《太上洞神太元河图三元仰谢仪》

In the preface, Du Guangting states that the scriptures record the “Hetu Yangxie method” (the method of looking upward and giving thanks with the River Chart). If those who study the Dao (the Way) regularly perform this rite, they can pass through great disasters and calamities and become preserved “seed people” (zhongmin)—those sheltered by the Dao and able to continue.

Should wars, floods, fires, droughts, inundations, or locust plagues occur; or should celestial phenomena become anomalous, Heaven and Earth fall out of their proper order, mountains collapse and rivers run dry, or the sun and moon be obscured; should wind, frost, thunder, and lightning become irregular and harm the myriad things; should demonic Qi (vital energy) cause mischief, ghosts and evil spirits confuse the people, localities fall into turmoil, or fierce beasts wreak havoc; should the emperor or the ruler of a state find no peace, or should illness, disaster, and strange omens appear, or even should the common people be plunged into crisis—in all such cases one ought to make reports of thanksgiving and prayers to Heaven and Earth, thereby communicating with the vault of Heaven above, so as to dissolve calamities and pass through danger.

The Dao (the Way) of Heaven pities all things, and the Mysterious Sage (the sage venerated in Daoism) widely extends compassion. Taishang (a Daoist honorific for the highest deity or the Great Dao) transmitted the River Chart, the Luo Writing, and the writings manifested by turtles and dragons, then conferred them upon the emperors. These scriptures and writings teach the people methods of praying for blessings, giving thanks for faults, and eliminating misfortunes and calamities. By practicing accordingly, one can accord with the Dao of Heaven, and the affairs one undertakes will receive responses.

The Three Sages widely extend compassion. Taishang transmitted the River Chart, the Luo Writing, and the writings manifested by turtles and dragons, then conferred them upon the emperors. These scriptures and writings teach the people methods of praying for blessings, giving thanks for faults, and eliminating misfortunes and calamities. By practicing accordingly, one can accord with the Dao of Heaven, and the affairs one undertakes will receive responses.

To hold the Sanyuan Yangxie Zhai (the purification ritual of looking up to give thanks to the Three Primes), one should select a Renchen day or a Guisi day and perform it at the Xu hour or Hai hour. Xu and Hai correspond to the Heavenly Gate; the snake stands opposite the pivotal mechanism, and by understanding transformation one can become a dragon; when the dragon meets the critical moment, by comprehending change one can enter the Dao. Xu and Hai are the fords leading to the Heavenly Gate, while Chen and Si are the pivotal mechanisms of dragon-snake transformation. To perceive the Great Dao and seek the truth, one must begin from these days, and therefore Chen days and Si days are chosen.

Ren represents the arising of Yang Qi (vital energy) and is also the position of Taiyi (an important deity or cosmic origin in Daoism). Therefore one should ascend the altar to announce thanks at the Xu or Hai hour. The Zi hour is the moment when Yang Qi begins to circulate and arise.

Daoist ritual methods take models from phenomena in order to guide all things, subdue ghosts and demons, constrain spirits, command the times of Heaven, and oversee human affairs; they act according to the temporal sequences of the Twelve Earthly Branches: at the Zi hour one establishes De (Virtue/Power), at the Chou hour results become apparent, at the Yin hour one treats decline with caution, at the Mao hour one remains vigilant against ruin, at the Chen hour one employs strategy, at the Si hour one grasps the fluctuations of waxing and waning, at the Wu hour one rescues from collapse, at the Wei hour one stabilizes the situation, at the Shen hour one guards against disorder, at the You hour one opens up great enterprises, at the Xu hour one returns to the root, and at the Hai hour one attains Great Peace.

Returning to the root means that Yin Qi is exhausted; attaining Great Peace means that Yang Qi arises. The circulation of the Dao accompanies the arising of Yang Qi; the nature of water is yielding and accords with the Dao, therefore Ren and Gui days are most suitable because they follow Yang Qi and conform to the Great Dao. If the matter is urgent, one should pray and give thanks for faults.

If one cannot wait until a Renchen day, one may also choose days or hours corresponding to the three Earthly Branches Yin, Wu, and Xu: Yin governs cautious response to decline, Wu governs rescue from peril, and Xu governs return to the root. Using these three categories of times in emergencies also accords with the Dao of Heaven. As long as the intention is sincere and profound and communicates with the spirits, other days will not be improper, and there is no need to adhere rigidly to these regulations.

Three days before the Zhai one must thoroughly clean both inside and outside, cease all miscellaneous tasks, restrain and instruct fellow practitioners and companions, concentrate solely on preparing the ritual, and ensure that everything is rigorous and complete; in the heart one must make careful preparations and remain always cautious and respectful.

The Altar Hall, First

The altar hall should be established in locations close to one another so as to facilitate the performance of ritual services. The breadth or narrowness of the grounds and the richness or simplicity of the furnishings may be adapted to local conditions, taking sufficiency as the standard. The lodgings of guests and hosts ought not to stand immediately adjacent to the altar hall; kitchens and bathing areas must be kept at a distance from latrines. Inner and outer zones are to be clearly distinguished and must not be left open or exposed.

If the dwelling is cramped and crowded, partitions must be carefully erected, screened with clean new curtains, and spread with reed mats, bamboo mats, and the like. These partitions should be firm and tightly sealed so that smoke and foul qi cannot mix and enter.

In the center of the fasting hall the spirit tablet of the Most High (Taishang) is set up. To the left and right are arranged the positions of the scripture treasures and the honored masters, together with places for lecturing on and reciting the scriptures. Screens, curtains, tables, incense burners, lamps, and incense utensils are properly disposed around the four sides, all kept neat and clean.

Hall Positions

Details concerning the arrangement of the altar hall, its pillars, and the altar boundaries are to be found in the Huanglu Licheng Yi.

Altar Positions

These comprise the Grand Year (Taisui), natal destiny (Benming), traveling year (Xingnian), primordial chronogram (Yuanchun), birth month, and fetal month; the wandering year, Three Mounds, Five Tombs, and Nine Darknesses; palaces and residences, doors and gates, windows, and beds; halls, rooms, wells, stoves, latrines, and ditches; storehouses and gardens.

Altar Positions

These comprise the Grand Year (Taisui), natal destiny (Benming), traveling year (Xingnian), primordial chronogram (Yuanchun), birth month, and fetal month; the wandering year, Three Mounds, Five Tombs, and Nine Darknesses; palaces and residences, doors and gates, windows, and beds; halls, rooms, wells, stoves, latrines, and ditches; storehouses and gardensThe Altar Hall, First

The altar hall should be set up in a place where those taking part are close to one another, so that liturgical services can be conducted with ease. The size of the site and the degree of elaboration in its furnishings may be adapted to local conditions, provided they are sufficient for use. The lodgings of guests and of the host should not lie immediately against the altar hall; the kitchen and the bathing area should be kept at a distance from the latrine. Inner and outer zones must be clearly distinguished and must not be left open and exposed.

If the dwelling is cramped and crowded, partitions should be carefully erected, screened with clean new curtains, and spread with reed mats, bamboo mats, and the like. The partitions must be firm and tightly sealed, so that smoke and foul vapors cannot mingle and penetrate within.

In the center of the purification hall set the spirit-seat of the Most High (Taishang). To the left and right arrange the places of the Scripture Treasure and of the honored Masters, as well as the locations for lecturing on and reciting the scriptures. Screens, curtains, tables, incense burners, lamps, and incense implements are to be properly disposed along the sides; all should be kept neat and clean.

Hall Positions

The layout of the altar hall, its pillars, altar boundaries, and other particulars are set forth in the Huanglu Licheng Yi (Established Rites of the Yellow Register).

Altar Positions

These comprise Taisui (the Grand Year), Benming (natal destiny), Xingnian (the traveling year), Yuanchen (the original chronogram), Shengyue (the month of birth), and Taiyue (the month of gestation); Younian (the wandering year), Sanqiu (the Three Mounds), Wumu (the Five Tombs), and Jiuyou (the Nine Darknesses); the palace-dwelling, gates and doors, windows, and bed; the hall, rooms, well, stove, latrine, and drainage ditches; storehouses and garden plots.

In all, forty lamps are set out, each placed in its corresponding position, and a tablet is erected at every location to mark its name. The designations listed here are, for the most part, names of spirit-influences or directional categories connected with a person’s destiny, dwelling, and surroundings; the altar liturgy installs lamps and establishes seats according to these names.

Spirit Seats, Second

On the level ground in the center of the courtyard, construct an altar called the “Shan” (open-air altar). It is square, with each side measuring three zhang nine chi, corresponding to the Three Realms and Nine Layers. An eight-chi-wide strip of purified ground must be left around the altar’s outer edge and enclosed with a rope.

On the first level of the altar, eight lamps are placed at each of the four sides, totaling thirty-two lamps. The lamps stand nine chi high, corresponding to the Nine Mysteries and the Thirty-two Heavens. The second level of the altar measures two zhang four chi on each side, corresponding to the Twenty-four Qi (vital energy; the twenty-four kinds of qi spoken of in Daoism). Seven lamps are placed at each of the four sides, totaling twenty-eight lamps. These lamps stand five chi high, corresponding to the Five Stars and the Twenty-eight Lunar Mansions.

Within the lamp array that corresponds to the Twenty-eight Lunar Mansions, one lamp is placed at the exact center of each of the four directions, one more lamp in the very center, and two additional lamps beside it. All of these lamps are seven chi high and correspond to the Seven Luminaries (the sun, the moon, and the five major planets). Seven chi further inward lies the position of the “Heavenly Heart” (Tianxin). The Heavenly Heart is square, each side one zhang. Ten lamps are lit in its precise center and two more lamps are placed there as well, all seven chi high, corresponding to the Tai Dou.

A table is set in front of the Heavenly Heart; no incense is burned on it, for it holds the “Grand Luo Tablets” (the ritual tablets used in the ceremony). Another table is placed to the left of the tablets with one stick of incense; a table to the right with four sticks of incense. A table is also set at each of the four sides of the tablets, each bearing one stick of incense.

Around the outer perimeter of the altar, ninety-one additional lamps are installed as offerings to the various Zhengshen (true deities), each five chi high. These comprise Taiyi (a Daoist deity), the Twelve Chen, the Twenty-four Qi (vital energy), Taisui, Benming, Xingnian, Yuanchen, Shengyue, Taiyue, Younian, Sanqiu, Wumu, and Jiuyou, totaling sixty-one lamps; plus two lamps each for the doors, windows, beds, halls, rooms, wells, stoves, toilets, ditches, storehouses, and garden plots of the household, totaling thirty lamps, altogether one hundred seventy lamps.

The tablets used in the ritual may be made of cypress, fragrant woods, bamboo, or similar materials, measuring one chi two cun long, four cun four fen wide, and three fen thick. The talisman boards have separate dimensions of nine cun long, one cun eight fen wide, and two fen thick; a hole is drilled at the upper end and a silk cord is passed through it so they may be hung or laid down according to actual need.

There are sixty-four talisman boards and two hundred three lamp plaques in all, each seven cun long, one cun wide, and two fen thick, used by hanging. Every tablet and every talisman board is inscribed with the names of sixty deities.

Lamps can dispel darkness and increase light, enabling people to leave gloom behind and move toward brightness. Whenever a ritual is held, three layers of ritual mats must be spread, with screens set around the outer perimeter to mark off a restricted and separated area; all required items are to be fully prepared. Whatever lies within one’s ability and can be readied should be provided one by one. If something is clearly possible yet left unprepared, one incurs the fault of stinginess with goods and neglect of the ritual, and will also be punished for slackness; even a minor fault is not pardoned. In performing good deeds, establishing merit, accumulating De (Virtue/Power) and cultivating blessings, one should be vigorous and diligent. One must not seize what does not belong to oneself, still less forcibly beg or compel others to lend items; such conduct offends the Shen (spirits) and the transgression cannot be forgiven. If one proceeds with care and makes the ritual preparations complete, the blessings will be inexhaustible. The practitioner can thereby rise from low to high, from humble to honored, from the minute to the conspicuous, refine away the false and return to the genuine; one can also unravel the twenty-eight residual entanglements of previous lives within the body and pass through the Yang Nine and Hundred Six calamities (the cyclic disasters spoken of in Daoism). In this way one penetrates the profound mysterious principles and long enjoys the delight of longevity. An emperor who cultivates this method can communicate with the Shen (spirits), harmonize Yin-Yang, render the state stable and the people harmonious, and be free from the worries of the three disasters of flood, fire, armed conflict, and pestilence. This being so, how can one fail to strive in cultivation?

Eight long tassels are used on the doors, four on the eaves, and the door plaques are hung by means of nails and buttons. Twenty short tassels are employed between the doors, together with sixty-four chi of vermilion rope. The tassels are made of ramie and miscanthus. There are four door plaques in all, each six cun wide and five cun long, overlapping one another with matching wings. On the Hai Heaven Gate of the northwest the mysterious writing is inscribed in white; on the Si Earth Door of the southeast yellow characters are written in vermilion; on the Shen Moon Gate of the southwest white characters are written in vermilion; on the Yin Sun Gate of the northeast vermilion characters are written in black.

The spirit general of the Jiazi day is named Wang Wenqing, that of the Yichou day Long Jiqing, that of the Bingyin day Zhang Zhongqing, that of the Dingmao day Sima Qing, that of the Wuchen day Ji Chuqing, that of the Jisi day He Wenchang, that of the Gengwu day Feng Zhongqing, that of the Xinwei day Wang Wenzhang, that of the Renshen day Hou Boqing, that of the Guiyou day Sun Zhongfang, that of the Jiaxu day Zhan Zijiang, and that of the Yihai day Pang Minggong. It then lists once more Zhang Zhongqing of Bingyin, Sima Qing of Dingmao, Ji Chuqing of Wuchen, He Wenchang of Jisi, Feng Zhongqing of Gengwu, Wang Wenzhang of Xinwei, Hou Boqing of Renshen, Sun Zhongfang of Guiyou, Zhan Zijiang of Jiaxu, and Pang Minggong of Yihai.

These twelve spirit generals are arrayed in the north, corresponding to the directional and temporal sequence that begins at the Hai position and ends at the Chou position.

The spirit general of the Bingzi day is named Xing Sunqing, that of the Dingchou day Zhao Ziyu, that of the Wuyin day Yu Ziqing, that of the Jimao day Shi Wenyang, that of the Gengchen day Yin Jiaqing, that of the Xinsi day Yang Zhonggong, that of the Renwu day Ma Ziming, that of the Guiwei day Lü Weiming, that of the Jiashen day Hu Wenchang, that of the Yiyou day Kong Ligong, that of the Bingxu day Che Yuansheng, and that of the Dinghai day Zhang Wentong.

These twelve spirit generals are arrayed in the east, corresponding to the directional and temporal sequence that begins at the Yin position and ends at the Chen position.

The spirit general of the Wuzi day is named Yue Shiyang, that of the Jichou day Fan Heqing, that of the Gengyin day Chu Jinqing, that of the Xinmao day Guo Ziliang, that of the Renchen day Wu Yaqing, that of the Guisi day Shi Gonglai, that of the Jiawu day Wei Shangqing, that of the Yiwei day Du Zhongyang, that of the Bingshen day Zhu Bozhong, that of the Dingyou day Zang Wengong, that of the Wuxu day Fan Shaoqing, and that of the Jihai day Deng Duqing.

These twelve spirit generals are arrayed in the south, corresponding to the directional and temporal sequence that begins at the Si position and ends at the Wei position.

The spirit general of the Gengzi day is named Yang Zhongshu, that of the Xinchou day Lin Weigong, that of the Renyin day Qiu Mengqing, that of the Guimao day Su Tajiia, that of the Jiachen day Meng Feiqing, that of the Yisi day Tang Wenqing, that of the Bingwu day Wei Wengong, that of the Dingwei day Shi Shutong, and that of the Wushen day Fan Bo. It then lists once more Lin Weigong of Xinchou, Qiu Mengqing of Renyin, Su Tajiia of Guimao, Meng Feiqing of Jiachen, Tang Wenqing of Yisi, Wei Wengong of Bingwu, Shi Shutong of Dingwei, Fan Boyang of Wushen, Cheng Wenchang of Jiyou, Shi Ziren of Gengxu, and Zuo Zixing of Xinhai.

These twelve spirit generals are arrayed in the west, corresponding to the directional and temporal sequence that begins at the Shen position and ends at the Xu position.

The Jiazi, Yichou, and similar designations mentioned here are the names of the sixty days in the sexagenary cycle formed by the combination of the heavenly stems and earthly branches. Hai, Chou, Yin, Chen, and the rest are the directions and temporal sequences represented by the twelve earthly branches. The original text lists the names of the spirit generals corresponding to each day and groups them according to the four directions of north, east, south, and west.

The names of the twelve spirits are Renzi Sushangqing, Guichou Jianghanqing, Jiayin Mingwenzhang, Yimao Daigongyang, Bingchen Huoshuying, Dingsi Cuijuqing, Wuwu Congyuanguang, Jiwei Shitongqing, Gengshen Huawenyang, Xinyou Bingyuanyu, Renxu Yuejinqing, and Guihai Zuoshisong. They are arranged in the center, surrounding the four outer sides of the Fangzhang (the central area in the ritual layout), with three listed on each side, beginning from the Shen position and ending at the Wei position.

These are the names of the Liujia Zhifu (the divine generals who rotate according to the Six Jia cycle and are responsible for protection). Each hangs lamps at their assigned positions and writes the names on wooden tablets or bamboo slips, inscribing the Fulu (talismans) in sequence. The method of writing the names of the heavenly realms is as follows.

The attendants of Taihuang Huangzeng Tian number nine hundred million people, those of Taiming Yuwan Tian number nine hundred million people, those of Qingming Hetong Tian number nine hundred million people, those of Xuantai Pingyu Tian number nine hundred million people, those of Yuanming Wenju Tian number nine hundred million people, those of Shangming Qiyao Moyi Tian number nine hundred million people, those of Xuwu Yueheng Tian number nine hundred million people, and those of Taiji Mengyi Tian number nine hundred million people.

The positions of the above eight heavens belong to the Eastern Eight Fulu. The talisman texts are written in vermilion and accompanied by Qingqi Shengwen (texts or talismans symbolizing the generating Qi of cyan color); the remaining directions follow this same format. The eight Zhifu are written in black.

The attendants of Chiming Heyang Tian number nine hundred million people, those of Xuanming Gonghua Tian number five hundred million people, those of Yaoming Zongpiao Tian number five hundred million people, those of Zhuluo Huangjia Tian number one billion five hundred million people, those of Xuming Tangyao Tian number nine hundred million people, those of Guanming Duanjing Tian number one billion two hundred million people, those of Xuanming Gongqing Tian number one billion seven hundred million people, and those of Taihuan Jiyao Tian number one billion eight hundred million people.

The positions of the above eight heavens belong to the Southern Eight Fulu. They are written using yellow silk and vermilion, with the eight Zhifu written in black.

The attendants of Yuanzai Kongsheng Tian number one billion eight hundred million people, those of Tai'an Huangya Tian number seven hundred million people, those of Xianding Jifeng Tian number one billion five hundred million people, and those of Shihuang Xiaomang Tian number four hundred million people.

The Taihuang Wengchong Furong Heaven, the Wusi Jiangyou Heaven, the Shangdie Ruanle Heaven, and the Wuji Tanshi Heaven each have seven hundred million attendant officials. The above eight heavens belong to the Western Eight Talismans (Fulu): the talisman paper uses a black background with white characters, while the eight duty talismans are written in black characters. The Haoting Xiaodu Heaven, the Shangdie Ruanle Heaven, and the Wuji Tanshi Heaven each have seven hundred million attendant officials. The above eight heavens belong to the Western Eight Talismans: the talisman paper uses a black background with white characters, while the eight duty talismans are written in black characters.

The Haoting Xiaodu Heaven, the Yuantong Yuandong Heaven, the Taiwen Hanchong Miaocheng Heaven, the Taisu Xiule Jinshang Heaven, the Taixu Wushang Changrong Heaven, the Taishi Yulong Tengsheng Heaven, the Longbian Fandu Heaven, and the Taiji Pingyu Jiayi Heaven each have five hundred million attendant officials. The above eight heavens belong to the Northern Eight Talismans: the talisman paper uses a green background with black characters, and the eight duty talismans are also written in black characters.

Next write the “Daluo Cewen” (the wording used for the Zhen Ce): “The Supreme Wuji, Utmost True, Unsurpassed, Wuwei (non-action) Great Dao (the Way), responding to and sensing the True Jing (essence); the Daluo Fan Qi (vital energy), the Vacuous Emperor Jade Spirit, the one hundred eighty Dao Lords, the Celestial Master (Tianshi) of the Wuji World, the Utmost Honored Host of True Ones of Dao and De (Virtue/Power), and the immeasurable multitude of Great Sages who have already attained the Dao.” The above comprises a total of forty-nine characters, written in purple.

This Ce board (the bamboo tablet used for writing the Zhen Ce text) is placed in the south, with the head of the board facing north and set in the exact center; additionally arrange a table, lamp stand, and incense. This is called the “Zhen Ce,” and the characters must be written densely so as to be accommodated. The method of inscribing the Jian Ce should normally use cinnabar; if the situation is urgent and there is no time to obtain cinnabar, then write with ink. The Zhen Ce is written with purple characters, with the intention of communicating with the Huangji Wuxiang (the supreme and formless realm). When such an omen appears, there will be auspiciousness and prosperity; all things generate and restrain one another, each obtaining its proper use, inner and outer in harmony, each with its own principle. Under no circumstances should these characters or their sequence be mistakenly altered. When writing celestial texts or painting talismanic diagrams, if the situation is urgent and there is no time to obtain cinnabar, one may also write with ink. Next, inscribe the lamp texts according to the following format.

The Horn, Neck, Root, Room, Heart, Tail, and Winnowing Basket mansions have two, four, four, four, three, nine, and four lamps hung respectively. These are the seven mansions of the East (traditional astronomy divides the stellar regions near the ecliptic into the twenty-eight mansions; the seven eastern mansions are collectively known as the Azure Dragon), spanning the directional range from the Chen position to the Yin position.

The Dipper, Ox, Girl, Emptiness, Rooftop, Encampment, and Wall mansions have six, six, four, three, three, two, and two lamps hung respectively. These are the seven mansions of the North (collectively known as the Dark Warrior), spanning the directional range from the Chou position to the Hai position.

The Legs, Bond, Stomach, Hairy Head, Net, Turtle Beak, and Three Stars mansions have six, three, three, seven, eight, three, and ten lamps hung respectively. These are the seven mansions of the West (collectively known as the White Tiger), spanning the directional range from the Xu position to the Shen position.

The Well, Ghost, Willow, Star, Extended Net, Wings, and Chariot mansions have eight, five, eight, seven, six, twenty-two, and four lamps hung respectively. These are the seven mansions of the South (collectively known as the Vermilion Bird), spanning the directional range from the Wei position to the Si position.

All of the above twenty-eight mansions must have lamps hung according to their respective corresponding positions.

The Sun is located between the Yin and Mao positions, and the Moon between the You and Xu positions. The Year Star (Jupiter) corresponds to the Mao position, the Sparkling Deluder (Mars) to the Wu position, the Great White Star (Venus) to the You position, the Chronogram Star (Mercury) to the Zi position, and the Guardian Star (Saturn) to the center. All of the above Seven Luminaries (the Sun, the Moon, and the five planets) must have lamps hung according to their respective corresponding positions.

Yangming the First, Yinjing the Second, Zhenren the Third, Xuanming the Fourth, Danyuan the Fifth, Beiji the Sixth, Tianguan the Seventh, Fuxing the Eighth, and Bixing the Ninth are the names of the nine stars of the Northern Dipper. Each star must have a lamp hung according to its corresponding position.

The Upper Terrace is called “Xu Jing,” the Middle Terrace “Liu Chun,” and the Lower Terrace “Qu Sheng.” The nine stars of the Beidou together with these two terraces form twelve lamps, which are arrayed in the precise center. The hanging registers are placed in the middle of the assembled cluster, firmly fastened with cord, and the Zhenxing is attached above them. The Taiyi Altar is established at the exact center of the north.

The ritual sites of the Twelve Chen are set in the four quarters; twenty-four lamps are placed to the north of the Taiyi Altar. The Taisui lamp is positioned according to the direction occupied by Taisui in the current year. The natal lamp is set in the direction of the household master’s year of birth, and the traveling-year lamp is arranged in the same way. The lamps for the primordial chen, birth month, fetal month, and wandering year are all located according to the natal destiny of the household master alone.

The Three Mounds lamps are placed in the Chou direction; the Five Tombs lamps are arranged according to the tomb positions that correspond to the family surname; the Nine Netherworld lamps, combined with sixty-one lamps, are set in the exact center of the official hall. Residence lamps are placed in the center of the dwelling. If gauze coins hang from doors, windows, or portals, corresponding lamps are also to be installed. Lamps at the bed, the swinging fixture, and the gates are set in the center; the principal lamp inside the hall is positioned according to the household master’s natal destiny. The orientations of the Three Mounds, Five Tombs, Nine Netherworld, and similar lamps continue to follow the methods already described.

Ritual arrangements are made inside the hall, in front of the hall, outside the house, beside the rooms, and both inside and outside the side chambers. Six lamps in total are established at the well, stove, latrine, ditches, and granary, all placed in the east; the storehouse lamp is set in the north. Garden lamps number thirty; added to those already listed they total ninety-one. Garden lamps are placed according to the location of the garden; if it is too far away they are set on the eastern side outside the gate. Fifteen named categories are listed altogether, each provided with two lamps; if a given place has no corresponding fixture, there is no need to force an arrangement.

The foregoing covers the method of arranging lamp positions, the installation of lamp talismans, and the ritual procedures of facing east to visualize and offer prayers.

Jia-yin, Bing-yin, Wu-yin, Geng-yin, and Ren-yin are arrayed in the northern sector of the east. Yi-mao, Ding-mao, Ji-mao, Xin-mao, and Gui-mao are arrayed in the central sector of the east. Bing-chen, Wu-chen, Geng-chen, Ren-chen, and Jia-chen are arrayed in the southern sector of the east. Ding-si, Ji-si, Xin-si, Gui-si, and Yi-si are arrayed in the eastern sector of the south. Wu-wu, Geng-wu, Ren-wu, Jia-wu, and Bing-wu are arrayed in the central sector of the south. Ji-wei, Xin-wei, Gui-wei, Yi-wei, and Ding-wei are arrayed in the western sector of the south. Geng-shen, Ren-shen, Jia-shen, Bing-shen, and Wu-shen are arrayed in the central sector of the south.

In the text, “arrayed in the bundle direction” is most likely a variant or scribal error for “arrayed in the east.” The lamp positions are arranged principally according to the east, the south, and their intermediate bearings; the precise locations follow what is stated in the scripture.

The combinations Jiwei, Xinwei, Guiwei, Yiwei, and Dingwei are arrayed in the south slightly westward; those of Gengshen, Renshen, Jiashen, Bingshen, and Wushen in the west slightly southward; those of Xinyou, Guiyou, Yiyou, Dingyou, and Jiyou in the western center; those of Renxu, Jiaxu, Bingxu, Gengzi, and Gengxu in the west slightly northward; those of Guihai, Yihai, Dinghai, Jihai, and Xinhai in the north slightly westward; those of Jiazi, Bingzi, Wuzi, Gengzi, and Renzi in the northern center; and those of Yichou, Dingchou, Jichou, Xinchou, and Guichou in the north slightly eastward. These represent the five positions corresponding to each of the Six Jia. Careful identification of these is required in order to expel heterodox spirits and influences, and one must not arbitrarily request the presence of the orthodox gods; the names are inscribed on the slips in the manner previously indicated. This is the procedure for facing north, visualizing, and invoking the deities.

In fabricating the lamps, wooden tablets, talismans, and slips, one employs colored ornamentation and painting, taking care that the pigments adhere firmly. These items are not to be stored away even should wind and rain arise prior to the conclusion of the rite. In the event of damage or pollution, the deities are first informed and repairs then made, with every effort to maintain an atmosphere of solemn purity so that blessings may be drawn forth. Should wind and rain suddenly commence, the lamps are simply shifted aside.

The first of the southern heavens is named Taihuang Huangzeng Tian and is accompanied by nine hundred million officials; the second, Taiming Yuwan Tian, by one billion six hundred million officials; the third, Qingming Hetong Tian, by one billion seven hundred million officials; the fourth, Xuantai Pingyu Tian, by one billion officials; the fifth, Yuanming Wenju Tian, by one billion one hundred million officials; the sixth, Shangming Qiyao Moyi Tian, by eight hundred million officials; and the seventh, Xuwu Yueheng Tian, by two billion six hundred million officials.

The foregoing constitutes the material pertaining to the seven northern lodges (that is, the seven stellar groupings of the northern sky). The Fulu (talismans and registers) are executed in white characters upon a black ground, thereby taking the vital Qi; the remaining directions are treated in corresponding fashion. Heavenly names and prophetic inscriptions are written in cinnabar.

The western heavens open with the Taiji (Supreme Ultimate) Mengyi Heaven, attended by ten hundred million officials who serve in the celestial realm. Next comes the Chiming Heyang Heaven with eighteen hundred million attendant officials, followed by the Xuanming Gonghua Heaven with five hundred million and the Yaoming Zongpiao Heaven likewise with five hundred million. The Zhuluo Huangjia Heaven then appears with fifteen hundred million attendant officials, the Xuming Tangyao Heaven with nine hundred million, and the Guanming Duanjing Heaven with twelve hundred million. These form the seven lodges of the West, here referring to the western partitions of the celestial realm. Related talismanic scripts should be written in black on a blue-green background, while the celestial texts and prophetic writings are written in red.

The northern sequence begins with the Xuanming Gongqing Heaven and its seventeen hundred million attendant officials, then the Taihuan Jiyao Heaven and the Yuanzai Kongsheng Heaven, each provided with eighteen hundred million. After these come the Tai'an Huangya Heaven with seven hundred million attendant officials, the Xianding Jifeng Heaven with fifteen hundred million, the Shihuang Xiaomang Heaven with four-three hundred million attendant officials, and the Taihuang Zhuchong Furong Heaven with forty-three hundred million. The above are the seven lodges of the South. Related talismanic scripts should be written in blue-green on a red background, while the celestial texts and prophetic writings are written in red.

In the east the first heaven is the Wusi Jiangyou Heaven, served by nine hundred million attendant officials. It is followed by the Shangdie Ruanle Heaven with three hundred million, the Wuji Tanshi Heaven with sixteen hundred million, and the Haoting Xiaodu Heaven also with sixteen hundred million. The Yuantong Yuandong Heaven has fourteen hundred million attendant officials, and the Taiwen Hanchong Miaocheng Heaven has twelve hundred million.

The seventh heaven of the east is named Taizi Xiule Jinshang Tian and has 1.6 billion attendant officials of the celestial realm. The record on the right notes that it corresponds to the seven western lunar mansions. The talisman is written with yellow characters on a white background; the character for Heaven and the chenwen (prophetic writings that indicate good or ill fortune) are written in cinnabar.

Taiwu Xushang Changrong Tian has 8 billion attendant officials. The record on the right notes that it corresponds to the southwest. The talisman is written with vermilion characters on a yellow background; the character for Heaven and the chenwen are written in cinnabar.

Taishi Yulong Teng Tian has 1.6 billion attendant officials. The record on the right notes that it corresponds to the seven western lunar mansions. The talisman is written with yellow characters on a white background; the character for Heaven and the chenwen are written in cinnabar.

Taiwu Xushang Changrong Tian has 8 billion attendant officials. The record on the right notes that it corresponds to the southwest. The talisman is written with vermilion characters on a yellow background; the character for Heaven and the chenwen are written in cinnabar.

Taishi Yulong Tengsheng Tian has 8 billion attendant officials. The record on the right notes that it corresponds to the northeast. The talisman is written with cyan characters on a cinnabar-colored background; the character for Heaven and the chenwen are written in cinnabar.

Longbian Fandu Tian has 8 billion attendant officials. The record on the right notes that it corresponds to the southeast. The talisman is written with white characters on a yellow background; the character for Heaven and the chenwen are written in cinnabar.

Taiji Pingyu Jiayi Tian has 8 billion attendant officials. The record on the right notes that it is written facing the northwest. The talisman is written with yellow characters on a black background; the character for Heaven and the chenwen are written in cinnabar.

The Qi (vital energy) of the various heavens condenses to become the stars and interlocks to become the mountains. The stars of heaven and the human world mutually resonate and preside over the ethical relationships of human society. Therefore the dragon patterns of the Hetu (River Chart) demonstrate these principles and transmit them to the world. Those who understand this and cultivate in accordance with it can dispel calamities and attract blessings. The ritual begins from the north, taking the worship of the lunar mansions as its starting point. The mind and spirit concentrate on the path leading to the heavens; one then successively tours the stellar officials and circumambulates in worship according to the degrees of the stars, seeking mysterious protection. Each direction is worshiped twelve times.

The Daluo ce (the ritual documents or insignia used in the ceremony), the talisman boards, the lamp tablets, and the names of the various heavens are all the same as those employed in the rite performed facing east. When writing the tablet texts and drawing the Fulu (talismans and registers), one should face the corresponding direction according to the four seasons: east in spring, south in summer, west in autumn, and north in winter, while facing the Wangqi (the ruling seasonal Qi) of the time and maintaining purity.

After the prayer text has been written, it should be hung in front of the ce documents. The ritual master washes the hands and rinses the mouth, faces the current Wangqi, closes the eyes, forms the Wogu (the firm-grasp mudra), and concentrates the spirit in visualization. The talisman tablets are then arranged on the altar table. The master knocks the teeth thirty-two times and swallows saliva thirty-two times before reciting the incantation that commands the talisman:

Then one bows downward and rises again to pray for the protection of the Nine Mysteries (Jiuxuan, the profound and remote nether realms spoken of in Daoism). Once Huang Yi has communicated with the divine qi and the ritual is complete, the fuce (talismanic writings and bamboo slips used in the ceremony) are gathered up; the deities are visualized according to the method previously described, and the incantation is recited.

Should strange transformations of wind and thunder occur, or should public or private affairs become urgent, the fuce may be put away temporarily without reciting an additional commanding incantation. By practicing goodness, guarding the Mystery, and bringing the hun and po souls to rest, the Three Heavens (Santian, the celestial realms of the Three Pure Ones) send down blessings; this is the command of the Nine Lords. The number of attendant officials listed in the fuce changes with the seasons: ten in spring, one hundred in summer, one thousand in autumn, and ten thousand in winter, totaling one hundred million over the four seasons as the Five Phases (Wuxing: Wood, Fire, Earth, Metal, Water) circulate through their complete cycle. From the Son of Heaven down to the po-zheng (an original designation whose precise referent remains unclear), all receive blessings from the Three Heavens in accordance with this, following the decree of the Nine Lords. The attendant numbers in the fuce likewise vary by season—ten in spring, a hundred in summer, a thousand in autumn, ten thousand in winter—amounting to a hundred million across the four seasons with the Five Phases circulating everywhere. From the emperor to the common people, the figure of “one hundred million” may be used as a universal auspicious number.

Each direction possesses its own qi numbers: nine in the east, three in the south, seven in the west, and five in the north. Zi corresponds to Geng and Chou to Xin, encountering the number seven which belongs to Metal; Yin corresponds to Wu and Mao to Ji, obtaining the number three which belongs to Fire. These are the qi numbers of the Five Phases. Therefore the nine qi of the east are called the Azure Heaven.

Those who cultivate this zhai ritual (a Daoist Zhaijiao purification ceremony) are instructed by the scripture that visualization and mental stillness serve to correct the karma of intention (actions of the mind); prayers and vows serve to correct the karma of speech (actions of the mouth); and prostrations serve to correct the karma of the body (physical actions). Transforming evil deeds through good ones depends above all on utmost sincerity. Once the three karmas of body, speech, and mind have been rectified, a hundred blessings will arrive; how could one not strive diligently in cultivation?

The ritual space may be constructed as a square altar or simply laid out on a level area of ground, each outer side measuring fifty-five chi so as to correspond to the Great Expansion number of the Encompassing Heaven (a numerical emblem of the transformations of the heavenly Dao). The altar railings stand one zhang two chi high, the gateways five chi wide, and the flared sections of the railings nine chi wide; the place on the lintel for inscribed characters measures three cun three fen at ground level. Lamps are to be placed in the four directions and at the center, sixty at each location, with stands each six chi high. Approximately two hundred thirty lamps may be used; if the site is cramped or resources insufficient, their number may be reduced as far as possible, yet never below thirty-two lamps.

An auspicious day and hour must be carefully selected and the required items respectfully prepared. The scripture reiterates at its close the number of lamps: about two hundred thirty may be employed; should space be limited or means insufficient, a minimum of thirty-two lamps is still required and may not be decreased.

One must carefully select an auspicious day and favorable hour, respectfully prepare the ritual implements and supplies, convene fellow Daoists, and invite accomplished high Daoists of genuine cultivation. All participants must bathe and don clean, tidy clothing before assembling at the site of purification. For the three days preceding the Zhai, one abstains from meat, pungent foods, and impure substances, ceases all worldly business, concentrates the mind in purity and stillness, and awaits the rite.

Miscellaneous attendants should not be numerous, lest clamor arise; select those who cultivate themselves with caution, who are respectful and composed, sufficient only to accomplish the tasks. Those on watch rotate their rest so that not all sleep at once. The one charged with incense keeps the fragrance continuous and unbroken; the one charged with lamps keeps the flames bright, unextinguished through the night.

The Zhai officers present porridge at dawn and vegetable fare at midday. The food must be bland, pure, fresh, and palatable; meats with blood and greasy miscellaneous items are forbidden. Naturally ripened fruits may be eaten, yet one must not consume “Xiangwang’s vegetable” (a vegetable prohibited during fasting whose precise identity is unclear). Hosts and guests alike remain diligent in reverence, humble, and sincere.

This Zhai liturgy establishes no special official titles. The Qigao rite of the preceding night is performed only at dawn and midday. Following the Keyi of the Lingbao Fa, after prostrations one begins the Qigao and, toward evening, conducts the “Da Xie,” a solemn thanksgiving to the deities. Upon first entering the portal, recite the mantra:

“The orthodox Qi (vital energy) of the Three Origins enters my body, enabling all that I announce to communicate through and ascend to the heavenly court.”

After reciting, chant in sequence the Huaxia Zan and the introductory praises. Banners and the ceremonial cortege halt before the altar; the same arrangement is observed upon departing.

Entering the Altar, Third

The rite of entering the altar is held after the Hai hour. The officers, each in proper position, proceed in order from the Zhai hall, led by hymns of praise toward the Heavenly Gate of Hai Above (the heavenly gate established according to ritual orientation). After the Fashi recites the mantra, they enter the altar, circumambulate the celestial realm once to the left, reach the Xu position, then enter the circuit of the Three Luminaries (sun, moon, and stars) and circumambulate once.

The Fashi returns to his station and stands. The officers circumambulate the Three Luminaries to the south and stand facing north. After the Dujiang (the officer who announces and guides the liturgical sequence) chants, all in turn pay homage to the masters and, according to the liturgical method, perform Cunsi.

Visualizing the Spirits, Fourth

The ritual master strikes the ritual drum thirty-two times, then closes the eyes for inner visualization. First visualize the Three Treasures (the Dao, Jing (scriptures), and masters venerated in Daoism), then visualize the three masters who transmitted the ritual methods, next visualize the Three Ones (a concept in Daoist inner cultivation related to the original spirit), then visualize the thirty-six thousand spirits. Visualize these spirits distributed inside and outside the body, guarding body and mind.

Subsequently concentrate on visualizing the thirty-three heavens and seventy-four directions, as if seeing the Three Masters of the Limitless (the three supreme masters venerated in Daoism). Then again visualize the Three Ones and the thirty-six thousand spirits, causing them to distribute inside and outside, guarding body and mind; concentrate on visualizing the thirty-three heavens and seventy-four directions. Imagine the Limitless divine Qi (vital energy) interweaving with clouds and rising, while the celestial officials and earthly officers, the Nine Palaces and Seven Luminaries, the Five Phases and Six Jia, the Earth Sovereign and Cavern Spirits, as well as all true immortals, generals, officers, soldiers, spirits in charge of duties, and the on-duty talisman officials and administrative officers, gather at once, filling the air. They encircle the altar in neat ranks, solemn and majestic.

The ritual master prays: Now we take refuge in the Heavenly Worthy, may both guests and hosts receive grace, and all the living and the deceased obtain blessings. Then the dujiang (the person responsible for chanting and guiding in the ritual) chants, and the ritual master again strikes the ritual drum thirty-two times. After the drumming, the ritual master swallows saliva thirty-two times, then kneels to offer incense.

Offering Incense, Fifth

The ritual master, at a table set beside the register table, offers incense sequentially to four incense burners, totaling thirty-three sticks: six sticks in one burner, sixteen in one, eight in one, and three in one. After offering incense, the ritual master rises.

Two attendant officials (ritual functionaries participating in the ceremony) serve as incense attendants, entering from the Earth Door (the lower passageway of the altar for entry and exit), taking out the four incense burners. One burner remains carried by an incense attendant who exits from the Heaven Gate (the upper passageway), passing incense before the assembled officials. Each person offers three sticks of incense. After everyone has offered incense, the incense attendants return from the Heaven Gate, replace the burners in their original positions, then exit from the Earth Door and return to their respective places.

Then the dujiang chants, each person reports their own name and title, then recites the Opening the Furnace incantation.

Opening the Furnace, Sixth

Disciple of the Great Cavern of the Three Sceneries of the Mysterious Capital of Shangqing, Unexcelled Ritual Master of the Three Caverns, Mr. So-and-so of such-and-such Peak and such-and-such Emperor performing the Great Thanksgiving Ritual of the Tai Xuan Hetu, the petty omen True Person, your servant So-and-so and others, hereby respectfully announce:

Opening the Furnace, Sixth

Disciples of the Great Cavern of the Three Scenes of the Mysterious Capital of Shangqing and unsurpassed Dharma Masters of the Three Caverns (Dongzhen, Dongxuan, and Dongshen) carry out the Great Thanksgiving Ritual of the Tai Xuan River Chart. A certain gentleman of a certain sacred mountain and a certain emperor, together with the humble omen True Person, minister so-and-so and others, respectfully petition the Most High Mysterious Origin, the Most High Limitless Supreme True, as well as the true Jing (essence) induced by the unsurpassed Wuwei (non-action) Great Dao. They also invite the ancestral Qi (vital energy) of mysterious azure, primordial yellow, and beginning white belonging to the Great Luo of void nature, the purple void of subtle existence, and Wuwei unobstructed. Furthermore they invite, from the High Upper Great Existence, Jade Clarity, Upper Clarity, Mysterious Capital Jade Capital, Seven Treasures Purple Tenuity, Great Clarity, Taiji (Supreme Ultimate), Cavern Darkness, Small Existence and similar locations, the various Supreme True Ones of the Three Origins, Four Beginnings, Five Layers and Nine Extremes, together with their mysterious Shen (spirit) and Qi, as well as the lords who command the sacred officials, the officers who govern the true spirits, the functionaries who manage the immortal souls, and the divine officials who oversee the registers and canonical texts.

They further invite the left and right dragon-tiger cavalry, the flying-dragon jade boys who attend the incense, the embroidered-robe jade maidens who convey messages, as well as the direct Fulu (talismans and registers) of the Three Realms, the direct-affairs officers of the various heavens, the dark officials of the various earths, the mysterious offices of the various waters, the attendants of the various earth emperors, the postal stations of the various cavern palaces, and other divine offices. They also invite the messengers from every direction of the sun, moon and constellations, the mountains and peaks, streams and valleys, pools, marshes, rivers and seas, the vast Han waterways and fords, the Yangtze, Huai, Si and Du rivers, and the Nine Palaces and Six Jia. All spirits, whether still entangled in the dusty world or already liberated from it, whether possessed of form or formless, whose realms are immeasurable and boundless, together with the true officials and orthodox deities who preside over the local soil here, are requested to compose their bearing and approach.

They also invite the ninety thousand troops of Great Xia from the eastern extreme, the thirty thousand copper-headed iron-browed troops from the southern extreme, the seventy thousand vajra daring-force warriors from the western extreme, the fifty thousand great-necked great-armored divine troops from the northern extreme, and the one hundred and twenty thousand ghost-eating iron-faced troops from the center. In addition they invite the soldiers and horses of the Nine Sages, the Nine True Ones and the Nine Immortals, each consisting of nine hundred million riders, to come together and protect the ritual altar.

We ministers have chosen a certain auspicious night in which to carry out respectfully the emperor’s sincere petition. Exhausting our utmost sincerity we burn incense, establish the zhai, perform the rites, make repentance, pray for pardon, and carefully present our memorial. May the Qi of demons and heterodox forces be swept away and the pure, clean true Qi be invited to descend, so that mysterious grace and blessing are poured down universally and pervade the persons of the emperor and of us ministers. May every matter we have reported and every wish sought by the people be fulfilled as desired, so that the state and the household receive the blessing, and may it ultimately reach the presence of the Most High Supreme True Void Emperor, the Jade Emperor.

Here the term “zhai” refers to the establishment of the offering, the purification and the petitioning that form part of Daoist Zhaijiao (purification ritual) ceremonies; “tanshan” denotes the altar on which the rite is performed. Expressions such as “with outflows and without outflows” serve to summarize beings of different levels and different realms of existence.

The seventh of the worship of the Thirty-Two Heavens.

Next, the Dujiang leads the chanting: We ministers, with utmost sincerity and single-hearted devotion, take refuge in Taihuang. May our families and the nation receive blessings, so that we may ascend before the Most High, the Ultimate True Void Sovereign Jade Emperor.

The seventh of the worship of the Thirty-Two Heavens.

Next, the Dujiang leads the chanting: We ministers, with utmost sincerity and single-hearted devotion, take refuge in the Heavenly Emperor Lord of Taihuang Huangzeng Heaven; we ministers, with utmost sincerity and single-hearted devotion, take refuge in the Heavenly Emperor Lord of Taiming Yuwan Heaven; we ministers, with utmost sincerity and single-hearted devotion, take refuge in the Heavenly Emperor Lord of Qingming Hetong Heaven; we ministers, with utmost sincerity and single-hearted devotion, take refuge in the Heavenly Emperor Lord of Xuantai Pingyu Heaven; we ministers, with utmost sincerity and single-hearted devotion, take refuge in the Heavenly Emperor Lord of Yuanming Wenju Heaven; we ministers, with utmost sincerity and single-hearted devotion, take refuge in the Heavenly Emperor Lord of Shangming Qiyao Moyi Heaven; we ministers, with utmost sincerity and single-hearted devotion, take refuge in the Heavenly Emperor Lord of Xuwu Yueheng Heaven; we ministers, with utmost sincerity and single-hearted devotion, take refuge in the Heavenly Emperor Lord of Taiji Mengyi Heaven; we ministers, with utmost sincerity and single-hearted devotion, take refuge in the Heavenly Emperor Lord of Chiming Heyang Heaven; we ministers, with utmost sincerity and single-hearted devotion, take refuge in the Heavenly Emperor Lord of Xuanming Gonghua Heaven; we ministers, with utmost sincerity and single-hearted devotion, take refuge in the Heavenly Emperor Lord of Yaoming Zongpiao Heaven; we ministers, with utmost sincerity and single-hearted devotion, take refuge in the Heavenly Emperor Lord of Zhuluo Huangjia Heaven; we ministers, with utmost sincerity and single-hearted devotion, take refuge in the Heavenly Emperor Lord of Gonghua Heaven; we ministers, with utmost sincerity and single-hearted devotion, take refuge in the Heavenly Emperor Lord of Yaoming Zongpiao Heaven; we ministers, with utmost sincerity and single-hearted devotion, take refuge in the Heavenly Emperor Lord of Zhuluo Huangjia Heaven; we ministers, with utmost sincerity and single-hearted devotion, take refuge in the Heavenly Emperor Lord of Xuming Tangyao Heaven; we ministers, with utmost sincerity and single-hearted devotion, take refuge in the Heavenly Emperor Lord of Guanming Duanjing Heaven; we ministers, with utmost sincerity and single-hearted devotion, take refuge in the Heavenly Emperor Lord of Xuanming Gongqing Heaven; we ministers, with utmost sincerity and single-hearted devotion, take refuge in the Heavenly Emperor Lord of Taihuan Jiyao Heaven; we ministers, with utmost sincerity and single-hearted devotion, take refuge in the Heavenly Emperor Lord of Yuanzai Kongsheng Heaven; we ministers, with utmost sincerity and single-hearted devotion, take refuge in the Heavenly Emperor Lord of Tai’an Huangya Heaven; we ministers, with utmost sincerity and single-hearted devotion, take refuge in the Heavenly Emperor Lord of Xianding Jifeng Heaven; we ministers, with utmost sincerity and single-hearted devotion, take refuge in the Heavenly Emperor Lord of Shihuang Xiaomang Heaven; we ministers, with utmost sincerity and single-hearted devotion, take refuge in the Heavenly Emperor Lord of Taihuang Wengzhong Furong Heaven; we ministers, with utmost sincerity and single-hearted devotion, take refuge in the Heavenly Emperor Lord of Wusi Jiangyou Heaven; we ministers, with utmost sincerity and single-hearted devotion, take refuge in the Heavenly Emperor Lord of Shangdie Ruanle Heaven; we ministers, with utmost sincerity and single-hearted devotion, take refuge in the Heavenly Emperor Lord of Wuji Tanshi Heaven.

Here the “Dujiang” is the Daoist priest who leads the recitation and chanting in the Zhaijiao (purification ritual); the assembly follows the Keyi (liturgy) in worshiping the various heavens, reciting one after another the honorific titles of the Heavenly Emperors and thereby expressing their taking of refuge and their prayers.

Wengzhong Furong Heavenly Emperor Lord. We ministers sincerely take refuge in the Wusi Jiangyou Heavenly Emperor Lord, we ministers sincerely take refuge in the Shangdie Ruanle Heavenly Emperor Lord, we ministers sincerely take refuge in the Wuji Tanshi Heavenly Emperor Lord, we ministers sincerely take refuge in the Haoting Xiaodu Heavenly Emperor Lord, we ministers sincerely take refuge in the Yuantong Yuandong Heavenly Emperor Lord, we ministers sincerely take refuge in the Taiwen Hanchong Miaocheng Heavenly Emperor Lord, we ministers sincerely take refuge in the Taisu Xiule Jinshang Heavenly Emperor Lord, we ministers sincerely take refuge in the Taixu Wushang Changrong Heavenly Emperor Lord, we ministers sincerely take refuge in the Taishi Yulong Tengsheng Heavenly Emperor Lord, we ministers sincerely take refuge in the Longbian Fandu Heavenly Emperor Lord, and we ministers sincerely take refuge in the Taiji (Supreme Ultimate) Pingyu Jiayi Heavenly Emperor Lord. If blessings and grace are to be prayed for, the ritual commences from a given direction and the rites are performed according to the regulations of the corresponding asterisms; if it begins from the east, it follows the qi numbers of the east, with each abiding in the corresponding position.

We ministers sincerely take refuge in the Supreme Limitless Utmost True, the unsurpassed Wuwei (non-action) Great Dao that responds and stimulates the True Jing (essence), together with the Daluo Fanqi Void Sovereign Jade Spirit and the Extreme Pingyu Jiayi Heavenly Emperor Lord. If blessings and grace are to be prayed for, the ritual commences from a given direction and the rites are performed according to the regulations of the corresponding asterisms; if it begins from the east, it follows the qi numbers of the east, with each abiding in the corresponding position.

We ministers sincerely take refuge in the Supreme Limitless Utmost True, the unsurpassed Wuwei Great Dao that responds and stimulates the True Jing (essence), the Daluo Fanqi Void Sovereign Jade Spirit, the one hundred and eighty Dao Lords, the Most Honored Celestial Master (Tianshi) of the Limitless Worlds, the assembled True Ones of the Dao and De (Virtue/Power), as well as the immeasurable Great Sages who have already attained the Dao and all the Orthodox True Lords and Sages. Perform one bow.

The Eighth Confession

When kneeling and kowtowing, the essential point is that the mind and intention remain concentrated in oneness, with sincere reverence and piety; there is no need to remove the cap or unbind the hair and let it hang loose.

We, disciples of the Shangqing Xuandu Great Cavern of the Three Sceneries, unexcelled masters of the Three Caverns (Dongzhen/Dongxuan/Dongshen), together with the gentlemen of such-and-such sacred peak serving such-and-such emperor who perform the Tai Xuan He Tu Morning Repentance Ritual, and the junior Perfected Ones, your ministers so-and-so and others, jointly and with sincere hearts present this memorial.

We respectfully invoke the unsurpassed, without-predecessor, Wuwei (non-action) and Wuji Great Luo Brahma Qi (vital energy), the empty, silent, mysterious and wondrous realm of ultimate truth; the Most High Infinite Great Dao (the Way), the Divine Lord who is the Dao within the Dao, the Jade Emperor God, the thirty-two Heavenly Emperor Lords, the thirty-nine Upper Perfected Ones, the Five Offices of the Ten Directions, the kings, dukes, chancellors, high ministers and assistants and other sacred beings, as well as the Luo Heaven, the earthly deities, the hosts of mountains and rivers, the sun, moon and stars, the Earth Emperor of the cavern palaces, the Celestial Masters (Tianshi), the Most Honored Ones, the multitude of saints who have attained the Dao, the responsive honored saints, all those who have attained the true Dao in past, future and present, the incalculable sentient beings in innumerable worlds, and all immortals and spiritual officials.

We dwell in the dusty world, of shallow capacity and dim understanding. Fortunately, by the karmic connections of previous lives, we have personally encountered the teachings of Daoism, and in our early years were able to study the true teaching and uphold the mysterious and wondrous scriptures. The grace of the Dao is widespread, and our gratitude and joy are beyond words. Yet the precepts of the Daoist gate emphasize exhorting to goodness, and also permit people to establish merit and cultivate De (Virtue/Power). We ought to assist the state, save and deliver the masses, and exert ourselves to the utmost in repayment, yet we have not been able to firmly dwell in seclusion to cultivate the Dao and accumulate lofty meritorious De. Therefore we often fear that after this life ends, we will be blamed in the netherworld, failing the teachings of the heavenly Perfected and going against the grace of the Great Dao. Time passes easily, yet even tiny merits are hard to establish. We earnestly request to receive compassionate pardon, and vow to exhaust our sincere hearts, together with those of like mind, to purify body and mind, restrain ourselves, and take refuge in the Great Dao. May the ultimate Perfected multitude of saints extend compassion and forgiveness, permit us to reform and renew ourselves, and fulfill our prayer of repentance. If there is a written memorial, then recite according to the text; if none, then say: “We wholeheartedly transfer the merit, and pray that the holy assembly take pity on the matters we have stated.”

The emperor receives the mysterious and wondrous grace, accords with the Mandate of Heaven, occupies the weighty position over the four seas, and holds the pivot of the myriad transformations. He is diligent and cautious, striving in governance by day and not daring to slacken even at night; yet he still worries that there are deficiencies in ruling the state, that he has not been able to satisfy both the gods and the people, and that remote and desolate regions have not felt the court's grace and trust. Warfare, floods, fires, droughts, locusts, epidemics, and violent evil Qi still cause the people hardship. The emperor is anxious and compassionate, as if treading between ice and fire, and wishes to pour out his utmost sincerity and report it to Heaven.

A certain official, because of accumulated goodness, has received the protection of true spirits, yet dwells in the turbid world, mixing in the dust of the mundane, and has not been able to follow the rules of cultivating and examining the Five Constants, nor to accord with the four seasons and the principles of nourishing body and mind. His actions often invite regret, faults continually accumulate, yet he himself has not perceived them, nor ever repented and washed them away. We worry that in this life and previous lives, sins may already have accumulated: sometimes acting willfully and arbitrarily, bringing on calamities; the sentiments and consciousness of ordinary people are hard to fathom, yet the way of the gods is hard to deceive. Sins have already piled up greatly, yet the making of them has still not ceased. Above, not revering the Heavenly Dao, below not believing in ghosts and spirits, going against Yin-Yang, disturbing the laws of the gods. Old faults have not been repented, new evils are continually added, karmic sins layer upon layer, deep as the great sea, high as mountain peaks.

The Five Phases (Wood, Fire, Earth, Metal, Water) alternate and transform, disasters and blessings are not constant; human destiny cycles around, good and ill fortune depend on each other. The stars and planets move, and there are times when they shine upon the human world; the alternation of day and night also symbolizes rise and fall. Perhaps there are enmities formed in previous lives or this life, perhaps there are still debts and lawsuits between life and death; some faults come from oneself, some calamities originate from long ago. Karmic sins are immeasurable and boundless, hard to record one by one.

We were born in an age illuminated by the great sun, encountering the fortune of the Dao, and though dwelling in the dust of the mundane, still have the opportunity to practice the way of Dongzhen. In the golden books of the Three Caverns and the jade satchels of the Nine Heavens are recorded methods of refining and nourishing form and Shen (spirit), cultivating original Qi, as well as the rules of practice for concentrating the spirit and guarding the One; therein are related the phoenix Qi and dragon charts, extending years and retaining youth, paying court to the Primordial Beginning, returning to original destiny, realizing entry into the sagely realm, and transcending the mundane. These scriptures are precious books transmitted through successive generations and treasured for ten thousand years; only through the inspiration of teachers can one glimpse their profound meanings. Our understanding is shallow, yet we have been fortunate to encounter these profound heavenly books; life is brief as the mayfly or morning mushroom, yet we have come to know the realm of longevity like the cedar tree. We receive the deepest teachings therein, rejoicing without weariness.

We originally thought that one day we would be able to pay court to the Nine Purities and Three Realms, and fly up to the solar palaces and stellar fords; yet ignorant habits have accumulated long, the mind-consciousness easily loses its way, sinking into the river of karmic sin, drifting in the sea of defilement, greedy for fame, wealth and profit, lingering in splendor, abandoning the orthodox Dao to follow the crooked and deviant, creating all manner of evil deeds. Some slight the sacred canons, doubt and slander the true spirits; some privately steal the divine books and transmit them to unsuitable people; some chase after wealth, beauty and empty fame, outwardly borrowing the name of purity and stillness, inwardly depleting the orthodox Dao. Some use the name of the Three Treasures to seek private gain, receiving offerings yet not cultivating meritorious De, encroaching on the permanent property of the community, deceiving and falsely accusing the gods; some falsely claim to understand the stellar images, using predictions of good and ill fortune for profit, creating their own methods, going against the constant laws of the scriptures, accumulating day by day and month by month without self-awareness.

Some people inwardly do not keep the method of visualizing and contemplating, outwardly do not carry out cultivation, disturbing the Three Palaces within the body, causing the Eight Scenes to grow dim. The “Red Infant” within the body thus suffers, and the Dantian (energy center) seems obscured and blocked; the six Qi become unbalanced, and the various passes and orifices of the body may also be obstructed. Faults bring on calamities, while De can eliminate disasters; yet we sometimes blame the Great Dao for lacking compassion, doubt that the gods do not protect us, abandon the root to chase the branches, and never once repent and remove old faults. When we are in the netherworld, if we then wish to regret, it may already be too late.

There are also those who, in constructing city walls, excavating ditches and ponds, handling official business or selecting residences, move earth and begin construction, thereby violating the taboos of the hidden and the visible: disturbing the Earth Bureau, destroying graves, damaging the vestiges of spirits, boring into blessed lands, draining springs, polluting rivers, going against the Dao of Heaven and Earth. It may also be because of endless reincarnations through previous lives and successive worlds, experiencing innumerable kalpas of difficulty, long since unable to remember beginning and end. Some once occupied high positions yet were without Dao and without compassion; some as ministers or children were neither loyal nor filial; some harmed living beings to nourish themselves, some deliberately killed or accidentally injured life, allowing themselves to commit sins. Some, under the name of punitive expeditions, harbored private motives, destroying jade and stone alike, slaughtering the worthy and foolish together without pity, leaving sentient beings with nothing to rely on, causing both humans and gods to grieve. These faults of previous lives may also continue into this life. The nine ancestors and seven mysterious ones among deceased relatives may be blamed in the netherworld, implicating descendants; graves may be unsettled, departed souls sorrowful and resentful, possibly giving rise to lawsuits and calamities.

Moreover, between Heaven and Earth there are gods in charge of punishments and blessings, officials who patrol Heaven and Earth, departments that inspect faults of Yin-Yang, and divine officers responsible for recording sins. Good and evil are all recorded, even the finest details not omitted. Once one loses the realm of longevity, one falls forever into sin and punishment, hard to escape even in ten thousand kalpas, truly pitiable.

Worldly people are often deluded by appearances: seeing those who do good suffer disaster, they think doing good is of no benefit, not knowing that it may be remaining calamities from previous lives not yet exhausted, and only after the calamities are exhausted will blessings arrive; seeing those who do evil temporarily at ease, they think doing evil is harmless, not knowing that it may be remaining blessings from previous lives not yet used up, and after the blessings are exhausted disaster will follow. Thus some indulge their hearts, arbitrarily sinking into darkness, enduring all manner of suffering. If not for the Great Dao bestowing light, people would forever deviate from the path of life.

We have heard that the mysterious and wondrous scriptures hang down teachings, opening for people the gate of repentance: concentrating on cultivation for ten days, the Taiqing can reduce one moment of sin; persisting unremittingly through two periods, the Shangqing will record good merit; sincerely praying for three consecutive years, the Yuqing can eliminate all sins. The various heavens pity worldly people, the ten thousand saints bestow grace, patiently guiding those who have lost the way, earnestly reminding those who are drowning. The sacred ones manifest teachings through green charts and vermilion characters, mysterious registers and azure texts, transmitting books for eliminating disasters and migrating to goodness, and secrets for delivering the world and cultivating life. Practicing according to the scriptures, one can obtain peace and joy; realizing and cultivating the principles therein, one may hope to become Perfected. The Great Dao with generous kindness and compassion bestows grace upon people, blessings without end; as long as one diligently cultivates and constantly examines oneself, one can tend toward peace.

The emperor looks up to receive the chapter texts of the He Tu and Luo Shu and the teachings of the Mysterious Origin Sage, takes refuge, kowtows, confesses sins, and prays for grace; sincerely prays to the Three Realms and the various heavens. Flowering lamps scatter radiance, incense mist rises, as if the road leading to the cloudy heavens has already opened. We spread out the true texts and precious repentance, arrayed in the heavenly realm, pouring out sincere hearts, hoping the true saints will clearly inspect.

We pray that Heaven and Earth be at peace, sun moon and stars bright, stellar images moving normally, wind and rain arriving on time; that the ancestral temples of former sages and the gods of the altars of soil and grain receive protection, blessings boundless and long-lasting. That the realm suffer no disasters of sun moon stars losing regularity or comets invading, that seas, borders, mountains and rivers not encounter flood drought, military calamity or locusts; that borders be stable, the people joyful and healthy; that rebellious and treacherous people repent and change their hearts, and distant tribes also come to submit. May the emperor have long life, the national fortune endure long, sages and worthies assist in government, subjects be loyal and filial; cease the weapons of war, flourish civil governance, Heaven clear and Earth still.

Your ministers and disciples, certain officials and others, sincerely pray, wishing the prayer to ascend and communicate with the gods. We pray Heaven to bestow auspiciousness, the gods to give protection, so that enmities of previous lives dissipate, debts and lawsuits subside, all manner of evil karma recede, all kinds of disasters resolve; that departed souls in the netherworld receive blessings, ancestors be able to ascend to Heaven, constantly dwell in the realm of the Dao, constantly meet with blessings, not encounter demonic difficulties, not fall into remote and foreign customs, not suffer water or fire harm, nor encounter sword and soldier injury. May all people constantly practice rescue, establish meritorious De, assist the times, making the realm peaceful, universally returning to the teaching of the Dao; minds and spirits bright, clear and wise, lifespan extended.

We pray to the Five Emperors and Four Offices, the Three Officials and Nine Bureaus, the Heavenly Passes and earthly regions, the water and land netherworld offices, Mount Tai, Fengdu, the Nine Nether Springs and other divine offices, to remove records of sinful cases, register names for ascent to life; eliminate the obstacles of the three karmas of body, speech and mind, purify the roots of the ten evils, so that both the living and the dead receive grace, the netherworld and the human realm together benefit.

Now we burn incense, taking refuge with body, taking refuge with Shen, taking refuge with life in the Great Dao, prostrating and kowtowing, confessing all sins. May the Great Luo Empty Sovereign, the Infinite Upper Saints, the Three Honored Ones and Three Treasures, the Most Honored of Dao and De, the thirty-nine Perfected, the thirty-two Emperors, sun moon and stars, the Dipper True Officials, the Six Jia and Five Phases, all heavens and earths, all honored saints and immortals who have attained the Dao, issue commands to the various offices and subordinates inside and outside the hidden and visible, the high Perfected who inspect the heavenly realm and sins, lifespan, to examine the sincere intention of the emperor and us ministers to reform, commend our vow of self-renewal, and sweep away together the boundless sinful stains.

May the clerks and soldiers of the Fulu (talismans and registers), the Direct Talisman divine assistants inspect and transmit this memorial, so that the prayer soon communicates. When the heart's wish is realized, we will look up to receive the vast compassionate grace of the Heavenly Honored Ones, thereby repaying the sincere hearts of the emperor and us ministers in taking refuge in the Great Dao. Respectfully we present this memorial.

Then they recite the Ten Great Vows: the disciples first vow that Heaven and Earth be harmonious and at peace; second, that the sun and moon shine brightly together; third, that Yin-Yang (yinyang) operate in orderly sequence; fourth, that the nation enjoy tranquility; fifth, that the emperor’s fortune and destiny flourish; sixth, that the officials assisting the court be loyal and upright; seventh, that the common people live in peace and joy; eighth, that all varieties of grain yield abundant harvests; ninth, that the beings in the netherworld be delivered from suffering; and tenth, that the Great Dao (dao) flourish and prevail.

Incense is burned once more (the ninth time). The Incense Official Messengers, the assembled Perfected Ones on duty in attendance, the talisman-holding deities of the Five Emperors, and the divine offices that inspect and supervise the various heavenly realms are addressed: the disciples, acting by imperial command, burn incense, and the ritual of worship and thanksgiving has now been completed. We hereby pray that the Heavenly Emperors of the Thirty-two Heavens of the Great Luo, the one hundred eighty Daoist Lords who guard the talismanic mandates, the thirty-nine Perfected Immortal Messengers on duty, the one hundred twenty bureau officials in charge of Three Origins affairs, together with the divine generals and officials on duty this year, this month and this day, the Seven Luminaries and the spirits of the Five Phases (wuxing), the earth gods and local deities of Heaven and Earth above and below, in the center and the four directions, and all divine offices and spirits within and beyond the Three Realms, may jointly record the vows of the emperor and the disciples to repent and renew themselves, and sincerely accept the matters for which we pray.

May harmonious Qi (qi) and radiance illuminate the altar field of the Divine Continent. May the Three Origins and Five Emperors manifest auspicious signs amid the palaces in the purity of fasting and quietude: the dragon-horse bearing the River Chart, the turtle and fish presenting auspicious omens, vermilion talismans appearing once more, and green characters reappearing. May the emperor manifest Dao and De (de), may mysterious merits be widely bestowed, may the national destiny endure long, and may the world be at peace. May the disciples eliminate all manner of sins and gather all good deeds, so that the world together receives blessings and both the yin realm and the yang world are granted grace. May the Nine Ancestors and the Three Masters all achieve the True Dao.

May the Jade Boys and Jade Girls attending the incense and lamps, together with the official deities belonging to the Three Realms and the responsive deities, report the matters the disciples have prayed, conveying them directly before the throne of the Jade Emperor, Void Sovereign of the Great Luo.

Then the ritual of learning immortality guides everyone to withdraw.

Next, circumambulate the central lamp, exit through the Earth Door (a symbolically established portal for entering and exiting during the ritual), encircle the Three Luminaries (symbolizing the sun, moon, and stars), then circle the heavens once, and finally return to the Earth Door.

Then recite the incantation for exiting the door: “True spirits descend from the six directions, the Nine Heavens bestow their protection, the benevolent deities draw near to me, and meritorious virtue is thereby brought to completion.” After reciting, knock the teeth thirty-two times and swallow the saliva thirty-two times.

Thereafter emerge from the door and return to the Zhai hall (the venue for conducting Zhaijiao purification rituals or quiet cultivation).

The Taishang Dongshen Taiyuan Hetu Sanyuan Yangxie Yi thus comes to an end.