《太上三洞传授道德经紫虚箓拜表仪》

The disciple, having listened to the teacher’s precepts and constraints, rose to offer thanks. He then stood and circumambulated to the left, reciting eight verses of the Tongxuan Zan:

The supreme Dao (the Way) remains eternally empty and still; its mysterious transformative nurturing accords with the true Jing (essence). It differentiates in marvelous ways and penetrates all things, while also concentrating its radiance, appearing within the Three Pure Ones (Sanqing) (the highest heavenly realms venerated in Daoism).

In a state of indistinct haze it produces visible forms; in the depths of profound stillness it reveals the formless Dao. It discloses the methods of the Dao according to the times and proclaims mysterious Jing (scriptures/classics) in response to circumstances.

By cultivating it one may ascend to the immortal realm; by treating it with contempt one falls into gloomy darkness. Heavenly maidens scatter golden flowers, and divine youths sing with voices as clear and resonant as jade.

Ten-layered floral canopies revolve, and nine phoenixes halt the encampments among the clouds. If one can propagate the traces of the supreme Dao, both family and state will enjoy peace.

In the five hundred million worlds of the various heavens and the three thousand Daoist realms, right and wrong still involve countless entanglements, and life and death undergo endless transformations.

Deluded thoughts give rise to greed and anger, as if locking oneself in a prison; false discriminations produce the calamity of killing. Mistakenly regarding you and I as different from each other, how could one know that they are originally interconnected?

A person’s six bodily parts (the various parts of the body) are all unreal, and the myriad dharmas ultimately return to emptiness. The body vanishes as afflictions are exhausted, and the mind ends as clinging to external things ceases.

If one still cannot obtain liberation, one remains forever trapped in a cage. If one wishes to be eternally free, one must understand that they are originally interconnected.

A person’s six bodily parts are all unreal, and the myriad dharmas ultimately return to emptiness. The body vanishes as afflictions are exhausted, and the mind ends as clinging to external things ceases.

If one still cannot obtain liberation, one remains forever trapped in a cage. If one wishes to be eternally free, one should bow in reverence to the root of the supreme Dao.

Heaven and hell, ordinary people and sages, all arise from the inner mind and have no other source.

Upon awakening one becomes a wise companion on the Way; upon going astray one consorts with the ignorant and foolish. Suffering souls still possess awareness, and guilty souls still contain Shen (spirit) consciousness.

Why do they sink into sorrow, affliction, and disaster? The fundamental reason is that they do not believe in the true Dao. They abandon the treasures inherent in themselves yet become stained by the dust of the mundane world.

Since one is already adrift in the sea of suffering and sunk at the ford of birth and death, if one wishes to cross this hardship one should sit down peacefully and contemplate oneself.

How excellent! Yuanshi Zun (the Primordial Worthy, a Daoist honored deity) saves all sentient beings with a compassionate heart. Your De (Virtue/Power) manifests in the empty void, and your meritorious deeds fill worlds as vast as dust and sand.

You extensively expound the Mahayana scriptures, opening unexcelled wisdom; through cycles of hundreds of millions of kalpas you teach and transform the sentient beings of the three times—past, present, and future.

Your subtlety pervades all things that have form, and your mystery exhausts the formless realm; it extends throughout the four directions and also resonates in the imperial realms of the various heavens.

You employ expedient and true methods according to circumstances, bestowing salvation according to the greater or lesser capacities of sentient beings; your divine and wondrous functions are inexhaustible, and no place, whether square or round, is not subject to their regulation and transformation.

Sin and blessing are like reflections in a mirror; birth and death turn like a wheel. One looks only at the direction of the bright place before the eyes—who can clearly perceive what is about to arrive from the darkness?

I dare not hope for the immortal palaces of the Three Heavens (the high-level celestial realms spoken of in Daoism), but only worry about the Terrace of Five Sufferings (a place of torment). Sinful souls are exhausted with the kalpic cycles, and the souls in darkness should also, through karmic affinity, be opened and receive salvation.

Jing (essence) and Qi (vital energy) have dissipated, leaving only an empty soul; the physical form has long since turned to ashes. If one can only resign oneself to being a ghost, who would then think of being reborn in an immortal embryo?

In vain one hopes that one's name may be entered in the Green Books (Daoist immortal registers), yet in the end one laments as the Black Registers (ledgers recording sins and death) press urgently upon one. It is hard to see again the long turning of the Wheel of the teaching of the Dao (the Way); the endless long night is truly sorrowful.

My life is indeed worth cherishing; each should cultivate the Dao (the Way) of longevity. Who says that only the White Jade Zhi (the immortal lingzhi mushroom) is worth pursuing? The Golden Herb (an immortal plant) can also bring shelter.

Resolve to practice the Six Perfections (six practices for saving sentient beings) and concentrate on revering the Three Treasures of Dao (the Way), Jing (scripture/classic), and Shi (the Master). Baiyuan (a Daoist deity) comes to receive and guide, and the Chizi (the inner pure primordial Shen [spirit]) constantly accompanies at one's side.

To begin studying the Dao only when old and frail, time is already short; one should cultivate early while still young. Knowing contentment, one can be free and at ease; clinging to glory and splendor only adds worry and affliction.

Sitting quietly in contemplation, one feels the small room to be vast; when the inner mind quiets, even heaven and earth seem small. If one can practice Shouyi (guarding the One: concentrating the mind-spirit and gathering Shen into unity) without wavering, even if one cultivates throughout an entire lifetime, how can it be called aging?

The three thousand worlds differentiate from this, and the five hundred million various heavens manifest from this. Each place opens a pure realm, and everywhere in the four directions there are extraordinary karmic affinities.

Nine lights illuminate the plants and trees in the courtyard; seven treasures fill the lotuses in the pond. Traveling lodges are arrayed under vermilion sunlight, and flying terraces reflect the purple spring waters.

At the time of burning incense, reciting “Yun Lao.” The three thousand worlds differentiate from this, and the five hundred million various heavens manifest from this. Each place opens a pure realm, and everywhere in the four directions there are extraordinary karmic affinities.

Nine lights illuminate the plants and trees of the courtyard, while lotus blossoms fill the Pond of Seven Treasures. Rows of traveling lodges stretch out, reflecting vermilion sunlight; soaring terraces rise high, mirrored in purple springs.

When incense is offered it is as if jade maidens come to attend; those who proclaim the scriptures and teachings are all immortals. Brahma-sounds summon phoenixes that cry out nine times, and five-colored mists rise from the censer.

One bows toward the palaces of the Void Sovereign (Xuhuang, a high Daoist deity) and sings praises before the Most High Lord Lao. Do not take lightly the karmic affinities of former lives; one should trust that broadly planting blessings and Virtue (De) will bring good recompense.

The teaching of the Dao (the Way) pervades the Three Origins (Sanyuan, the Daoist realms of Heaven, Earth, and Water). Divine intention concentrates, and from it the myriad phenomena differentiate. The Longhan kalpa (an ancient cosmic cycle in Daoist legend) opens the mysterious scripture registers, and heavenly writings descend upon the age of Chihun. The Dharma drum sounds at the appointed time, and every quarter opens the gates of wondrous Dharma. The Most High Lord Lao reveals the traces of the Ultimate Dao, his awe-inspiring Virtue (De) filling Heaven and Earth.

The wondrous scriptures are accompanied and guarded by the spirits of the Three-One. They set forth the marvelous principles of the five-thousand-character Daodejing. The phrases of the text are arrayed and stored in the Golden Flower Palace, their titles conveyed to the Jade Emperor. Jewel-like radiance arises in the heart; layered clouds of Qi (vital energy) emerge upon the body. Ten immortals are not yet sufficient as companions; only after long kalpas can one endure without perishing.

Next they sing the Praise for Transmitting the Scripture.

If one cannot fully master the mysterious hymn, these verses of praise may be appended after the second hymn: Gracefully one mounts the ridge of the Great Void, flowing radiance shining upon the heavens. From its beginning the scripture has passed through kalpas without end, ever preserving Heaven, Earth, and the human realm. A ruler who studies it can govern the age; a Daoist who recites it can attain the Dao and become an immortal. Worthy persons now receive and hold it with reverence and should transmit it to others according to the proper regulations. If there is no person of supreme Virtue (De), it must be treasured in secret and not rashly proclaimed. Those who honor it ascend to the realm of Supreme Clarity; those who abandon it fall into the Nine Springs. I speak of the Dao of Wuwei (non-action); by holding to emptiness and stillness one accords with what is so of itself.

The master then returns to his original place. The disciples face south with their backs to the north and kneel together. The master summons the Five Spirit Guard Officers (divine officers and generals who protect the scriptures), naming each in turn and receiving their protection.

The general sense of the ritual proclamation is: “Your servant now confers upon disciple so-and-so, of such-and-such office, the Purple Void True Record of the Honored Scripture of the Dao and De. The rite is complete. We respectfully invite from the East \ldots (the original hereafter contains numerous corruptions that cannot be reliably read) the Azure Lord Lao of the Nine Yi, the Jade Maiden of the Green Waist, the Jade Lad of Green Flower, together with the various spirit officers of the East, the Jia-Yi officers, the True Officer of the Year Star, and other immortal officers and divine generals, leading a host of ninety thousand, to enter the Purple Tenuity Palace within the body of disciple so-and-so, there to guard the true scripture so that he may forever elevate the fruits of the Dao. Disciple so-and-so receives and holds it.”

Note: The final section shows obvious textual corruption; strings such as “九疤熘刑煺婀賹伲” cannot be reliably identified. Only the recognizable content has therefore been rendered, without inventing the missing phrases.

We invite the spirits of the South to descend: the Three Qi of the South (the original text here is suspected of having a textual error), the Laojun of the Eight Man-Yue, as well as the Jade Maiden of the Crimson Palace, the Jade Youth of Cinnabar Numen, and the various Numinous Officials of the Southern Pole. They come from the palaces of the Bing-Ding direction, bearing the true Qi (vital energy) of the Yinghuo star, and leading thirty thousand immortal officials, divine immortals, and troops, entering the Taiyi Crimson Palace of the disciple so-and-so to guard and attend the Precious Jing (scripture), enabling the disciple to forever achieve the fruition of the Dao (the Way). The disciple so-and-so respectfully receives them.

We invite the spirits of the Center to descend: the One Qi of the Center (the original text here is suspected of having a textual error), the Laojun of the Three Qin, as well as the Jade Maiden of the Yellow Court, the Wu-Ji Perfected, the Nine-Numina Yellow Youth, and the various Numinous Officials of the Central Pole. They come from the palaces of the Wu-Ji direction, bearing the true Qi of the Zhenxing star, and leading one billion two hundred million Central Peak immortal officials, divine immortals, and troops, entering the Jade Hall Palace of the disciple so-and-so to protect the Honored Jing, enabling the disciple to forever achieve the fruition of the Dao. The disciple so-and-so respectfully receives them.

We invite the spirits of the West to descend: the Seven Qi of the West (the original text here is suspected of having a textual error), the Laojun official-generals of the Six Rong clans, as well as the Jade Maiden of Great Simplicity, the Jade Youth of Plain Numen, and the various Numinous Officials of the Western Pole. They come from the palaces of the Geng-Xin direction, bearing the true Qi of the Taibai star, and leading seven hundred million immortal officials, divine immortals, and troops, entering the Floral Canopy Palace within the body of the disciple so-and-so to protect the True Jing, enabling the disciple to forever achieve the fruition of the Dao. The disciple so-and-so respectfully receives them.

We invite the spirits of the North to descend: the Five Qi of the North (the original text here is suspected of having a textual error), the Laojun official-generals of the Five Di-Qiang, as well as the Jade Maiden of Great Mystery, the Jade Youth of Great Mystery, and the various Numinous Officials of the Northern Pole. They come from the palaces of the Ren-Gui direction, bearing the true Qi of the Chenxing star, and leading five hundred million immortal officials, divine immortals, and troops, entering the Great Granary Palace within the body of the disciple so-and-so to protect the Precious Jing, enabling the disciple to forever achieve the fruition of the Dao. The disciple so-and-so respectfully receives them.

We invite to descend the Taiji (Supreme Ultimate) Immortal Officials who Administer the Scriptures, the attendants and guards of the Great Mystery Dao and De (Virtue/Power), as well as the Jade Youths and Jade Maidens of Heaven and Earth and the subordinate officials of the Three Ones who serve the scriptures, entering the Three Origins Palace within the body of the disciple so-and-so to guard and attend the Honored Jing, enabling the disciple to forever achieve the fruition of the Dao. The disciple so-and-so respectfully receives them.

(Ritual background: This section is from the ritual of presenting a memorial and conferring registers, in which the spirits who protect the scriptures are summoned one direction after another and invited to enter the corresponding palaces inside the disciple’s body to safeguard the classics. In the text, Bing-Ding, Wu-Ji, Geng-Xin, and Ren-Gui are the directional and Five Phases (Wood, Fire, Earth, Metal, Water) markers paired with South, Center, West, and North; Yinghuo, Zhenxing, Taibai, and Chenxing are the ancient names for Mars, Saturn, Venus, and Mercury respectively.)

After the recitation is completed, the disciple bows again.

Next they praise and chant the venerable deities of the Ten Directions.

The disciple, with a heart of utmost sincerity, takes refuge in the Wuji Taishang Daode Tianzun (Limitless Supreme Celestial Worthy of the Dao [the Way] and De [Virtue/Power]) of the East, and performs one bow.

The disciple, with a heart of utmost sincerity, takes refuge in the Limitless Supreme Celestial Worthy of the Dao and De of the South, and performs one bow.

The disciple, with a heart of utmost sincerity, takes refuge in the Limitless Supreme Celestial Worthy of the Dao and De of the West, and performs one bow.

The disciple, with a heart of utmost sincerity, takes refuge in the Limitless Supreme Celestial Worthy of the Dao and De of the North, and performs one bow.

The disciple, with a heart of utmost sincerity, takes refuge in the Limitless Supreme Celestial Worthy of the Dao and De of the Northeast, and performs one bow.

The disciple, with a heart of utmost sincerity, takes refuge in the Limitless Supreme Celestial Worthy of the Dao and De of the Southeast, and performs one bow.

The disciple, with a heart of utmost sincerity, takes refuge in the Limitless Supreme Celestial Worthy of the Dao and De of the Southwest, and performs one bow.

The disciple, with a heart of utmost sincerity, takes refuge in the Limitless Supreme Celestial Worthy of the Dao and De of the Northwest, and performs one bow.

The disciple, with a heart of utmost sincerity, takes refuge in the Limitless Supreme Celestial Worthy of the Dao and De of the Above, and performs one bow.

The disciple, with a heart of utmost sincerity, takes refuge in the Limitless Supreme Celestial Worthy of the Dao and De of the Below, and performs one bow.

Next comes the confession.

The disciple of the Great Cavern of the Three Luminaries of the Mysterious Capital of Highest Clarity (Shangqing Xuandu Dadong Sanjing)—that is, a disciple of the Shangqing school who cultivates the scriptural methods of the Great Cavern (Dadong)—carries out the rite of transmitting and venerating the Dao and De.

The disciple, with a heart of utmost sincerity, takes refuge in the Limitless Supreme Celestial Worthy of the Dao and De of the Below, and performs one bow.

Then comes the confession.

The disciple of the Shangqing Mysterious Capital Great Cavern of the Three Scenes, the gentleman of a certain peak and a certain emperor who performs the ritual of transmitting the Daodejing, the Xiaozhao Zhenren So-and-so, respectfully memorializes to the Supreme Formless and Nameless, the Void and Natural Ultimate True Great Dao, the Unsurpassed Heavenly Worthy; to the Supreme Dao Lord, the Supreme Lord Lao, and the sagely worthies of the Limitless Great Dao and De; to the Great Dharma Master in Mystery of the Thirty-six Sections of Honored Scriptures, High Lord Lao; to the Unsurpassed True Person Master Wenshi, the Heshang Zhenren, the Taiji Zhenren, the Taiji Left Immortal Duke, and the Three Zhenren of Mysterious Unity; as well as to the three Celestial Masters (Tianshi)—the Celestial Master, the Successor Master, and the Lineage Master—and to all sagely hosts of the Three Realms and Ten Directions: May all sagely True Ones proclaim the teachings according to conditions and respond to sentient beings.

Though my aptitude is dull, I have been fortunate to receive the mysterious and wondrous teachings, to propagate and uphold the Dharma-gate of the Great Dao, and to praise the Three Worthies (the three honoured deities worshipped in Daoism). I resolve to accumulate merit and perform good deeds, widely guiding and saving sentient beings so that all whose hearts admire the Daoist path may enter the gate of cultivating the Dao. Having already received and worn the numinous texts (sacred Daoist scriptures and talismans), I dare not keep them sealed without transmission; whenever anyone sincerely requests them, I find it hard to refuse.

The disciples So-and-so and others are sincere and earnest, looking up in admiration to cultivate the Dao and uphold the Dharma, advancing wholeheartedly without thought of retreat, valiant and diligent, with body and mind concentrated, and the prayer texts they have written are likewise most earnest. Now, in accordance with the ritual procedures, I transmit the numinous texts to them and make an oath-report to the Upper Mystery and the True Spirits of the Three Realms, earnestly requesting the sagely True Ones to grant supervision and verification.

We respectfully invite the Ultimate True Upper Sage, the Heavenly Worthy of Dao and De, the Five Emperors, the Four Officers, the Three Officials, and all sagely hosts to send down protective blessings and compassionate responses, forgiving Disciple So-and-so’s nine generations and seven mysteries (terms for ancestral lineages), successive ancestors, the families of the Three Masters, and myself for the yin sins and yang transgressions, faults of life and death, former debts and old grudges, and both new and old evil karma accumulated over countless kalpas through failure to awaken to the True Dao. However many they may be, may they all be swept away together.

We earnestly request blessings so that the nine generations of ancestors may be born in heaven and the six relations share in the fortune; may this also extend to sentient beings in the Three Paths (the three suffering destinies of hells, hungry ghosts, and animals) amid the dark long night, as well as to karmic enemies and relatives, that they all obtain deliverance by this supreme merit. May their names be removed from the netherworld registers and recorded in the immortal registers; may their cultivation of the Dao be elevated, their studies swiftly accomplished, their households prosper, disasters dissipate, the fortune of the nation endure long, and the teachings of Daoism be widely propagated.

Should any of our actions in transmitting the scriptures and conferring the Dao fail to accord with the Keyi (liturgy), we earnestly request that all such faults be pardoned together. May all who have the heart to seek and hear the Dharma-gate of the Great Dao receive grace and assistance, and may both the netherworld and the human world obtain peace. We kowtow in ritual thanks and take refuge in the Perfectly True Three Treasures of the Ten Directions.

Then they rise and circumambulate, reciting one Hymn of Radiance (Guangming Zan) and six Hymns of the Perfected (Zhenren Zan).

One should form the aspiration to cultivate the Dao (the Way) at an early age, and likewise seize the opportune moment to study the Dao. Practice diligently through day and night; once the vow is made, do not hesitate or remain indecisive.

Regularly burn incense and make obeisance, recite the scriptures, and consistently serve one’s teacher. One must advance with courage and vigor, remaining single-minded and sincerely reverent, undisturbed by miscellaneous thoughts.

Cultivate the Four Grades and the Six Perfections, and put into practice the Three Rushes and the Five Females (these are all technical terms of cultivation found in the scriptures). Wash away worldly, dusty thoughts and enter the realm of emptiness and stillness; keep the mind vacuous and quiet, and thereby hold fast to oneself.

One hopes only never to regress or turn back—why worry about being ridiculed by others? If one can accomplish this, practicing morning and evening, one will be able to fly upward and become an immortal.

The Great Dao is originally without selfish intent, yet it may be sought with sincere devotion. Quietly await the celestial carriage as it comes to rest in the empty cavern; the winding, returning path conceals the vast and boundless waters. Remain pure and luminous beyond the Three Realms, leisurely roaming the Jade Capital (Yujing, the celestial paradise spoken of in Daoism). Without a mysterious and outstanding opportunity, who could comprehend these profound and hidden principles?

The Celestial River is clear and far-reaching; in the space of a glance upward and downward, body and mind return to vacuous stillness and softness. The seven generations of ancestors (the “Seven Mysteries,” Qixuan) are liberated from the darkness, returning to the original beginning and according with the rises and falls of transformation. If one can concentrate the spirit and remain firmly established in the profound depths, there is no need to fear the Yangjiu calamity (a disaster spoken of in Daoism). Beholding this scene of coming and going, of meeting together, one may still linger at times. By forgetting the self one thereby preserves the self, and the true immortals will meet with worthy companions.

The text repeatedly depicts the mysterious realm: the clear Celestial River shimmers with dancing light. The myriad things alternate in succession like a revolving ring, yet the trunk of the tree does not alter its branches. Quietly contemplate the Dao of Perfect Truth, follow the times, and do not go against the principle of gathering and dispersing. The principle of stimulus and response constantly interpenetrates; the spirit is at ease, tracing back to the original source.

Wandering at ease in a state of detachment, at first there are no boundaries; yet the tangled and numerous thoughts can reach the farthest extremities. The root scatters and flies, the mysterious branches and leaves unfurl; the principle ultimately returns, and there is no other path.

If one can constantly recite the Jade Chapters (precious Daoist scriptures), the mysterious sounds will penetrate through the clouds and mists. When the great flood of the Jia Shen year arrives, one will spread one’s wings and fly to the abode of the Queen Mother. Forever enjoying inexhaustible longevity, how would one even know how many kalpas of disaster the world has undergone?

(The sentences above concerning wandering in distant realms, reciting the Jade Chapters, and flying to the Queen Mother’s home at the time of the flood are repeated once more in the original text.) In the Seven-Treasure Grove of the Mysterious Capital (Xuandu), ten kinds of floral radiance gather and spread throughout the Miluo Heavenly Realm.

The purple-smoke crown gleams with the radiance of spiritual luminosity, while the jade terraces of the immortal capital amid the clouds stand elegant and towering. There is the Hall of Blessed Virtue, its palaces and pavilions arranged in staggered heights.

Those who dwell there are all persons of pure faith, and it is likewise the home of true immortals who have attained ascent into the heavenly realms. Within the Three Realms there exist paths that penetrate the mysterious and wondrous, and among the Five Paths there is purity without defilement.

Good deeds form good affinities, and fortunate recompense arises according to one’s foundational roots; the more merit and De (Dé, Virtue) one accumulates, the more profound the blessings enjoyed. Corresponding affinities draw upon and continue one another, and the teaching of the Great Dao (Dào, the Way) indeed never falls empty.

No one in the world can live for ten thousand years; everyone undergoes kalpic destinies. Worldly people cling to this joyful dusty realm and immediately break into song as soon as they open their mouths.

The joys of this present life are without limit, yet how then can one confront the destiny that lies ahead?

The Eight Observations (Bāguān, methods in Daoism for observing and examining body, mind, and the principles of affairs) constitute the pathway into the gate of the Dao; sins and blessings likewise arise therefrom. One frequently encounters people whose hearts are oriented toward the Dao, who contemplate and realize, thereby resonating with the heavenly numina.

It is precisely for this reason that I now reveal this truly mysterious and wondrous Jing (Jīng, scripture). The scripture states that by recollecting the past kalpic ages, one may obtain glory and blessings.

Cultivate the methods of the Dao and practice the precepts that exhort goodness; rely upon the scriptures to deliver and liberate oneself. Contemplate the root of destiny from previous lives, wash away and uproot the burdens incurred prior to this present existence.

By transcending the Three Luo (Sānluó, barriers obstructing the cultivation of the Dao and ascent to true immortality), the Eight Difficulties (Bānàn, eight kinds of obstacles hindering the hearing of the Dao and the practice of cultivation) are thereby eliminated.

The hun and po souls return to their settled essential nature, and the Shen (Shén, spirit) is thereafter elevated. Attaining deliverance and liberation is like shedding the fetal membrane; the state of mind becomes open and luminous. The scripture says: by recollecting the past kalpic ages, one may obtain glory and blessings.

Cultivate the methods of the Dao and practice the precepts that exhort goodness; rely upon the scriptures to deliver and liberate oneself. Contemplate the root of destiny from previous lives, wash away and uproot the burdens incurred prior to this present existence.

By transcending the Three Luo, the Eight Difficulties are thereby eliminated.

The hun and po souls return to their settled essential nature, and the spirit is thereafter elevated. Attaining deliverance and liberation is like shedding the fetal membrane; the state of mind becomes open and luminous, and one is able to behold the pure realms in the eight directions.

To transform the cycle of birth and death and accomplish the status of immortal, the crucial point lies in correcting one’s own mental intentions. The blessings received are inexhaustible; with a firm will, one may enter the realm of blessings and virtue.

The seventy-two kinds of auspicious marks all appear from within oneself; the crown of the head bears the radiance of the seven treasures, illuminating the images of the various heavens.

Riding in a carriage adorned with the Eight Sceneries, circling upon the wind while supporting the verdant canopy. One ascends into the portal of the mysterious and yet more mysterious, long enjoying boundless joy.

The mysterious and wondrous Great Dao transforms my spiritual consciousness, accomplishing vast, universal, and immeasurable merit. When the enterprise of the Dao is achieved, it is as though returning to the primordial opening of heaven and earth; revolving through transformations, it manifests within the nine-layered heavenly realms.

Transcending birth and death, one passes through various worlds; each person’s affinities and retributions possess their own origins. Who can comprehend the suffering of coming and going through birth and death? Neither the physical form nor the hun and po souls have an absolute beginning or end.

Accumulate good deeds and build a profound foundation of blessings and virtue; extract oneself from the five kinds of perilous difficulties. Distancing far from the Three Evil Paths, one peacefully enters the Hall of Blessings of purity and leisurely ease.

With a vast and expansive mind I seek to universally deliver the boundless sentient beings; with a settled and tranquil thought I communicate with the divine spirits. The Dharma Wheel completes three revolutions, aiding me in attaining the meritorious work of a high immortal. The protectors each have their own traditions they revere. Who can understand the sufferings of the transits between life and death? The physical body and the hun and po souls seem to have undergone that which is without beginning or end.

By accumulating virtuous deeds and strengthening the foundation of blessed virtue, one extricates oneself from the perils of the five kinds of distress. Distancing oneself from the three evil paths, one enters the hall of leisurely peace in purity and freedom.

With a vast and expansive mind I seek to universally deliver the boundless sentient beings; with a settled and tranquil thought I communicate with the divine spirits. The Dharma Wheel completes three revolutions, aiding me in attaining the meritorious work of a high immortal.

May I take the steps of the Great Dao (the Way) and drift upward into the Taiji (Supreme Ultimate) Palace.

Upon the completion of the recitation of each chapter of praise, the Daoist officials in attendance respond in unison with “Shan” (good) and perform one ritual bow. Thereafter, the ritual master returns to his original place and recites an announcement, expressing gratitude for the divine blessings, declaring the meritorious accomplishments, and repenting for any faults.

Disciple of the Highest Clarity Mysterious Capital Great Cavern of the Three Scenes, Unsurpassed Ritual Master of the Three Caverns (Dongzhen/Dongxuan/Dongshen), practitioner of the Daode Jing, and officiant of the Purple Void transmission ritual, the gentleman of a certain peak and a certain emperor, Lesser Omen Perfected One, your servant so-and-so, kowtows twice and respectfully presents this memorial.

I respectfully address the Most High Limitless Utmost True One, the Unsurpassed Wuwei (non-action) Great Dao (the Way) De (Virtue/Power) Heavenly Worthy, the Mysterious Center Great Ritual Master of the Thirty-six Sections of Honored Jing (scriptures), High Sovereign Laojun, the Riverbank Perfected One, Master Wenshi, the Great Sages and assembled Perfected Ones of the Ten Directions who have already attained the Dao, together with all the Mysterious Center Great Ritual Masters of Honored Jing inside and outside the Three Realms, High Sovereign Laojun, Riverbank Perfected One, Master Wenshi, the Great Sages and assembled Perfected Ones of the Ten Directions who have attained the Dao, and all the Heavenly Perfected Lords.

Your servant has received blessings and goodness and has come upon an age of purity and brightness. The Three Caverns (the three major categories of Daoist scriptures) have sent down their teachings to save and ferry humans and celestials. Your servant has been fortunate to receive from the honored master the secret and marvelous methods, and aspires to take as his duty the rescue of people in the world, assisting the state, promoting the teachings, and accumulating merit. Yet your servant constantly worries that the responsibility is grave while his own capacity is slight, making it difficult to fulfill the role, and therefore wishes to transmit the methods to later students so that the Dao teachings may be promoted and continued.

The disciples so-and-so and others are devout in their faith, their hearts sincere and earnest; they have presented their statements and offered their pledges, resolved to receive and cultivate them. Their humility and sincerity make it truly impossible to refuse. Thus on a certain day your servant, following the Keyi (liturgy) of the Three Caverns (Daoist ritual norms), set up the ritual altar, presented a memorial to inform the divine Perfected Ones, and during the purification and fasting prayed for the true spirits to descend, inspect, and protect the ritual from obstruction. Since the rite conforms to the ceremonial laws of the heavenly realm, transmission is permitted. Now at a certain time the transmission has been completed.

From the beginning of the ritual to its conclusion, the immortal officials, the inner and outer clerks and soldiers, and all subordinate officers have toiled and hurried about, conveying documents, reporting to the heavenly court, and striving to safeguard the proceedings. I earnestly request that their merits be assessed according to the Tai Zhen Keyi and that they be granted rewards.

Your servant is foolish and ignorant, finding it hard to penetrate the mysterious and wondrous principles. Should there be any violation of the orthodox law or offense against the prohibitions and precepts, I earnestly beg special pardon for all such faults and sins, allowing your servant to reform and begin anew. I also request blessings for the officials present and the disciples, that their good deeds may receive the praise of the Three Realms, that sins and misfortunes may be eliminated, and that they may receive the support of Dao Qi (vital energy) and the protection of true spirits; that they may achieve success in cultivating the Dao and ultimately attain immortality; that their ancestors of seven generations may ascend to heaven, and that both the living and the dead may receive this grace. Should they remain in the human world, may their blessings and rank increase daily, that they become teachers of heaven and humanity, promoting the Great Dao and benefiting all living beings.

May the Three-Five True Officials (the divine offices that protect the cultivator of the Dao) worn within the persons of your servant and the disciples so-and-so each return to their respective palaces and offices after the transmission ritual has ended. I earnestly request that the Most High assembly of Dao De Worthies graciously hear and accept this. Your servant has reported this in person and begs that it be immediately transmitted to the heavenly court, that ample pardon be granted, and that we await the announcement and reply from the heavenly court. Your servant so-and-so, in fear and trepidation, kowtows twice and submits this memorial.

Next, the officials and soldiers are settled. After the minister has completed the ritual of transmitting the Jing (scriptures) and methods, the immortal officials, officials and soldiers, Gongcao (merit officers), and messengers previously summoned and stationed within his own body are requested each to take command of and restrain their respective troops, return to their original palaces, and not become mixed among themselves; when they need to be summoned in the future, they should come according to established custom. After speaking these words, one knocks the teeth and swallows saliva, three times each.

Next the furnace is restored. The Incense Official Messenger, the Left and Right Dragon and Tiger Lords (the divine generals who guard the incense burner), and the various numinous officials attending the incense are requested to cause the place where the minister conducts the transmission ritual to generate of itself golden liquor, cinnabar, azure jade, and lingzhi; a hundred numinous officials and numerous true immortals gather here. After speaking, one bows before the incense fire and swallows saliva three times.

Next the furnace is restored once more. The Incense Official Messenger, the Left and Right Dragon and Tiger Lords, and the various numinous officials attending the incense are requested to cause the place where the minister conducts the transmission ritual to generate of itself golden liquor, cinnabar, azure jade, and lingzhi; a hundred numinous officials and numerous true immortals gather here. The immortal youths and jade maidens of the ten directions attend and guard the incense fire, conveying what the minister has just reported directly into the presence of the Most True Limitless Jade Emperor, the Honored Sovereign. Then three bows are performed.

Next the “Praise of Upholding the Precepts” is chanted. Upholding the precepts is the precious protective treasure of those who cultivate the Dao (the Way); over a long time one may enjoy numinous and wondrous blessings. With an empty heart one experiences the realm of emptiness, stillness, and silence, concentrating with utmost sincerity upon contemplating the Great Dao. Nine luan birds accompany the jade carriage, eight phoenixes present golden mushrooms. The Green Youths sing beautiful melodies, the Mysterious Maiden recites elegant verses. The gods manifest a scene of radiance; the Way of the Most High is profound and subtle. Heavenly flowers rise together with fragrance, the dharma rain disseminates numinous and wondrous nourishment. One diligently and assiduously cultivates the way of longevity, harboring aspiration in the heart and laying the foundation for immortality. Provided that sincerity never ceases, one will in the end mount the crane-drawn carriage.

Next the Twelve Vows are performed. Next the “Praise of Studying Immortality” is recited. Next one exits the door and performs the bows. Next one takes leave of the Three Masters. Next, reciting praises, one guides the disciples before the Mysterious Master and dismisses the altar according to the usual ritual.

The various Daoist officials and disciples each bow in thanks and return to their original places. Three days after the disciples have received the Dao, they together of their own accord pay homage and present a memorial of gratitude.

If the disciples are not yet familiar with the liturgical procedures, a Supervising Protector Master presides on their behalf, as follows. The ritual officers and disciples each bow in thanks and return to their original places. Three days after the disciples have received the Dao, they together of their own accord pay homage and present a memorial of gratitude. When the disciples are still unfamiliar with the liturgical procedures, a Supervising Protector Master presides on their behalf, specifically as follows: donning the ritual vestments, arranging the incense fire, purifying the mouth and body, one is guided by the praise reciter to the Earth Door.

Next one enters inside the gate, faces the left side of the gate, knocks the teeth three times, and recites this invocation:

“Officers of the Four Brightnesses, Envoys Who Communicate with the True, Jade Youths Who Transmit Words, and Jade Maidens Who Attend the Quietude: please communicate on my behalf with the correct Shen (spirits) within the Dao chamber, so that the vital Qi (vital energy) of the Upper Origin may enter my body.”

After the invocation, one first steps with the left foot, then follows with the right foot, and ascends the ritual altar.

Next one proceeds before the offering table, burns incense, and recites:

“The incense radiates splendor like jade blossoms; smoke coils and fragrant clouds densely gather, rushing straight to the Nine Heavens. The true numina lower their gaze to look down; the sounds of the immortals’ pendants arrive before the hall. Golden Youths Who Attend the Incense and Jade Maidens Who Transmit Words: please convey this incense of faith so that it may reach the presence of the Heavenly Emperor, and also request that the Heavenly Emperor grant the matter I report.”

Then everyone stands in their designated positions and visualizes the Shen (closing the eyes to contemplate the manifestation of the deities).

The disciples and the officials present all close their eyes, visualize the Three Venerables of the Ten Mountains of the Mysterious Capital (the three honored deities of the various mountains of Xuandu), the Perfected of the Ten Directions of the Most High (the Perfected of the ten directions in the Most High Dao), and the Heavenly Worthies of the Ten Directions, and pray that they grant permission for the reported matter.

Then everyone still stands in their designated positions and visualizes the manifestation of the Shen.

The disciples and the officials present all close their eyes and visualize the following scene: the Three Venerables of the Ten Mountains of the Mysterious Capital, the Perfected of the Ten Directions of the Most High, and the Heavenly Worthies of the Ten Directions; the Thirty-six Sections of Honored Jing (scriptures) arrayed to the left of the Heavenly Worthy’s seat, the Great Dharma Master of the Mysterious Center (a Dharma Master venerated in Daoism) located to the right of the seat; Lord Lao, the Riverbank Perfected (the Perfected associated with the commentary tradition of the Daode jing), and Master Yin (Yin Xi) situated in emptiness. The Azure Dragon is on the left, the White Tiger on the right, the Vermilion Bird in front, and the Dark Warrior behind, guarding the four directions of the ritual altar; thirty-six lion-masters are arrayed before the altar. One visualizes oneself wearing a headcloth adorned with the seven stars, the five viscera generating the five Qi that form patterned radiance covering the entire body; the Three Ones (the triune Shen within the body) each attended by a thousand carriages and ten thousand horsemen serving the scriptures, and throughout heaven and earth eighteen thousand Jade Youths and Jade Maidens each protecting one’s person. After all the above scenes have clearly arranged and manifested,

then the ritual drum is sounded thirty-six times,

and next one performs the issuing of the furnace (the rite in Daoist Keyi (liturgy) of activating the incense burner and summoning the Shen).

We respectfully invite the Five Elders of Mysterious Origin of the Supreme Mystery (the five ancient divine beings venerated in Daoism), the Jade Youths and Jade Maidens of Great Mystery, together with the spirit officials attending incense on the left and right and the assembly of dragon and tiger officials, to report to the Mysterious Bureau of the Jade Capital of Great Mystery in the Unsurpassed True Great Luo Heaven (the heavenly institution in charge of documents):

This servant has today received and worn the Precious Register of Purple Vacuity of the Venerable Scripture of the Dao (the Way) and De (Virtue/Power). The three-day period has now expired, and I respectfully present this memorial to give thanks. May the natural authentic Qi (vital energy) fully descend into the bodies of us servants.

The above reported matters are respectfully requested to be conveyed before the presence of the Jade Emperor, Venerable Sovereign of the Limitless Great Dao. All present each perform three bows.

Then remaining kneeling, strike the ritual drum thirty-six times, and according to the ritual dispatch the summoned spirit officials.

I respectfully summon from within my own body the True Officials of the Five Bodies and the Gongcao clerks, together with the Gongcao who enforce the laws of the Three Heavens and who open and transform Yin-Yang; I also summon twelve lord-clerks each who convey beings across the Dao (the Way), dispel disasters, scatter misfortunes, and resolve perils. I further summon the lord-clerks of this parish, the Great General Who Establishes the Insignia and Supervises Merit, the clerks of the Front Division who demonstrate merit, the clerks of the Rear Division who carry out executions, the Commandant and Assistant of the Postal Stations, and the Visitors of the Four Divisions Who Supervise Merit, all of whom come forth from within my body.

I further summon the Direct Envoys of the Highest Immortals and Highest Spirits, the Zhengyi (Orthodox Unity) Gongcao, the Left and Right Official Envoys, the sequential clerks of the Yin-Yang spirits, the Direct Talisman clerks of the ritual carriage, the riding post-clerks of the Rigid Wind, the mounted clerks who present memorials, and other officials, two of each, to emerge and take their places. Those who come forth are all neatly attired, with caps, hats, robes, and sashes complete, tassels hanging down, and their bearing solemn and dignified.

The Direct Envoy Gongcao wears a Tongtian crown and a black unlined robe; the Zhengyi Gongcao wears a Zhuyang crown and a deep-crimson unlined robe; the Envoys wear Nine-De (Virtue/Power) crowns and five-colored Longevity unlined robes, tiger tallies at their waists and jade tablets in their hands. They stand according to their duties: the Direct Envoy Gongcao stands above, the Zhengyi Gongcao stands in the center, and the Healing Gongcao guards my body; the Left Official Envoy holds the insignia in front, the Right Official Envoy holds the banner behind. The Yang-spirit deciding clerks stand on the left, the Yin-spirit deciding clerks on the right. The Upper Division Gongcao stands above, the Middle Division Gongcao remains within my body; the Gongcao who urge Qi (vital energy) hasten the ten directions. The Upper Envoys gaze far toward Heaven, the Middle Envoys gaze far toward the eight directions, and the Capital Official Envoys encircle my body.

In addition, the Zhonglang clerks, the Huben warriors, the hooked cavalry who inspect treachery, the Puye of the Capital Officials, the armored soldiers of Heavenly Zou, the strongmen of Heavenly Ding, as well as the clerks charged with gathering and restraining Qi, Shen (spirit), ghosts, evils, Jing (essence), and toxins, together with the clerks who slay talismans and smash temples, the red-talisman clerks of the ritual carriage, the Rigid Wind riding post-clerks, the mounted memorial-presenting clerks, the Flying Dragon riding clerks, and others, all station themselves before, behind, to the left, and to the right of me.

The Gongcao and Envoys, now neatly attired and fully prepared, form ceremonial ranks and present a memorial report to the Supreme Mystery. Included among them are the official subordinates belonging to the Five Thousand Words of Dao and De, the lord-clerks who lead immortals and supervise Zhai (purification ritual), as well as the thirty-six thousand spirits of the twenty-four parishes established by the Celestial Master (Tianshi), the thirty-six Jinglu, the seventy-two blessed lands, the three hundred sixty famous mountains, and the upper palaces such as Kunlun.

The sun, moon, stars, and celestial bodies, the Five Emperors of Heaven and Earth, the official subordinates, lords, generals, clerks, and troops of the Three Realms, as well as the Two Mysteries, Three Origins, and Four Beginnings within the Dao, the various official lords and clerks of the four directions and positions, of wind-Qi, poured-Qi, Jiazi, and the like, and the Lords of Investigation and Summoning; further, the lords of the Nine Yi, the southern Eight Man, the western Six Rong, and the northern Five Di, together with the chiefs of Qin, Hu, Yue, Di, Qiang, Cang, and other regions; the spirits of the Five Sacred Peaks and Four Waterways, of hills, mounds, ponds, and marshes, the deities of temples everywhere, the spirits of high mountains, rivers, streams, valleys, and mountain forests, the Twelve Stream Maidens, the spirits of the local earth’s origin, and the generals and clerks of the Sheji—all likewise array themselves and, together with the Gongcao, Envoys, and Flying Dragon riding clerks from within my body, jointly present the memorial.

They jointly address the Most High Limitless Utmost True Unsurpassed Wuwei (non-action) Great Dao De Heavenly Worthy, the Thirty-six Sections of Venerable Jing (scriptures), the Great Master of the Mystery, the High Supreme Lord Lao, the Riverbank Perfected One, Master Wenshi, as well as all the Great Sages of the Three Realms and Ten Directions who have already attained the Dao, and the innumerable Correct Spirits within and without Heaven and Earth:

We have passed through countless kalpas and have been able to be born into the transforming influence of the Dao; the true Jing circulate in the world, and the orthodox Dharma is used to ferry people to salvation. We follow the good Dao and are not despised because of humble origins. Now we have received the initial methods and gates, and we cultivate, practice, and uphold the Dharma of the Dao.

On a certain day of a certain month this year, we received from our master, a certain lord, at a certain official abbey the transmission of the Green Silk and Gold Knot of Dao and De, the Precious Register of Purple Vacuity, as well as the upper and lower chapters of the Daodejing, the Chapter-and-Verse Commentary of Heshang Gong, the Essential Precepts of Xiang’er, the Visualization Charts, the Transmission Secrets, the Court Rituals, and the Methods of Zhai. After the three-day term has expired, we respectfully present a vermilion memorial of gratitude for this grace and virtue, to be announced to the Nine Heavens. We request that the Gongcao, Envoys, and Flying Dragon riding clerks deliver the memorial text at the appointed time, and we request that they examine the memorial.

This passage describes the ritual of presenting a memorial after the transmission of scriptures and registers in Daoism: the practitioner summons the divine clerks from within the body and from all quarters of Heaven and Earth to form ranks and stand guard, then presents a memorial to the honored deities of Daoism, reporting the process of receiving the Dharma and expressing thanks for the master’s grace. Terms such as “Gongcao,” “Envoys,” and “riding clerks” all designate the divine functionaries in the ritual who perform the functions of transmitting commands, providing protection, or presenting memorials.

Next, open the casket and take out the memorial.

The disciples newly receiving the Taishang Daode Gaoxuan and Gaoshang Zixu Falu, your ministers so-and-so, kowtow and bow twice, presenting this memorial before Taishang Xuanyuan Laojun, Gaoshang Laozi, the Great Dharma Master of the Mysterious Center, Heshang Zhenren, Master Wenshi, and the Unsurpassed Zhenren:

We who dwell in the dusty world, ignorant and humble, have through distant ages still possessed the affinity to follow the teachings of the school of the Dao (the Way). The mysterious and wondrous Great Dao takes the salvation and transformation of the multitude as its foundation. Taishang Laojun carries out teaching and conversion; whenever people turn toward goodness they are received and guided, and no one is abandoned. In recent years we have been able to participate in and receive the orthodox methods.

Now, through the grace of our True Master so-and-so of such-and-such Peak, we have been granted the green silk and golden knot, the Venerable Jing (scripture/classic) of Dao and De (Virtue/Power), the secret registers of the Gaoshang Zixu heavenly book, the chapter-and-verse commentary of Heshang Gong, the essential precepts of Xiang’er, the visualization charts, the transmission formulas, the Wondrous True Mysterious Jing of the Highest Grade of the Western Ascent, the visualization charts of the Six Jia, the jade calendar of sequential storage, the court rituals, the Zhai methods, and other scriptures and formulas, all of which have now been completely transmitted.

We know ourselves to be as vulgar and filthy as dung and earth, not of innate outstanding talent, and we truly fear that our cultivation lacks sufficient sincerity to bear these teachings. Contemplating our shortcomings, our hearts fill with dread and cold sweat soaks our garments. We can only exhaust our utmost sincerity and resolve to honor and uphold the methods of the Dao for a long time.

We respectfully request the host of ultimate Zhenren sages, the high worthies of Dao and De, the mighty spirits of the Three Caverns (Dongzhen/Dongxuan/Dongshen) (the sacred numinous potency possessed by the Jing and methods of the Three Caverns of Daoism), and the official retinue of the Three Treasures, to send down true Qi (vital energy) and bestow numinous radiance, so that our visualizations and recitations may achieve communion, our cultivation merits may be fulfilled, demonic obstacles may be subdued, and the teaching and transformation of Daoism may flourish. May we assist the nation in establishing merit, succor the people of the world, and save and transform all beings. We pray that the true spirits protect us so we may receive their grace; and that our Nine Ancestors and Seven Mysteries (ancestors and kin of successive generations) as well as those in the Three Paths and Six Destinies (various netherworld realms and categories of sentient beings) may all receive the shelter of divine power and share in this fortunate affinity.

Respectfully, within the three-day period, we bow in thanks for this grace, present one vermilion memorial, and submit it to the Taishang Cao (the administrative office in Daoism that conveys matters to the heavenly realm), awaiting a reply. Your ministers so-and-so are truly terrified and fearful; we have committed faults, we have committed faults; we kowtow and bow twice in presenting this memorial.

Then knock the teeth three times and dispatch the memorial.

I, your servant, once again respectfully invite all the True Officials, Superior Officials, Merit Officers and messengers, and the Flying Dragon Cavalry Officers, to transmit and present this matter separately, bringing with them the scriptures and methods recently conferred upon me. The three-day term having now expired, I bow in thanks for this grace according to the ritual and offer up a memorial written throughout on yellow silk in vermilion script, to be submitted to the Heavenly Bureau (the celestial government offices).

I am of meager talent and shallow learning, and occupy the office of diocesan registers only by undeserved appointment. My senses are obstructed, and it is hard to examine everything thoroughly. The memorial I present may contain errors: the columns may be uneven, the characters irregular, there may be omissions or inversions, or the phrasing may not make sense. It is also possible that what should be front has been written as back, or left confused with right. I request that the Yin-Yang spirit clerks charged with transmitting messages, the scribes, and the junior clerks of writing accompany the memorial to check it. Should they find errors in the text, let them use the dragon-headed writing knife to delete and amend according to the sense, and a long-haired sharp brush to correct it according to ritual, so that the superior officials in charge of records find no omissions and do not return it.

[The original text at phrases such as “闭齄N表” appears to be corrupt and cannot be translated with certainty.]

May the memorial reach directly before the Jade Steps of the Golden Palace of the Most High Greatest Clarity, and be presented and reported in due order to the relevant officials and lordly officers. See that the matter I request is granted, those I summon arrive, those I seek to succor obtain deliverance, and the matters I report reach on high. If any evil influences, malevolent ghosts, or bandits of the lower world intercept the memorial on the cloudy roads and prevent it from ascending, seize them and convey them to a nearby prison, punish them according to law, so as to make manifest the statutes of the Heavenly Dao.

I respectfully prostrate myself beside the case, quietly awaiting the response of Mysterious Grace.

The immortal officials charged with transcribing the petition and delivering the memorial may silently recite the following:

If any intercept the memorial and prevent it from ascending, seize them and convey them to a nearby prison, punish them according to law, so as to make manifest the statutes of the Heavenly Dao. I respectfully prostrate myself beside the case, quietly awaiting the response of Mysterious Grace.

The Lingbao Great Emperor, receiving his mandate, descends upon the Nine Heavens. The Jade Emperor issues his decree, and Heaven and Earth tremble. He commands the north and governs ghosts, spirits, and the host of immortals. A thousand armies and ten thousand horsemen array themselves in support before him; banners and flags veil the sky, and fierce fire rushes straight into the clouds. Should any unnamed ghosts or spirits dare to spy before me of their own accord, they shall be seized, cut down, and dispatched to the land of Luodeng, never to be released.

Officials, whether of high rank or low, must all offer respectful salutations. Each shall proceed together with the memorials (the documents submitted to the Celestial Court) and go directly before the Heavenly Emperor. Should they disobey my command, I shall report it to the Three Heavens (the threefold celestial realms spoken of in Daoism). Intercept and suppress ghosts, spirits, and the evils of drought; bind and escort demons far away. The Four Spirits (guardian deities of Daoist ritual) stand watch nearby and must not leave my presence. Sweep away demons and malevolent influences, and bring meritorious accomplishment to completion. When the Zhaijiao (purification ritual) has ended, report the merits to the Celestial Court.

Swiftly, swiftly, in accordance with the statutes and ordinances!

Should I disobey the command, I shall report it to the Three Heavens. Intercept and suppress ghosts, spirits, and the evils of drought; bind and escort demons far away. The Four Spirits stand guard and must not leave my presence. Sweep away demons and malevolent influences, and bring meritorious accomplishment to completion. When the Zhaijiao ritual has ended, report the merits to the Celestial Court.

Swiftly, swiftly, in accordance with the statutes and ordinances!

The radiance of Lingbao shines forth, its ornaments bright and distinct; the Great Dao (the Way) is vast and inexhaustible. Divine soldiers receive the mandate of the Fulu (talismans and registers) and fly into the Great Void to carry it out.

The officiants prostrate themselves in salute; after burning the memorials they rise and return the documents to the officials in charge.

The memorial presented by this minister has now been completed. The Merit Officers and envoys previously dispatched from within this minister’s person, together with the various spirit-lads and officials, all return through the Gate of All Wonders: those on the left return to the left, those on the right return to the right. The Merit Officers on duty shall oversee, verify, and escort them back to their respective palaces, without confusion; when they are summoned again in days to come, they shall also come according to established precedent.

The Twelve Wishes

Restoring the Censer (the ritual stage in which the incense burner is reset and the incense fire gathered in)

Incense Officials and envoys, the Dragon and Tiger Lords of left and right, and the various Spirit Officials who attend upon the incense: may the place where this minister transmits the methods of the Dao spontaneously give rise to golden liquor, elixir medicines, azure polypore, and splendid blossoms, causing the hundred spirits and the host of Perfected to gather before this incense altar. May the immortal lads and jade maidens of the Ten Directions guard the incense smoke and convey upward what this minister has previously prayed for, delivering it directly before the Most Perfected, Limitless Jade Emperor, the Venerable Sovereign.

Withdraw from the ritual space.

When the Most High of the Three Caverns (Dongzhen/Dongxuan/Dongshen) transmits the Daode jing (the Classic of the Dao and of De, Virtue/Power), the immortal lads and jade maidens of the Ten Directions guard the incense smoke and convey upward what this minister has previously prayed for, delivering it directly before the Most Perfected, Limitless Jade Emperor, the Venerable Sovereign.

Withdraw from the ritual space.

The Rite of Presenting Memorials of the Purple Vacuity Register for the Transmission of the Daodejing of the Most High Three Caverns here comes to an end.

Note: The original text contains a number of passages that appear to be corrupt or difficult to construe, such as “bo xia jiutian,” “gan you wuyou,” “Luodeng,” “guan yi xiao li,” “ling-ang zhuo-pei O,” and the like; the related sentences can therefore be interpreted only cautiously in light of context. “Ling-ang zhuo-pei O” cannot be reliably explained.

According to the context, the character “chu” (出) appears to have been omitted here. The wording of this sentence may contain disorders or omissions.