a separate transmission, the “Great Thanksgiving Petition” is to be used; if it belongs to a one-time total conferral, the “Great Thanksgiving Petition” is employed later.

The master returns to the table, distributes the covenant documents, and accepts that which has been conferred. Next, offer thanksgiving rites to the Four Perfected Ones, four rites in all. Then exit the Moon Gate and circumambulate the altar three times. This is the ritual etiquette of pacing the void, chanting praises, and reciting hymns.

If the one-time total conferral ceremony has not yet been completed, it is unnecessary to perform the thanksgiving rites to the Four Perfected Ones first, nor to exit the Moon Gate in order to pace the void and so forth.

The ritual master holds the covenant document (a credential used in the ritual), while the disciple holds a knife and saw and, following the master’s instructions, splits open the covenant document. First they break the sun-moon contract, then they break the heavenly-gate contract.

First the character “East” is written and the lower portion of the covenant document is tied to the body; a golden dragon then appears. The golden dragon is wrapped with a green silk cord, placed on the reverse of the covenant document, put into a purple-patterned pouch, and set upon the altar table. Next the character “South” is written and the lower portion of the covenant document is delivered into the household; a jade tiger then appears. Then the character “West” is written and the lower portion of the covenant document is placed in the mountains; a golden clasp then appears. Finally the character “North” is written and the lower portion of the covenant document is delivered into the river, borne by a stone horse; a golden dragon then appears. The golden dragon is again wrapped with a green silk cord, placed on the reverse of the covenant document, put into a purple-patterned pouch, and set upon the altar table.

Subsequently the character “South” is written once more and the lower portion of the covenant document is delivered into the household; a jade tiger then appears. The character “West” is written and the lower portion of the covenant document is placed in the mountains; a golden clasp then appears. The character “North” is written and the lower portion of the covenant document is delivered into the river, borne by a stone horse. After these three directions have been written, the covenant document is also placed upon the altar table. When the entire ritual has concluded, following what is said later in the text, the covenant documents are respectively buried in the household, placed in the mountains, or sunk into flowing water.

Next the inner text of the Lingshu (Numinous Scripture) is conferred and recited as follows:

The one hundred and eight characters of the Upper Cavern illuminate the root of Yuanshi (the Primordial Beginning). In the age of the Three Sovereigns (Sanhuang) heaven and earth were vast, and the people were not yet civilized, living like wild beasts.

The work of civilization began at the outset of the Yellow Emperor’s (Huangdi) time. Worthy and capable persons were selected so that they might comprehend the Dao of the Three Powers of Heaven, Earth, and Humanity. They set forth the mysterious assisting Way of the eight directions, and Cangjie was the most sagely among them.

Cangjie possessed four eyes, was of surpassing intelligence, and excelled at drawing pictures and creating written characters. Writing and contracts were thereby established, and thereafter many kalpas and long ages elapsed.

People used writing to instruct one another and, generation after generation, established covenants; wisdom gradually increased, and each person diligently left a name behind.

The dissemination of writing grew ever more extensive, accumulated through successive transmissions down the ages, and at last formed a body of law. Were it not for persons of benevolent De (Virtue), sagely, enlightened, and wise, how could one discern the original source of the Three Powers of Heaven, Earth, and Humanity?

Therefore the deeds of the worthies were recorded and transmitted onward, crossing boundless mountains and seas, circulating without cease. How wondrous, how truly wondrous! And who can know the highest among the immortals?

When this recitation is finished, the Lingshu is placed in the pouch and set upon the altar table.

Then the inner text of the Danshu (Cinnabar Scripture) is conferred, saying:

The Three Sovereigns and the Eight Emperors treasured this inner text. If one holds it and practices it without slackening, one may long remain a seed person (Zhongmin, those who receive the protection of the Dao and continue its tradition).

When the Qi (vital energy) departs one conceals oneself and does not appear, transforming one’s ordinary substance and ascending into the mysterious realm; the immortals live on without dying, and when the resonance arrives they become manifest.

Coming and going, transformation is the constant way. Only those who understand this principle may be said to comprehend. One ought to recognize the True One (Zhenyi, the fundamental true nature of which Daoism speaks) and remember the names and taboo characters:

The Three Sovereigns and the Eight Emperors treasured this inner text. If one holds it and practices it without slackening, one may long remain a seed person. When the Qi departs one conceals oneself and does not appear, transforming one’s ordinary substance and ascending into the mysterious realm; the immortals live on without dying, and when the resonance arrives they become manifest.

Coming and going is constant; only those who know this can be considered to understand. One ought to recognize the True One (Zhenyi) and firmly remember the names of the spirits.

After the above ritual is completed, separately transmit the oral formulas, temporarily place them in a pouch, and set them on the altar table.

Then transmit the Eight Majesties and Five Victories Thirteen Talismans (Bawei Wusheng Shisan Fu, a set of Daoist Fulu):

“Those who understand how to employ the Eight Majesties Talismans enable the myriad beings to endure long without decay; relying on the Fulu of the Five Emperors, even while seated one can summon the traveling kitchen (attendant spirits or miraculous provisions of food). The host of spirits will arrive following the Dao, hurrying to and fro in attendance before and behind. The methods of the talismans proceed in accordance with the Dao and can manifest their efficacy in an instant. I transmit these to the myriad beings; you must comprehend them and put them into practice. Thereby one is born of noble status, and the achievement of flying ascension may also be anticipated. Do not harbor doubts; as long as you cultivate diligently you can obtain them. The eight talismans combined with the five make a total of thirteen talismans. I admonish you once more: strictly guard the secrecy and concentrate on cultivation. The Dao is transmitted only to suitable persons; I will not blame you on this account. These texts belong to the mysterious learning of the Cavern Heavens and are to be cultivated together with you.”

After the above ritual is completed, place the talismans in a pouch and set them on the altar table.

Then transmit the Inner Contents of the Three Sovereigns (Sanhuang Neizi, the secret transmissions within the Three Sovereigns method), and instruct:

“Strictly guard the secrecy and concentrate on cultivation. The Dao is transmitted only to suitable persons; I will not blame you on this account. These texts belong to the mysterious learning of the Cavern Heavens and are to be cultivated together with you.”

After the above ritual is completed, place the relevant contents in a pouch and set them on the altar table.

Then transmit the Inner Taboo Board Hymns of the Three Sovereigns (Sanhuang Neihui Banzan, board texts recording the inner taboos of the Three Sovereigns together with hymns). First read the upper board; when reaching the character “ghost,” change to another pronunciation according to the regulations; then read the middle board text, and finally the lower board text. After reading, place them in a pouch and set them on the altar table. Then transmit the Inner Taboo Boards of the Three Ones (Sanyi Neihui Ban), comprising upper, middle, and lower boards. After the transmission is completed, place them in a pouch and set them on the altar table.

Then transmit the Youth Register (Tongzi Lu, the Daoist name register used by youths).

The person receiving the complete transmission need not separately perform the ritual of presenting the memorial; they may directly request the conferral according to ordinary procedure.

Proclaim the register text and issue commands to the Fulu:

“Beings between Heaven and Earth receive the imperial regulation of Heaven and Earth. Enter the scriptures of the Highest True into the name registers and do not violate or abandon them. The divine talismans ought to be put into practice. Swiftly, swiftly, in accordance with the ordinance of the Most High Lord Lao.”

Then proclaim the texts of constraints, commands, and the conferral of precepts.

When scriptures are taken for temporary use, handle them as required; because the related texts are numerous they are not recopied here. The person receiving the complete transmission need not separately declare merits; after offering thanks, they themselves recite the precept texts and consult the register texts.

Then transmit the Nine Heavens Talismans and Covenants (Jiutian Fuqi, the talismans and contracts of the Nine Heavens method). Their covenant texts, command texts, and Fulu are handled according to the methods previously described.

Then transmit the Nine Heavens Seal (Jiutian Yin). Bathe the seal in five-fragrance decoction, then apply powdered cinnabar to the seal face, subsequently wipe it so that the face is even and clean, and place it on the altar table. There is no need to hold additional rites of declaring merits or offering ceremonies.

Then transmit the Bamboo Envoy Talisman (Zhushi Fu), saying:

The one hundred and twenty Official Lords of Yin-Yang are able to subdue every kind of evil influence and malevolent specter. Upon seeing my bodily form, one also sees my myriad spirits; both inwardly and outwardly, one must address them as “you.” When the rite is finished, roll up the talisman, place it in a tube, seal the mouth of the tube with vermilion wax, apply a seal impression, and set it upon the altar table; there is no need to compose a separate memorial. Regarding the phrase “Upon seeing my bodily form, one also sees my myriad spirits; both inwardly and outwardly, one must address them as ‘you’”: when the rite is finished, likewise roll the talisman into a tube, seal the mouth with vermilion wax, apply a seal impression, and set it upon the altar table; there is no need to compose a separate memorial.

Next, the writing upon the board is transmitted as follows:

How dense the purple clouds, as the numinous Qi (vital energy) disperses and soars up to the Nine Heavens. Mao and You correspond to south and north; cultivate with diligence and transform the old bodily form.

Always keep the outer appearance like withered wood, while inwardly concealing purity and genuineness. I cause a golden radiance to appear; within Heaven there is yet another Heaven.

The true numinous spirit resides only within the subtle and wondrous Great Dao (the Way), entering profoundly into the boundless realm of the formless.

In pursuing the Dao of longevity, one must harmonize Jing (essence) and Qi; concentrate the numinous qi and disperse the breath, so that the nine orifices (the nine openings of the body) become clear and luminous. Do not indulge yourself, lest you lose the profound and mysterious realm.

After the above text has been recited, transmit the writing on the lower board. When the transmission is complete, hand the board to the disciple. The disciple tucks it into his robe, then sets it properly upon the upper board, wrapping it twice with an azure silk ribbon and sealing both ends with vermilion wax. The master holds the seal and applies it, with the beginning of the characters on the seal face oriented outward. When this is done, the disciple lifts the board with both hands.

Next the master instructs the disciple in the transmission of the method: facing Wang (the honored deity being worshipped), knock the teeth twelve times and recite the prayer:

The Heavenly Sovereign God governs life; the Earthly Sovereign God removes the name from the register of death; the Human Sovereign God eliminates sins and calamities. Swiftly, swiftly, in accordance with the statutes and ordinances (a concluding formula in Daoist Fulu (talismans and registers) incantations indicating that the command takes effect immediately).

When the prayer is finished, fold the garments used in the transmission and place them upon the altar table. Thereafter, when one encounters a household of the sick who are loyal and faithful, apply the method as described above, hanging the garments upon the door of the sick household. After the calamities afflicting the patient have receded, retrieve the garments. If after three days or nine days there is still no improvement, likewise return the garments, and separately perform Zhaijiao (purification ritual)—a Daoist fasting and prayer ceremony—to pray for numinous efficacy.

Next is an explanation of the “Titles of the Three Sovereigns” (the titular headings in the ritual texts of the Three Sovereigns):

The first is the character “Inner Learning of the Heavenly Sovereign.” “Character” here means intention and will. Cause the Heavenly Sovereign to perceive clearly, and let people gaze upward; hang it upon the door of the sick household. After the calamities afflicting the patient have receded, retrieve it; if after three days or nine days they have not receded, likewise return it, and separately perform Zhaijiao to pray for numinous efficacy.

Next is an explanation of the “Titles of the Three Sovereigns”—the original text is incomplete at this point.

The first chapter discusses the inner learning of the Heavenly Sovereign. The character “zi” carries the sense of recording one’s aspirations and preserving one’s resolve. To grasp the principles revealed by the Heavenly Dao is like looking upward to contemplate the patterns of the sky, thereby bringing the inner mind to awareness and enlightenment so that one abandons evil and follows the good. Internally one forms the resolve to cultivate diligently, yet outwardly one makes no display; those who awaken first instruct those who come later, and later generations follow the teachings of their predecessors, succeeding one another and offering mutual support. In this way human conduct enters a state of harmony with the Dao (the Way) and the divine spirits, spirit (Shen) and body merge into one, and immortality without death is finally attained.

The second chapter discusses the inner record of the Earthly Sovereign. The character “wen” signifies a gateway or path. Through study the inner mind becomes clear in principle, conduct remains upright and free from delusion; one then extends what has been learned and broadly aids the multitude, and by this path one reaches the utmost of cultivation.

The third chapter discusses the inner writing of the Human Sovereign. It makes plain that human beings should look downward to observe the configurations of the earth, modeling themselves on Earth while according with the Heavenly Dao; they stabilize the inner and govern the outer, universally delivering all sentient beings so that the multitude together enter the mysterious and wondrous gate. All these principles are obtained only through learning.

Once the three chapters have been set forth, the important precepts are next transmitted to practitioners. “Transmitting the essential precepts” refers to imparting the core disciplinary rules required for cultivating the Dao.