《正一指教斋仪》

The Supreme Mysterious Primordial Five Numinous Lord Lao (the deified form of Laozi honored in Daoism) summons the Merit Officer Messengers, the Left and Right Dragon and Tiger Lords, and the Incense-Bearing Messengers, these True Spirits of the Three Qi (vital energy), to swiftly report the petitioned matter to the Supreme Mysterious Primordial Great Dao Lord of the Three Heavens.

We are burning incense, first announcing the affairs of the Zhaijiao (purification ritual). May the true qi of the eight directions enter our bodies, so that the announced matters swiftly ascend all the way to the presence of the Utmost True Limitless Dao Lord.

Then turn to face the west.

The minister so-and-so, affiliated with the Left Ping Qi Capital Merit of the Celestial Master (Tianshi) Yangping Parish, kowtows and bows twice, performing the rite of three kowtows each, respectfully announcing to the clerks and officers under the gates of the Three Masters—the Celestial Master, the Successor Master, the Lineage Master, and the Female Master: May we receive the nourishing infusion of Zhengyi (Orthodox Unity) vital qi, so that the physical form and shen (spirit) are nourished, the five viscera generate jing (essence), and the six bowels flow unobstructed; may disasters of the four directions be eliminated and the calamities and misfortunes of seven generations be released; may we attain long life without decline, long existence in the world, and become clerks and officers under the Three Masters’ gates. Bow again.

Then turn to face the north.

The minister so-and-so, affiliated with the Left Ping Qi of the Celestial Master Yangping Parish, kowtows and bows twice, respectfully announcing to the Supreme August Supreme Northern Great Dao Lord: I am merely a mortal of fetal birth and fleshly body, a descendant of withered bones. I pray that my own sins and those of seven generations be released, including a thousand crimes, ten thousand faults, and secretly concealed offenses against the Three Officials (the deities governing Heaven, Earth, and Water). I earnestly request that they all be completely dissolved, so that blessings arise in the five directions and disasters vanish into the Nine Yin. May evil jing (essences) and wicked ghosts not dare to invade; may immortal shen and jade maidens descend to protect me, granting long life without decline, long existence in the world, with a lifespan equal to the sun, moon, and stars. Bow again.

Then turn to face the east.

We belong to the Yangpingzhi Left Pingqi of the Celestial Master (Tianshi) (a designation of diocese and qi method in Celestial Master Daoism). Your servants so-and-so kowtow and bow twice, respectfully petitioning the Limitless Great Dao (the Way) of the Mysterious Origin of Supreme Clarity in the Upper Three Heavens (the supreme Dao), together with the Most High Lord Lao, the Most High Elder, the Heavenly Emperor Lord, the Heavenly Emperor Elder, the Nine Elder Lords of the Immortal Capital, the Nine Qi (vital energy) Elders and others, and reporting likewise to the hundred thousand myriad layers of Dao Qi, the twelve hundred official lords, and His Majesty the Jade Emperor of Supreme Clarity.

Your servants pray that our minds be opened and enlightened, our understanding thorough, our ears sharp and our eyes clear. May the myriad immortals assemble, bestow the jade elixir and dispel disasters, so that we may become immortals, enjoy prominence through the generations and enter the gates riding in a golden chariot. May gossip, disasters, a thousand calamities and ten thousand worries all be extinguished at once. Let this wish be recorded with the Three Officials (the divine offices of Daoism in charge of Heaven, Earth and Water), so that we may receive the grace of the Three Heavens Elders. We bow again.

Then face south.

We belong to the Yangpingzhi Left Pingqi of the Celestial Master (Tianshi). Your servants so-and-so kowtow and bow twice, respectfully petitioning the Southern Upper Great Dao Lord and the Three Heavens Myriad Blessings Lord. May our names be registered in the Jade Registers (the roster of immortals) and the Director of Destinies (the divine office in charge of lifespan) be informed, with longevity as our allotted destiny. We further pray that the Three Heavens Myriad Blessings Lord be commanded to gather wealth from the four directions and grain and silk from the eight directions so that our riches be abundant. May we perform meritorious deeds, and may wherever we go and whatever we seek be successfully accomplished; may whatever our hearts desire and whatever our hands indicate be realized. May we live long without dying, become divine immortals, our lifespan equal to heaven and earth. We bow again.

Then turn back to face east.

As Left Pingqi Officials in the administrative seat of the Celestial Master's (Tianshi) Yangpingzhi parish, we, so-and-so and our associates, respectfully report to the Supreme Boundless Great Dao Highest Emperor, the Supreme Northern Great Dao Lord, the Southern Great Dao Lord, the Taiqing Mysterious Origin Upper Three Heavens Boundless Great Dao Supreme Lord Lao, the Supreme Elder Heavenly Emperor Lord, the Heavenly Emperor Elder Lord of the Nine Elders of the Immortal Capital, the Elder of the Nine Qi (vital energy), and the various Great Dao Lords, as well as the hundreds of thousands of layers of Dao Qi, the twelve hundred Official Lords, and, beneath the Jade Steps of Taiqing, the Celestial Master, the Successor Master, the Lineage Master and the Female Master, together with the clerks and official functionaries serving under the Three Masters.

We, your ministers, have long been entered in the Fulu (talismans and registers) and assigned to our parish. We act in accordance with the laws of the Dao (the Way) in order to benefit the state and to support the life-spans of the people. These practices all derive from the essential teachings of the scriptures (Jing); they are intended to proclaim the Great Dao and to benefit all living beings, and they are what earlier generations of those who cultivate the Dao have esteemed. We therefore follow these principles and venture to present this statement. Now, with devout hearts, we establish a Zhai (purification ritual) and respectfully deliver this recitation.

The recitation. As already set forth, it is indeed right to succor living beings. We respectfully follow the ancient ritual codes of Hanzhong and hold the Zhijiao Zhai, a purification rite established according to the law of Zhengyi (Orthodox Unity). The period of the Zhai is one day and one night, and the Dao is performed three times (worship, recitation and other liturgical activities being carried out at the appointed hours according to the rite). That evening we assemble together, conduct the Suqi ceremony of overnight announcement, and report the matter on high.

We earnestly request the Supreme Great Dao Lord, the Teaching Masters of the Four Directions and the Three Masters to manifest their numinous power, to examine, protect and assist us, and to transmit orders to the various supervising spirit offices, instructing each office to fulfill its proper duties. We also request the local Earth God, the True Officials of Orthodox Qi, the God of the Soil Altar and the deities of the villages and towns to join in protecting the ritual arena, so that the altar may be kept pure and clean, evil spirits may be driven back, the matters for which we pray may be conveyed upward and obtain a numinous response, the Zhai may be brought to a perfect conclusion, and merits may be recorded and achievements rewarded according to regulation. We respectfully submit this report and hope that the various deities will further issue commands and exercise supervision. Your ministers so-and-so kowtow and bow again.

They then return to their original places, sit facing west, and proclaim the twelve ritual precepts.

The Zhengyi Perfected One, Ritual Master of the Three Heavens, said that when the Zhijiao Zhai is held, twelve precepts should be observed. One must not eat animals that have blood and flesh and possess the breath of life, nor eat pungent and stimulating foods, but may eat only vegetables; this, however, may be done only in those months when the myriad things are not growing toward the yang.

Second, one drinks porridge in the early morning and takes a meal at noon; thereafter one no longer drinks water during the daytime. Incense is burned by day and lamps are lit by night, so that the lamplight and incense smoke continue without interruption. Whether sitting or resting, all must observe the proper regulations.

Third, one abandons the worldly affairs that encumber body and mind and concentrates wholeheartedly on the Dao (the Way).

Fourth, one contemplates and studies the Jing (scriptures/classics), strictly observes the precepts, purges miscellaneous thoughts, and cultivates with diligence.

Fifth, one treats all people with a heart of compassion and filial reverence, pities those who do not understand the principles, guides the ignorant, and feels distress at their circumstances.

Sixth, one repents of one’s own faults, remaining as constantly vigilant as if holding a poison; one kowtows, reproaches oneself, and sincerely performs rites of apology.

Seventh, one abandons worldly ranks and emoluments, regarding only the Dao as the most precious of things.

Eighth, one toils the body and endures hardship, respectfully fulfilling one’s duties and busying oneself in service of cultivating the Dao.

Ninth, one prays that all people may be spared from illness, various sufferings, and calamities, becoming good commoners in an age of great peace.

Tenth, one honors the Dao and treasures De (Virtue/Power), keeping words and actions consistent; one purifies body and mind, cultivates diligently, maintains inner and outer cleanliness, observes fasting with correctness, and never slacks in worship.

Eleventh, one recites the Jing and expounds the principles, settling the mind-spirit and unifying the intention, clarifying the resolve for cultivation so that it is not disturbed by heterodox thoughts.

Twelfth, at this time one causes all who vie to participate to observe the precepts and guides them to still the mind and hold the thought.

Then the offices are further supplemented.

The name and office of the Gao Gong (the master who presides over the Keyi (liturgy) in the zhai ritual and communicates with the deities) should take Dao and De as the foundation. Inwardly he possesses majestic deportment; outwardly his conduct is appropriate. Whether walking, sitting, or lying down, all accords with ritual norms. He is honored by the Three Realms and gazed upon by ghosts and spirits; he is responsible for reporting petitions and requests, offering prayers and recitations, communicating with the true numina, summoning the spirits, resolving difficulties and obstructions, and guiding the multitude into a state of still mind and held thought.

Then the offices are further supplemented.

The name and office of the Gao Gong should take Dao and De as the foundation. Inwardly he possesses majestic deportment; outwardly his conduct is appropriate. Whether walking, sitting, or lying down, all accords with ritual norms. He is honored by the Three Realms and gazed upon by ghosts and spirits; he is responsible for reporting petitions and requests, offering prayers and recitations, communicating with the true numina, summoning the spirits, resolving difficulties and obstructions, and guiding the assembled worthies.

The name and office of the Du Jiang (the officer in the zhai ritual responsible for reciting the scriptures, prompting the ritual procedures, and assisting the presider) is to be familiar with the ritual norms, to oversee the relevant regulations, to proclaim content that is sincere and in accordance with principle, and to guide those who are confused or unclear. One must ensure that actions such as bowing down and looking up accord with the proper measure, following the rules and rituals; in chanting there must be no omissions or skipping of sequence, nor any violation of etiquette.

The Supervisor of the Fast (Jianzhai, the person responsible for overseeing the purification ritual, or Zhaijiao), name… The one who holds this office must possess both ability and moral virtue, be upright and circumspect, proper in conduct and strict in demeanor. They must be exacting with themselves and bring the assembly to order, becoming a model for all to emulate. Only then may they inspect deviant conduct and infractions and set the ritual protocols of the liturgy (Keyi) aright according to the rules. They must not treat the regulations of the purification ritual with slight or neglect, nor allow the ceremony to grow slack or fall into disuse.

The Scripture Attendant (Shijing, the person responsible for attending upon the scriptures), name… The one who holds this office must be dignified and solemn in both bearing and dress, and must reverently guard the scripture platform. The inner hangings must be kept neat and the tables arranged in good order. When the scriptures are unrolled and when they are rolled back upon their spindles, the heart must hold reverence. The taking up and placement of the scriptures must not fall into disorder, nor may the ceremonial regulations be left with any omission.

The Incense Attendant, name… The one who holds this office should be fluent in speech and clear in reasoning. Incense is the essential thing upon which this office depends. The incense smoke must be made to coil and the fragrance to spread in all directions, so that the fumes rise and are perceived in the Great Void and the voice of the incense is conveyed to the upper realms. The incense ash must not be allowed to settle dark and cold, nor may the fragrant aroma be permitted to break off.

The Lamp Attendant, name… The one who holds this office is charged with illuminating the gloom and dispelling the night, and this is accomplished by means of lamplight. The arrayed lamp flames must be made bright and even, so that their radiance shines through all that moonlight reaches, thereby lighting the dark paths of the Springs and gleaming into the deep caverns. Smoke and lamplight must not be allowed to waver, nor may the lamp-shadows grow dim and obscure.

Next comes the Returning to the Censer (Fulu), the censer-related segment of the liturgy in the purification ritual.

Incense Officer Envoys, Left and Right Dragon and Tiger Lords (guardian spirits of the ritual space), and all the numinous officers who attend the incense: may this ritual assembly conducted in the quiet chamber, and the place where the numinous altar stands, spontaneously give forth Golden Liquid, Elixir Essence, and Numinous Mushroom Blooms (things that in Daoist ritual symbolize auspicious numinous signs and immortal medicines). May the hundred spirits and the assembled Perfected Ones gather before this incense table, that we may attain the Dao (the Way) and accomplish the realm of the immortals; may I myself receive blessings, and may the whole family partake of this grace.

All the numinous officers who attend the incense: may this ritual assembly conducted in the quiet chamber, and the place where the numinous altar stands, spontaneously give forth Golden Liquid, Elixir Essence, and Numinous Mushroom Blooms; may the hundred spirits and the assembled Perfected Ones gather before this incense table, that we may attain the Dao and accomplish the realm of the immortals; may I myself receive blessings, and may the whole family partake of this grace.

Jade Maidens of the Eight Directions, please escort the incense smoke, convey the words that have been set forth, and deliver them directly before the Most True Limitless Dao (the supreme and utmost Great Dao).

Then the Hymn of the Purple Clouds is recited, and the assembly exits the altar.

Purple mists dance within the Mysterious Hall. The primordial Qi (Yuanqi, the original vital energy of the pre-heaven source) is often formless, yet it permeates the upper, middle, and lower Dantians (energy centers). The Eight Sceneries (Bajing, the eight divine qi landscapes within the human body) receive the clear and lofty qi, while the palaces of the Seven Luminaries (Qiyao, the sun, moon, and five planets) shine with brilliant radiance. The mysterious and wondrous realm is lofty, distant, and profound; beside the still, winding spring, a divine dragon drives a chariot in accompaniment. When this cultivation ritual is performed for three cycles, one can communicate with the divine spirits, be freed from calamities, and ultimately achieve the immortal Dao (the Way).