《正一法文法箓部仪》

In a certain country in a certain year, with the Year Star in a certain position, on the first day of a certain month at a certain double-hour, the Black Taiyi Daoist priest, Master of the Three Caverns, and itinerant master of the Five Sacred Peaks under the administration of a certain Celestial Master (Tianshi), the Perfected One of a certain commandery, county, township and village, who had previously studied under a Master of the Three Caverns and a Taiyi Daoist priest.

The male official so-and-so received from Lord Lao the teachings concerning Heaven and Earth, the sun and moon, the Five Stars, and the Zhenyi Taiyi of the Upper Three Heavens, and knew that all the heavens, the sun, moon and stars, the immortal palaces, the human world and the netherworld, the mountains, the celestial deities and earthly spirits, the Five Sacred Peaks and Four Waterways, the Three Rivers and Nine Rivers, the Four Seas and Eight Directions, the mountain gods and water spirits, and all ghosts and spirits, are under the command of the Zhenyi Taiyi of the Upper Three Heavens. Now, in a certain year on the first day of a certain month at a certain hour, he transmits the Fulu (talismans and registers) to the Perfected One Jia of a certain commandery, county, township and village. Jia is of a certain age, of upright, pure and sincere nature, fond of the methods of the Dao (the Way) and cherishing life, with Yin-Yang in harmony, nourishing himself with the Five Qi (vital energy).

Jia had previously received the Yellow Chart Contract Orders, the True Heaven Red Registers, and the True Heaven Three-One Zhenyi Taiyi Plain Tallies; these ritual tallies have been transmitted for many years, yet he has not yet been able to fly up and become an immortal. Now he requests to further receive the talismanic credentials of the thirty-two Heavenly Emperor positions of the Zhenyi Taiyi of the Upper Three Heavens, to hold them with reverence, and to place the allotted true forms into the golden fish. This act symbolizes his alliance with the Three Officials of Heaven, Earth and Water as well as with Zhenyi Taiyi: together they divide the golden contract, destroy the old covenant, and by cutting the arm to show blood, drinking the elixir liquid, tying the hair and swearing with their lives, they become one body with Jia, of one heart and united in the contract.

After the oath, all shall practice the Dao of Heavenly Perfection, aspiring to cultivate themselves into divine immortals, working together with one heart to fly up to Heaven. They must not indulge in lustful desires, nor exclusively practice methods other than those of Zhengyi (Orthodox Unity). Within thirty-six years after receiving the Dao, if they encounter a person of worthy virtue, they may follow the master’s command and transmit the methods to a suitable person; they must not transmit them arbitrarily, nor vainly seek high rank without respecting the foundation. Still less may they betray the master’s school, utter different words, harbor two minds, speak with two tongues, slander the master’s Dao, or attack the master.

If one day they violate the oath, they shall be punished by the Three Officials, become ghosts in the underworld, and have their names struck from the registers of life and death; after punishment they must not harbor resentment. This is Jia’s own willingness to pursue the way of divine immortals, not something forced upon him; all jointly sign as evidence.

The above is the Upper Covenant of the Taiyi True Covenant (the Taiyi oath document); it is to be written on both sides.

In such-and-such a realm, in such-and-such a year, with the Grand Year in such-and-such a year; on the first day of such-and-such a month, at the hour of zi, a male or female Daoist, an official, or a Taiyi Daoist, the Perfected One so-and-so of such-and-such a commandery, county, and village, of such-and-such a cyclical year of birth and such-and-such an age, comes to pay homage to this minister so-and-so in order to receive the Taiyi covenant of ascending the altar. Forming the alliance through the oral formulas of the True One, they thereby obtain deliverance from life and death and must not violate the pact; everything is to be carried out in accordance with the statutes and ordinances of Lord Lao.

The above is the Middle Covenant of Taiyi.

Affiliated with such-and-such a diocese of the Celestial Master (Tianshi), serving as itinerant master of the black Five Peaks. This minister, surnamed so-and-so and named Yi, in a past year when the Grand Year stood in such-and-such a month and day, violated the covenant; everything is to be carried out in accordance with the statutes and ordinances of Lord Lao.

The above is the Middle Covenant of Taiyi.

Affiliated with such-and-such a diocese of the Celestial Master, serving as itinerant master of the black Five Peaks. This minister, surnamed so-and-so and named Yi, in a past year when the Grand Year stood in such-and-such a month, day, and hour, followed the Master of the Three Caverns (a ritual master versed in the scriptures of the Three Caverns—Dongzhen, Dongxuan, and Dongshen), the master of Yangping diocese, Gongping Five-Black Left-Ping Black such-and-such Peak, the Perfected One surnamed so-and-so and named Yi, in receiving the method of the three covenants of the Taiyi True Covenant. This method is able to deliver one from life and death, causing one to rise into the Nine Springs (the depths of the netherworld); it registers the names of seven generations of ancestors and enables oneself to transcend, entering the Court of the Three Males (the sacred realm indicated in the scriptures), preserving the attainment of highest immortality and riding in the same carriage as Taiyi. The Taiyi Daoist Jia, born amid the Three Realms, forms the alliance and receives the rite of pulling out and binding the hair, swearing by life and death not to betray the great covenant of the Taiyi Emperor Lord and the divine immortals. After being escorted and conveyed across by the Five Emperors and the Demon Kings, the Taiyi Daoist Jia is ranked in the grade of highest immortals within the Three Realms of life and death.

The above is the Lower Covenant of Taiyi; it is to be written on both sides.

Those who receive the three covenants ought to form the alliance jointly with five, seven, or nine persons; if the covenant text is concealed and not carried out according to the ritual, it does not accord with the proper regulations. This method is able to deliver a hundred generations of ancestors and to bring advancement to the recipient of the covenant. The above is the Lower Covenant of Taiyi; it is to be written on both sides.

Those who receive the “Three Alliances” (Sanmeng, the threefold oaths of the Daoist transmission ritual) should form the covenant jointly with five, seven, or nine persons. To conceal the covenant privately is contrary to the regulations. Performing the Three Alliances can, above, eradicate the sinful karma of a hundred generations of ancestors and, below, enable the living to penetrate the wondrous affairs of the palaces of the Perfected in the Three Realms. The efficacy of the Three Alliances is extremely great; it concerns life and death as well as the attainment of immortality, and there will be no error whatsoever.

After the recipients of the teaching have formed the alliance, they must submit the alliance slips (the documents of the oaths) within five days and notify the commandery and county administrations together with their twenty-four subordinate prisons, so that the relevant registers of sins may be removed and they may be entered in the first rank. After the seven generations of ancestors and the parents have been transferred upward, bathing is still required; only when five full days have elapsed does the master who transmits the secret methods orally impart the formulas. This method, even if worth ten thousand in gold, must not be transmitted casually; it is to be passed only to later persons of worth and virtue, and must not be disclosed to those who are not worthy and virtuous.

In such-and-such commandery, such-and-such county, such-and-such township, such-and-such village: the male or female Daoist official so-and-so, aged so many years.

The several persons named above have previously received the Yellow Charts and Red Registers (the documents and Fulu used in the Daoist conferral of registers) as well as the oral formulas of the Three Ones (Sanyi), the True One (Zhenyi), the Great One (Taiyi), and so forth. After years of cultivation they have still been unable to probe deeply into their karmic affinities from previous lives. Now, relying on sincere faith, they come to pay homage to your servant and beg to receive the Contract of the Great One and True One together with the General Register of the Three Alliances. This is respectfully submitted. The document is attached at the administration of Celestial Master (Tianshi) so-and-so, Master of Black such-and-such Peak; your servant, surnamed so-and-so.

Your servant memorializes: In accordance with the attached documents, your servant is of humble status, with ordinary flesh and exposed skeletal features. Having received the undeserved favor of this sagely and enlightened age, and coinciding with the time when the teacher, advanced in years, is spreading the teaching, I am truly unable to bear such a heavy responsibility. Your servant’s instruction has proved ineffective, and the preaching and exhortations have not circulated; day and night I remain fearful and anxious. The document is attached at the administration of Celestial Master (Tianshi) so-and-so, Master of Black such-and-such Peak; your servant, surnamed so-and-so.

I respectfully report to the divine spirits: Having carefully examined the documents, I reflect that my status is humble and my body ordinary, yet I have been fortunate to be born in this sagely enlightened age, coinciding with the time when my teachers carry out their instruction. I have taken on an overly heavy responsibility, yet the teaching has shown no results; the work of transmission and exhortation has also been inconsistent. For this I tremble day and night, as if walking on ice or traversing a deep valley.

There are now male and female officials together with Taiyi Daoists, a certain Jia and several others, each of a certain age. They have previously received the oral instructions, yet have not been conferred the secret methods of the Three Covenants of Taiyi. Now each has brought ritual pledges and come to me requesting to form the covenant. With hearts of utmost sincerity they communicate with the divine spirits; though their strength is meager, they still earnestly beseech. I have therefore accepted their ritual pledges and taught them the oral instructions.

The methods of the Dao are precious, while human status is slight; I dare not transmit them lightly. Thus I have ascended the Yellow Altar together with them, conferred the words of the oath, and invited Heaven and Earth, the sun and the moon to bear witness. Those receiving the methods carve their arms and drink the elixir, thereby swearing to the divine spirits that they dare not transmit arbitrarily. After a certain Jia receives the covenant, he must not casually transmit the methods or leak important contents; he should observe the regulations of the master’s school, everything according to the agreement of this day. If one day he violates this oath, a certain Jia is willing to atone with his own person before the Three Officials of Heaven, Earth, and Water; even after death through ten thousand kalpas he dare not harbor resentment. He also earnestly requests the divine spirits to pardon the faults committed by a certain Jia before receiving the oral instructions.

Compassionate Supreme Taiyi Emperor-Lord, Compassionate Father and Holy Mother, please look down and grant pardon.

The above is the document of this official who has presided over the conferral of the Taiyi methods, three times ascending the altar to form the covenants and transmitting the oral instructions.

Yellow Silk Memorial (a petition document written on yellow silk).

A male official named Jia from a certain county, township, and village, of a certain age, comes forward to earnestly request gracious permission. I was originally an ordinary person of the mundane world, fortunate within a thousand years to have entered the gate of the Dao (the Way), affiliated with the Daozhi (the institution where Daoists receive Fulu (talismans and registers) and handle Daoist affairs) under the jurisdiction of the revered master Jia, and thereby connected with the Mandate of Heaven.

In former times, thanks to the fortune of the age and the grace of my teacher, I was able to encounter the Yellow Chart and Red Registers (secret diagrams and registers of Daoism), the Three-One True One (a method of spirit-true cultivation in Daoist practice), the Taiyi Return-Carriage Completion Certificate, and other secret instructions. Over the years, although I have practiced to some extent, I have not established meritorious good works, and the faults I have committed are more than one. Day and night I am anxious and fearful, as if walking on ice or at the edge of a deep ravine. Although I have also guided the life-force and nourished Qi (vital energy), receiving this grace, I possess no other merits. I have not yet cultivated the Nine Sincerities and One Hundred Twenty Matters (the norms of Daoist cultivation and performing good deeds), confessed my sins to the Thirty-Two Heavens (the thirty-two celestial realms spoken of in Daoism), nor requested the methods for dissolving karmic affinities from previous destinies.

Regarding the great methods of the Unsurpassed Three Heavens, the True One, and Taiyi of ascending the altar and forming an alliance, I have truly not yet heard of them; solely because of six kinds of obscurations I do not know when to advance or retreat, understanding that I should diligently progress yet forgetting to withdraw and examine myself. Now I have carefully prepared thirty-two kinds of ritual objects, holding them with reverence, and proceed to the Daozhi to earnestly request gracious permission and fulfillment. If I receive instruction from the revered master, I shall never leak it; should I violate the covenant or destroy the root, I am willing to atone with my own person before the Three Officials of Heaven, Earth, and Water (the Heaven Official, Earth Official, and Water Official worshipped in Daoism), and even if I lose my life I will never resent it. I respectfully submit this statement.

In a certain year of the Tai Sui.

The male and female officials named so-and-so from such-and-such a commandery, county, township and village carefully list the credence offerings prepared in accordance with the regulations: one hu of uncooked rice, sixty-four chi of crimson silk, one bundle of willow firewood, a pair of writing brushes, two hundred fifty jin of iron, one ink pellet, two hundred fifty chi of black silk cloth, one writing knife, twelve liang of gold, one large mat, two hundred forty chi of plain yellow silk, one liang of pearls, one ritual kerchief, one coarse-cloth robe, a pair of gold rings, five ritual tables, one bright mirror, one five-colored ritual pouch for containing the precepts, thirty-two thousand coins for the covenant oath, one brocade pouch for scriptures and documents, thirty-two liang of life-silk, one each of a clear-cold vase, a plate and a spoon, a pair of bronze rings, five ritual tables, one bright mirror, one five-colored ritual pouch for containing the precepts, thirty-two thousand coins for the covenant oath, one brocade pouch for scriptures and documents, thirty-two liang of life-silk, one each of a clear-cold vase, a plate and a spoon, one bronze sword, five boxes of harmony incense, one living man and one living woman to serve as substitutes, one hundred twenty chi of luminous brocade, eighty jin of copper, eighty-one chi of cyan silk cloth, sixty-four liang of raw cinnabar, twelve liang of silver, one hundred sheets of large paper, and three hundred sixty bolts of white silk. These thirty-two kinds of items in total are respectfully conveyed to the Daoist parish (the place where Daoist priests handle religious administration and perform ceremonies) for use in the rite of ascending the altar to receive the Dharma and concluding the threefold covenant.

Respectfully stated as follows: According to the documents, though of humble status I have been fortunate to assume the honored office of Taiyi, charged with seeking out and conferring upon worthy and capable persons. Now the register records that the male and female officials so-and-so and others, of pure, upright and sincere nature, who love the arts of the Dao and cherish life, have been commanded to transmit the Five Qi (Wǔqì, the five vital energies of Daoist cultivation), nourishing the body through Yin-Yang and having long refined Qi, so that their qualifications suffice for promotion to fill the ranks of the immortals.

They ought to be advanced to the highest grade of the Zhenyi Taiyi of the Upper Three Heavens. In this role they shall command five hundred million, fifty-five thousand, five hundred fifty-five hundred million, and shall govern all the heavens, the sun and moon, the stars of the provinces and constellations, the immortal palaces, immortal sages, immortal towers, mountains and peaks, celestial gods and earthly deities, the Five Sacred Mountains and Four Waterways, the Three Rivers and Nine Jiangs, the Four Seas and Eight Extremes, the Nine Palaces and Bagua (Eight Trigrams), the spirit chambers, mountain gods and water spirits, and all ghosts and spirits; they shall universally oversee the thirty-six thousand host of gods, govern the multitude of spirits, overall manage every category of officials and subordinates, attend the host of immortals, as well as the three hun and seven po of household and state, the three ghosts and five spirits, the twelve hundred form-and-shadow spirits, all ghosts and spirits, and the twelve thousand jing-guang. All of these shall come together to alter the immortal register for so-and-so and others and to refine them into immortal bodies.

Once so-and-so and others have this day received the transmission of the Zhenyi Taiyi of the Upper Three Heavens, they must not violate the covenant of the Upper Three Heavens, must not attack or harm their master or the transmitter, nor rashly leak or casually transmit the methods. They must select persons of worth and virtue, transmitting once every thirty-three years, and must not break the agreement. Should they break it, the spirits within the bodies of so-and-so and others shall sink into obscurity, forever becoming ghosts of the lower realms, their lives turning to dust; their immortal names shall be erased, they shall not be listed among the immortal ranks, and after death they shall long be examined, summoned and detained by the lord-officials of the Three Officials’ investigation and summons.

The documents established in the ritual and the spirits summoned must all proceed to the mortal Yuanyuan (the ordinary people receiving the transmission), there to await the conferral of appointment. Respectfully presenting this memorial.

The unsurpassed, most exalted Lords of the Most High of the Upper Three Heavens, together with the Lord God who oversees the Zhengyi (Orthodox Unity) legal texts and Fulu (talismans and registers) rites of the Upper Three Heavens, the Most High Primordial Lord, the Great Primordial One Lord, and the myriad methods of the Great Dao (the Way) of the Upper Three Heavens, are all the root and original beginning of heaven, earth, and the myriad things. Their realm rises to the unsurpassed, is unfathomably deep, vast beyond all bounds and limits, and in their obscure and subtle reaches they command numerous official deities and the myriad spirits (Shen).

Above the Upper Three Heavens there are five hundred million, fifty thousand, five thousand, five hundred fifty-five hundred million celestial lords, generals and officers, merit officers, envoys, together with ushers, attendants, clerks, minor officials, generals, soldiers, mounted escorts and all manner of accompanying functionaries. Together they form countless hosts of deities who descend as one from heaven and enter the body of so-and-so, filling it completely from head to foot, nourishing the bones and joints, the five viscera and six bowels, the nine palaces and twelve spirit chambers, the four limbs and hundred bodily members, the one hundred eighty passes and apertures and the three hundred sixty bones and joints, and likewise pervading the pores and orifices, the nutritive and defensive Qi (vital energy), the tendons, bones and blood vessels.

May they pacify the three hun of so-and-so (the three hun souls of a person) and stabilize the seven po of so-and-so (the seven po souls of a person); may they cause the three hun of so-and-so to become immortal, cause the five spirits to return to correctness, the five viscera to be at peace and to correspond with the five stars; may they summon back the more than thirty-six thousand spirit officials and offices within the body so that each returns to its proper place. In this way the cultivation of the immortal Dao may be brought to completion, the entire physical form may fly and ascend, becoming a True Person, and the immortal lifespan may be increased and set at eighteen thousand years.

We sincerely pray that the Taiyi Heavenly Worthy of the Upper Three Heavens, as lord of the myriad Daos and ancestor of the myriad spirits, dispatch celestial immortal generals and commanders to enter the body of so-and-so, to take command of and inspect the various spirits within. We further pray that the Flying Immortal Lord-Generals, Divine Immortal Lord-Generals and World-Delivering Lord-Generals above the Upper Three Heavens, as Heavenly Worthies, lords of the myriad Daos and ancestors of the myriad spirits… [the original text is unfinished here]

We summon the celestial immortals to garrison within the bodies of so-and-so and others, inspecting the myriad Shen (spirits) recorded in the registers (lu). We pray that the Flying Immortal Lords and Generals, Divine Immortal Lords and Generals, World-Saving Lords and Generals, Divine Person Lords and Generals, Zhenren (Perfected) Lords and Generals, Primordial Yang Lords and Generals, Myriad Life Lords and Generals, Myriad Black Lords and Generals, Immortal-Guiding Lords and Generals, Embryonic Breathing Lords and Generals, Primordial Jing (essence) Lords and Generals, Longevity Lords and Generals, Taiji (Supreme Ultimate) Lords and Generals, and Taiyi Lords and Generals who dwell above the Three Heavens (the celestial realms of Daoism), together with the Lords and Generals of Qingwei Heaven, Yuyu Heaven, and Dachi Heaven, along with their officials, troops, horses, and mounts, all descend as one, enter the bodies of so-and-so and others, protect and nourish life, cultivate innate nature, restore youthful countenance, and fill them with abundant Jing (essence) and Qi (vital energy).

We pray that the divine nectar of the Golden Elixir (jindan) and the jade fluid enter the bodies of so-and-so and others; that divine jade maidens stand guard on left and right; that the Chancellor of the Nine Heavens erase their names from the death registers and inscribe them in the life registers of the Three Heavens (the roster symbolizing longevity), so that their lifespan equals that of heaven and earth. May they roam throughout the world, leaving their names among the Six Harmonies (heaven, earth, and the four directions) and the mountain peaks, coming and going in the human realm, extending their years and lengthening their lives; far from the disasters of weapons, water and fire, as well as lawsuits, illnesses, mourning calamities, tigers, wolves, fierce beasts, poisonous insects, personal enemies, and other such misfortunes. May thieves conceal themselves in the depths of the Yellow Abyss, burying their heads ten thousand zhang below, and not dare to act rashly.

Should talisman masters or Daoist priests dispatch miscellaneous spirits, the old Qi of the Six Heavens (regarded as impure residual qi), and ghosts and spirits of food and drink, all evil influences ought to recede and hide. Whether climbing mountains or traversing perils, myriad spirits will protect and sustain them; as they travel the world, the earthly deities of each place they visit will assemble and descend, causing the immortal Dao to manifest and be verified on the spot, and embryonic breathing (taixi, a method of cultivating inner breath in Daoist practice) to be surely accomplished. By ingesting and employing the divine Qi of Daoyin, inner and outer become luminous, cloud Qi circulates within the body, and they ultimately ascend into the Clear Heaven.

May Huang-Lao immediately grant pardon, so that they may become companions of the immortals, associate with the Zhenren, fly aloft and rise high, ranked among the celestial immortals; riding clouds and driving dragons, paying audience to the Lord of the Dao, living out their years without aging, sharing radiance with the sun and moon, flying and transcending, freely appearing and vanishing, coming and going. And may the seven generations of parents of so-and-so’s family, extending to the hundreds of millions of great-grandparents and myriad ancestors, all ascend into the Three Heavens and be appointed as immortal officials. We earnestly request that the Supreme Limitless Taiyi Lord (Taishang Wuji Taiyi Jun) graciously inspect and accept, hear the prayers, and separately bestow compassion.

After the covenant of the Three Alliances has been broken, the Red Petition is conferred (the document used in Zhengyi (Orthodox Unity) Daoism for transmitting Fulu (talismans and registers)).

Ritual of the Three Alliances of Taiyi and the Yellow Plain

We respectfully announce to the Cinnabar Alliance of the Yellow Plain (the covenant recorded in the Yellow Plain), informing all disciples: The ancestors of so-and-so and the others have already ascended into the Three Heavens and been ranked among the immortal officials. We earnestly beseech the Most High Infinite Lord Taiyi to graciously examine and accept, to listen separately and take pity upon their requests.

After the covenant of the Three Alliances has been broken, the Red Petition is conferred.

Ritual of the Three Alliances of Taiyi and the Yellow Plain

We respectfully announce to the Cinnabar Alliance of the Yellow Plain, informing all disciples: So-and-so and the others have already consented to take refuge under the Immeasurable Pure Dharma Gate of Taiqing Taiyi. If the True One Five Qi (vital energy; the five kinds of Qi related to the “True One”) and the Nine Palaces of Taiyi (the nine palaces corresponding to Taiyi) are both cultivated to perfection, they will be able to obtain deliverance through the immortal Dao.

The Most High once, upon Mount Kunlun, ascended to the Seven Treasures Abbey of the Great Administration of Heaven’s Summit and summoned Celestial Master (Tianshi) Zhang Daoling, saying to him: “My Dao (the Way) originates from the Unpreceded; it already existed before the Great Beginning, arising from nowhere yet capable of accomplishing all things. I formerly received the marvelous Dharma in this abbey, and by means of intelligence and wisdom I devoted myself wholeheartedly to practicing it, thereby attaining thorough penetration of the subtle and mysterious principles and seeking the immortal Dao. Among the superior immortals there is none who is slack or who has abandoned the path.

“Those who practice the Dao of Huang-Lao and grasp the key to life and death ought to revere the laws and carefully observe the precepts. Within the Gate of Life there is only one path of life but nine paths of death; this can be verified from the Great Dao. Therefore one must constantly tremble with fear, as if treading upon a blade of ice; even while grasping poison one must always harbor vigilance lest one bring disaster upon oneself. One must be modest and respectful, with humble speech, treating others with courtesy; apply the mind diligently and cultivate with hardship, and must not impair the way of filial piety. After receiving the Dharma secrets, one must observe the precepts and not violate the regulations of the Nine-One Dharma; this is the ultimate of cultivating the Dao of life.”

The Celestial Master bowed twice, accepted the covenant and practiced it in cultivation, thereby attaining the rank of Celestial Master. He always remained cautious in self-restraint, respectful and modest, diligent in mind and austere in practice, strictly observing filial piety; after receiving the secrets he practiced the Dharma precepts and did not violate the Nine-One Dharma. Later he transmitted it to Wang Chang, Zhao Sheng, the Three Ladies, the Three Dukes of Luoxia and others, all of whom were able to ascend to heaven in broad daylight. The ritual of ascending the altar is as follows.

The oath is to be performed with caution, reporting in sequence to the Three Officials (Sanguan, the Heavenly Official, Earthly Official, and Water Official venerated in Daoism). Jia and others hereby receive the covenant, taking Heaven and Earth as proof, the sun and moon as witnesses, and inviting the Three Zeng and Five Ancestors, the parents of seven generations, and themselves to testify together. Those who take the oath must not casually transmit or leak the secret methods. The methods for ascending the altar to form the alliance may be transmitted to only three persons after nine years have passed. If there is no suitable successor in the world, one must report to the Three Officials, retrieve the original covenant document, seal up all the methods, and conceal them in a stone chamber deep in the mountains, without violating the covenant.

If Jia and others abide by the covenant, their seven generations of ancestral parents will ascend into the Mysterious Palace and receive blessings from the Heavenly Official; they themselves will attain immortality and be delivered from the world, with blessings extending through ten thousand generations and honor enjoyed in every lifetime. If they arbitrarily transmit the methods to unsuitable persons, the seven generations of ancestral parents of Jia and others will suffer the torment of the wind-blade, and they themselves after death will sink into the River of Accumulated Night, with calamities extending through ten thousand generations and punishments suffered in every lifetime.

Those taking the oath swear by blood and drink the elixir liquid, holding a heart of utmost sincerity as they unseal the covenant document before the Three Officials; the sun and moon illuminate it, Heaven and Earth hear it. After the alliance is formed, the Director of Destinies erases the death registers of these persons and enters them into the registers of life, causing the Heavenly Official to record their immortal names, the Earthly Official to remove their death registers, and the Water Official to cut off their disasters and punishments. The examining and summoning lord-officials of the Three Officials upon the altar, together with the generals, officers, and spirit-soldiers worn by Jia and others, must all protect their mortal bodies so as to ensure they attain immortality and are delivered from the world.

If the karmic connections from previous lives and the enmities of past existences of Jia and others have not yet been resolved, preventing immediate immortality, they may need to undergo temporarily the process of shijie (the Daoist mode of liberation in which the physical remains are left behind while the spirit-consciousness departs the form) and pass through Taiyin (the netherworld or the dim realm of yin). Since Jia and others have already ascended the altar and formed an alliance with the Three Officials, they can thereby eliminate sinful karma and increase their share of blessings, and they ought to ascend into the immortal realms. The twenty-four spirits of the Divine Chamber and Hall of Blessings will guard the physical forms of Jia and others, preventing the hun and po souls from dispersing and the flesh and bones from decaying and stinking; after twenty-four years they may transform and depart with the entire body. Even if past-life affinities originally destined them for death, they can still transcendently return to life; even if the remains have already withered, the dried bones can still attain the Dao and become immortal. Whether in submersion or concealment, manifestation or appearance, they are no longer bound.

This is the power of ascending the altar and allying with the Three Officials: it enables one to transcend extraordinary kalpic calamities, to leave death and enter the realm of life, and to obtain such blessed rewards. Those who take the oath should understand the constraints involved, cautiously cultivate themselves, and not dare to violate the covenant of this day.

Carefully recite the covenant, inform all the disciples, and invite those of the same altar to bear joint witness: if the parents or children of a given Master encounter disaster, everyone ought to join together in rendering aid; if they are innocently seized and detained, the circumstances should likewise be investigated and every effort made to rescue them so that they may swiftly escape from peril. One must not treat the Master with disrespect, abandon the covenant, or forsake one another among those who are close.

Should anyone encounter the situations described above yet fail to inform others or go forth to render aid, that person ought to swear an oath upon their own life and pray to the deities, requesting exemption from calamity. Those who violate the covenant will be examined and punished by the deities, while those who pray to the deities will receive blessings and protection. If one finds oneself in danger, in a place whose location is unknown, one should still face in the direction of the Master’s whereabouts and, in the stillness of night, lay bare one’s sincere heart, praying for deliverance from peril. If rescue and escape have not yet been obtained, the deities will naturally perceive this and respond. The good fortune and misfortune spoken of in the sworn covenant will be supervised of their own accord by the lord-officials and the Three Officials of the altar. The deities will surely protect and guard, provided that one respects the covenant and does not violate the oath; in this way one may obtain the salvation of the immortal realm. The protecting lord-officials will examine merits and faults, while the Three Officials of the altar preside over the recompense of sin and blessing; this should be clearly understood and cautiously put into practice.

In such-and-such reign title, such-and-such year, on the first day of such-and-such month, in such-and-such prefecture, commandery, county, township and village, according to the ritual lineage of the Celestial Master (Tianshi) of such-and-such parish, the subject so-and-so, following the Daoist of such-and-such parish so-and-so, received the transmission and transmitted it to so-and-so of such-and-such commandery, county, township and village.

The Three Articles of the Most High Yellow Silk Cinnabar Covenant: Those who ascend the altar shall each write the covenant text in cinnabar upon yellow silk and wear it upon their person. While living, this serves as the credential for receiving immortality; after death, it exempts one from being bound and detained. The Three Officials (the deities who preside over Heaven, Earth and Water) bear witness for them and extend their rescue, causing them to receive blessings throughout successive generations and leaving behind no further records of culpability.

The Articles of the Taiyi Altar-Ascending Yellow Silk Three Covenants Reverse-Pricking Transmission: Those who ascend the altar shall each write the covenant text in cinnabar upon yellow silk and wear it upon their person. While living, this serves as the credential for receiving immortality; after death, it exempts one from being bound and detained. The Three Officials bear witness for them and extend their rescue, causing them to receive blessings throughout successive generations and leaving behind no further records of culpability.

The Ritual of the Taiyi Altar-Ascending Yellow Silk Three Covenants Reverse-Pricking Transmission.

Facing east, knock the teeth twenty-four times.

I respectfully invite forth from within my body the True Officials of the Five Bodies, the Divine Immortals, and the Officials of the Five Qi (vital energy) Merit Bureaus, together with the Taiyi Jingang Primordial Qi Direct Envoy Merit Officials, the Spirit-Communicating Merit Officials, the Five Origins Merit Officials, the Harmonizing Merit Officials, the Qi-Transporting Merit Officials, and the Immortal-Unifying Merit Officials, twenty-four of each kind. I further invite forth the Left Official Envoys of the Kingly Qi, the Right Official Envoys of the Balancing Qi, the Yin-Yang Divine Decision Clerks, the Immortal Transformation Clerks, the Ritual Cart Red Talisman Clerks, and the Strong Wind Mounted Courier Officials who present memorials on horseback, twenty-four of each as well.

I further invite forth the genuine officials of a certain commandery, county, township and village, who supervise and register the Qi breaths, examine and convene the Four Lords, as well as all the various Lords, Generals and Officials; the Left and Right Balancing Qi Lords, the Left and Right Capital Marquis Lords, the Left and Right Holding-the-Balance Lords, the Left and Right Law-Upholding Lords; the Nine Heavens Nine Qi Lords of the East, the Three Extremes Three Qi Lords of the South, the Seven Harmonies Seven Qi Lords of the West, the Five Origins Five Qi Lords of the North, and the One Qi Lord of the Center; the Qi of the twenty-four dioceses including Yangping and Lutang, the thirty-six Jinglu, and the Lords, Generals, Officials and Soldiers arrayed under the Celestial Master (Tianshi); as well as the official Lords of the Two Mysteries, Three Origins, Four Beginnings, Five Virtues, Six Harmonies and Jiazi along the Path of the Dao, the Central One Qi Lord, the Qi of the twenty-four dioceses including Yangping and Lutang, the thirty-six Jinglu, and the Lords, Generals, Officials and Soldiers arrayed under the Celestial Master (Tianshi); the Flying Immortal Lords of the Eight Extremes of the Circumferential Heaven, and the Lords of Nourishing Nature and Longevity such as the Azure Dragon Victorious over the Serpent, and so forth.

These divine officials are requested to carry out the tasks assigned in the document. I respectfully request, on behalf of the male and female populace, that the Taiyi Daoist so-and-so confer the “Jingang Bi Quan” (a type of Daoist register-conferral document). Alternatively, one may ascend the altar to receive the Yellow Silk Three Covenants (three covenants written on yellow paper) and present a single Bai Lu Ci (a document setting forth the petition to the deities), which now rests upon the jade table in the central courtyard. The Merit Official Envoys, Generals and Official Soldiers are requested to come and inspect, verify the Jia categories and the like, and to unite their Qi and jointly stand as guarantors with the parties concerned; all who are summoned are to proceed to the location designated in the document until the affair is successfully concluded.

Once the minister has completed the ceremonies of presenting the memorial, reporting the conferral and so on, the various divine officials are requested to return to the palaces within the minister. The minister respectfully awaits the numinous response; should there be efficacy, I shall then prostrate and present the written ci.

The foregoing is the document for inviting officials that is submitted when conferring the “Jingang Bi Quan.”

This is the oral ci employed when conferring the “Taiyi Three Covenants Great Quan.”

There currently exist, in a certain commandery, a certain county, a certain township, and a certain village, the male and female “living officials” (shengguan) so-and-so and their companions, of such-and-such an age, courtesy name so-and-so, whose household registers fall under the name of Master so-and-so; together with the male and female officials so-and-so and their companions under the jurisdiction of a certain parish (zhi). By nature they are benevolent and in ordinary life they are gentle and kind. Having cultivated Qi (vital energy) for many years, they have been able to enter the gates of secret transmission, encountering and studying the essential formulas for cultivating the True. Now they orally declare their names and registers upon the Great Certificate of the Three Covenants (the voucher of Daoist covenant-oaths and register bestowal).

In a certain commandery, a certain county, a certain township, and a certain village, the male and female “living officials” so-and-so and their companions, of such-and-such an age, courtesy name so-and-so, whose household registers fall under the name of Master so-and-so; together with the male and female officials so-and-so and their companions under the jurisdiction of a certain parish. By nature they are benevolent and in ordinary life they are gentle and kind. Having cultivated Qi for many years, they have already entered the gates of secret transmission and studied the essential formulas for cultivating the True, gradually ascending the ranks of the Dao (the Way). They have been commanded to receive and hold the Taiyi Vajra Covenant (the covenant of the Taiyi dharma method), thereby coming to know the formula of the three Qi for flying immortals (the formula of cultivating by means of the three Qi in order to seek flying ascent and immortality). Although they already possess various covenants, they have not yet formally ascended the altar to receive the method.

Now they solemnly fulfill the great covenant of life and death. Truly possessing faith and sincerity, they jointly swear an oath, establishing a contract with their own persons and binding themselves, and they report this to the deities. They request to receive the Great Certificate of the Taiyi Three Covenants for Ascending the Altar, the Great Taboo Names of Illuminating the True, the three hundred sixty diagram designations, and the one thousand two hundred oral formulas. They respectfully follow the original method transmitted by the former masters and submit this document requesting transmission.

Holding the rank of Celestial Master (Tianshi) administering the Qi (vital energy) of such-and-such parish (the format used in Daoist documents to indicate official rank and affiliated parish), I, your servant so-and-so, respectfully kowtow and once again submit this memorial to the Most High Primordial Ultimate Dao (the Way), the Most High Lord Lao, the Most High Elder, the Taiyi Emperor Lord, the August Heavenly God, the Primordial Ultimate Sovereign Lady, the various Honored Ones of the Dao and De (Virtue/Power), as well as the Dharma Masters of the Three Heavens and all those seated before the Zhengyi (Orthodox Unity) Perfected Ones. The flying immortal lords and clerks, commanded to manage affairs and perform liturgical services, are present here.

Your servant has encountered Heaven’s mandate, received the command to return to the Mysterious Teaching, to proclaim the methods of the Dao, to seek out those who possess the Dao, to travel through the human world, and to save both celestial beings and people of the world. Now there is a karmic affinity from a previous life: in such-and-such commandery, county, and village, the male and female officers so-and-so and others, of such-and-such age, have long believed in the Mysterious Teaching, studied and cultivated the true writings, received various covenants, and practiced secret methods. Although they already possess the superior methods, they have not yet been released from the oaths of the Mysterious Teaching. Now they have come together, prepared the items required for the liturgical service, bound their bodies, and come seeking the Dharma, requesting to receive the “Taiyi Ascending the Altar Three Covenants of Life and Death Abiding in Immortality Great Certificate of Yellow Silk Attesting the Oath” (the yellow paper certificate for ascending the altar, forming alliances, and attesting the oath).

Your servant previously received the covenant from such-and-such Perfected One of the Great Cavern, and it is proper to transmit it to later students of the Dao. Observing that so-and-so and the others are sincere and single-minded, delighting in cultivating the Dao, and indeed have the potential for achievement, I have selected such-and-such month, day, and hour to establish a yellow altar in such-and-such sacred mountain, to swear oaths as testimony before the Five Emperors, to distribute Fulu (talismans and registers), to release old contracts, to announce the covenant to Heaven and Earth, to deliver the documents of secret methods, and to transmit the oral formulas for practicing the methods. For this reason, your servant first presents this written memorial in such-and-such commandery, county, and village to the Heavenly Bureau (the celestial agency in charge of documents and official duties).

I especially pray that the Taiyi Emperor Lord and the August Supreme Dao look down and examine: if so-and-so and the others possess the foundation for cultivating the Dao and becoming immortals, then please, according to the Dharma regulations, register their names in the registers of the Mysterious Capital; if they lack such a foundation, please also investigate and verify, so that they may be listed in the superior Jade Registers and ranked among the celestial immortals. On the auspicious day of such-and-such date and hour, in the midst of the numinous mountain, upon the yellow altar, they will kowtow and announce the covenant, swear oaths to Heaven and take Earth as witness, receive the Dao methods of the Mysterious One Supreme, and establish the great covenant concerning life and death, existence and extinction, and becoming immortals. Respectfully this is submitted for hearing, awaiting the response of the divine spirits. Your servant so-and-so, in sincere fear and trepidation, kowtows and bows twice in submitting this memorial.

Your servant of such-and-such surname.

Submitted to the Most High Great Dao, the Primordial Supreme Three Heavens, the Taiyi Emperor Lord, and the Most Pure Jade Majesty. The selected date is such-and-such year of the Tai Sui.

The oral memorial written on the right:

I respectfully present the memorial submitted by the immortal officials of the five bodies, the mounted generals and officers, and other spirits as previously described, and earnestly report it upward, requesting an immediate response. Your servant, so-and-so, in fear and trepidation, kowtows twice and reports.

Your servant’s surname is so-and-so.

I respectfully report to the Most High Great Dao (the Way), the Primordial Upper Three Heavens Taiyi Emperor Lord, His Jade Majesty of Supreme Purity, and the Tai Sui currently on duty.

The oral memorial written on the right:

I respectfully present the memorial submitted by the spirits as previously described and deliver it before the Jade Casket of the Left Lord of the Most High, then transfer it to the Azure-Waist Jade Maiden who attends the incense and other spirits. Should the memorial contain inversions, omissions, or passages that do not accord with the ancient methods, I earnestly request that they be examined and corrected so as to conform to the regulations of this method. If any spirit officers intercept the official documents, I request that the mounted generals and officers arrest them, escort them to the local prison bureau, and punish them according to the circumstances. May the matter reported by your servant reach those above; I respectfully await the announcement. After the matter reported by your servant is concluded, the previously summoned immortal officials and officer-soldiers each return to their palaces, administer the Five Palaces and Six Bureaus, securely occupy their official posts and resume their duties; when needed they shall again go forth upon being summoned. Beat the drum twice, swallow the Qi (vital energy) three times, and the ritual is complete.

The Ritual of Conferring the Three Alliances of Taiyi

Facing east, knock the teeth twenty-four times.

I respectfully invite the spirits within your servant’s body to return to their palaces, administer the Five Palaces and Six Bureaus, securely occupy their official posts and resume their duties; when needed they shall again go forth upon being summoned. Beat the drum twice, swallow the Qi three times, and the ritual is complete.

The Ritual of Conferring the Three Alliances of Taiyi

Facing east, knock the teeth twenty-four times.

I respectfully invite the immortals and gods within your servant’s body, the Zhengyi (Orthodox Unity) spirit-official merit officers on duty (spirit officers responsible for transmitting documents and handling affairs), the Bright Light Envoys who govern the circulation of Yin-Yang Qi, the left and right official envoys, the Yin-Yang spirit granary officers, the ritual-cart red-talisman officers, the strong-wind mounted post-horse officers who present memorials, the flying-dragon riding officers, the Left and Right Dragon-Tiger Lords, and the red flying immortal youth officials—twenty-four of each—to issue forth from the body. Those who go forth must be fully attired in proper robes, lined up according to ritual, with complete ceremonial insignia.

I hereby notify of this matter the true officials who register Qi in such-and-such prefecture, county, township and village, the four lord generals and officers of supervision, examination and summoning, the earth spirits of the community, village and settlement lords, as well as the host of immortal officials who supervise the eight directions. I also request that the true ranks be fully prepared, that they be affiliated with the Celestial Master (Tianshi), and that they hold the Infinite Vajra Completion Certificate of Taiyi Qi. Master of such-and-such sacred peak, your servant so-and-so kowtows twice and presents this memorial to report.

O supreme and unsurpassed Most High Limitless Great Dao (the Way), Lord Lao the Most High, all honored gods among the lordly chiefs, Lord Emperor of the Great One, Celestial Emperor Lord, the August Celestial Master (Tianshi) of the Great Dao and the Three Master Lords, and the envoys who preside over the authentic Keyi (liturgy) of transmission in the Jade Calendar of the Taiyi Immortals and who administer the affairs of the flying immortals:

This disciple, having been granted karmic affinities through successive kalpas, has thereby been able to hear the gate of the Great Dao. Favored by the fortune of the times, I encountered the Perfected One so-and-so, a ritual master of the Great Cavern (Dongzhen), and received from him the great covenant of ascending the altar. Between life and death this disciple swore an oath, seeking to fly and ascend to the Ultimate Dao, receiving the essential secrets of the Mysterious Origin and obtaining the credentials acknowledged by the assembled Perfected Ones. Fortunately possessing some insight from previous lives, it has now been many years since I received the teaching. Although I am not yet able to perceive the hidden and obscure, nor to sit in stillness until form and Shen (spirit) dissolve, I still hope that the mysterious and wondrous Dao may descend upon my person.

In accordance with the Keyi, this disciple has taken up this teaching and now transmits it to later students. So-and-so, a native of such-and-such commandery, such-and-such county, such-and-such township, and such-and-such village, aged so many years, has previously received the Yellow Register covenant (the credential for entering the Dao and receiving Fulu, talismans and registers) and has been charged to hold and keep the Five Adamantine Covenants. After many years of practice, he has become familiar with their regulations. Now he has prepared the ritual offerings and tokens of sincerity, and comes to request transmission of the great secrets of the Three Covenants of ascending the altar. This disciple, carefully following the original method handed down by previous teachers, together with so-and-so and the others, sets up an altar, swears an oath and bears witness before the Five Emperors, divides the golden covenant, breaks the tally and swears the alliance, and declares the covenant in cinnabar red.

After receiving the Dao, so-and-so and the others shall forever treasure this method as their own precious possession. They must not damage its root, abandon the teacher’s lineage, reproach their honored master, or slander the Great Dao. They must not publicly proclaim the essential secrets, must not leak the numinous writings to those who are unfit, and must not disseminate them in the world. Should they violate this, their birth parents will sink into suffering, and the karmic offense will not be erased even through ten thousand kalpas. We respectfully report this matter to the various gods, requesting permission to carry it out.

This disciple so-and-so, in sincere awe and trepidation, knocks the head and bows again.

Next, recite the covenant tally and the Yellow Covenant document.

Next, draw a talisman (the original text does not specify the particular form of the talisman).

First, a Fulu (talisman) is drawn (“drawing one” refers to drawing a line or a talisman as a credential of the oath). The master points to heaven with the left hand, draws on the earth with the right hand, then points to the center with the left hand, and recites: “Chen Xi of a certain Celestial Master (Tianshi) diocese (the local administrative seat of the Celestial Master), having received from a certain Great Cavern disciple the Taiyi altar-ascending covenant voucher (the oath credential used in transmitting the Taiyi lineage). Now, in accordance with the regulations, it is transmitted to disciple so-and-so. After receiving this voucher, so-and-so must abide by the great covenant of the True Master’s oath altar, and must not destroy the foundation, slander the master, defame the Great Dao (Dao, the Way), nor leak the sacred covenant. Should the covenant ever be violated, even ten thousand deaths would not suffice to atone, and both life and death would sink into perdition. This is reported above to the heavenly spirits and below to the earthly deities, and an oath is sworn before the worthy; the three parties jointly witness this sacred covenant and shall never abandon one another. Respectfully, the drawing of one is taken as proof.”

Next the hair is tied (“tying the hair” is an action in the oath ritual used to signify forming an alliance). When the first knot is tied, one recites “Qingwei Heaven”; when the second knot is tied, “Yuyu Heaven”; when the third knot is tied, “Dachi Heaven.” The Emperor-Truths of the Three Heavens above are invited to testify once more. The hair is tied to establish the oath, never to abandon the sacred agreement.

Next the register is carved (the Dharma register or related text is engraved), while reciting “Xuanlao Dayi Xianlan.” The characters carved in the center are “Dashang Taiyi Men Shimen.”

Next the disciple swears an oath to the Cinnabar Water (“Cinnabar Water” is the sacred object addressed in the oath): “The man or woman born in such-and-such county, prefecture, and village, Taiyi Daoist so-and-so, respectfully reports to the Cinnabar Water: I, so-and-so, love the immortal Dao and revere the sagely True Ones. I have gone to Taiyi Wuji Daoist so-and-so to receive the Taiyi Three Covenants altar-ascending great voucher, the Great Taboo of Illuminating the True, three hundred sixty diagram titles, and one thousand two hundred oral instructions. Since I am now a disciple, I must not betray the master’s Dao nor privately transmit it to worldly people. If I violate the covenant, my family shall be overthrown; if I abandon the oath, I shall not survive. I wish to take the Cinnabar Water as the oath, pointing to heaven and drawing on earth, and invite the spirits to bear witness. Quickly, quickly, in accordance with the statutes and ordinances.”

Next comes the oath recited by the master when transmitting the elixir method: “Taiyi Wuji Daoist so-and-so, respectfully reports to the Cinnabar Water: There is so-and-so of such-and-such county, prefecture, and village who requests to receive this method...”

The original text is interrupted at this point and remains unfinished. At the end there is an additional passage repeating the ritual text of the “tying-hair oath altar,” as well as the repeatedly appearing title “Next, the Master’s Command for the Elixir Method.”

The Formula of the Great Taboos of Manifest Truth for the Great Covenant of Ascending the Altar in the Taiyi Three Alliances (the oaths and formulas of divine secret names used when performing the Taiyi Three Alliances conferral of the covenant ritual): O gods of the myriad Daos, I, Jia, as a disciple, must never violate this covenant tally. This matter is supervised and clearly witnessed by Lord Lao of the Three Realms in Heaven. Swiftly, swiftly, in accordance with the statutes and ordinances.

Then the master uses the left hand and the disciple uses the right hand, jointly holding the cinnabar water (the vermilion talisman water used in the ritual), taking turns reciting the relevant formulas, each reciting three times. The disciple recites first, followed by the master.

The Zhaijiao (purification ritual) altar may be arranged as follows: using five plates of offerings, five censers of incense, and five portions of jujubes, facing east to sacrifice to the Five Emperors; alternatively, using nine plates of offerings, nine censers of incense, and nine portions of jujubes, facing east to sacrifice to the Nine Lords of Taiyi (the nine lord deities in the Taiyi pantheon).

The Perfected of such-and-such diocese of Taiyi Wuji affiliated with the Celestial Master (Tianshi) (the title of the Perfected of a certain Daoist diocese) declares: Your servant Jia respectfully presents homage to the Green Emperor of the East, the Red Emperor of the South, the White Emperor of the West, the Qi Emperor of the North, the Yellow Emperor of the Center, the Emperor Lord Taiyi, the Great Dao of August Heaven, and His Majesty Jade of Supreme Clarity, and also presents homage to the accompanying nine hundred million myriad riders and the nine lord deities.

The Perfected of such-and-such diocese of Taiyi Wuji affiliated with the Celestial Master (Tianshi) further declares: Your servant Jia respectfully presents homage to the Green Emperor of the East, the Red Emperor of the South, the White Emperor of the West, the Qi Emperor of the North, the Yellow Emperor of the Center, the Emperor Lord Taiyi, the Great Dao of August Heaven, and His Majesty Jade of Supreme Clarity, and also presents homage to the accompanying nine hundred million myriad riders and the nine lord deities. We request that the various gods shake heaven and earth, descend upon this numinous peak imperial altar, enjoy the meager offerings, and deign to descend to the altar ground. Respectfully, there are male and female officials so-and-so Yi and others, receiving the Great Covenant of the Yellow Silk Grand Alliance for Longevity and Immortal Extraction (the covenant document using yellow plain silk as its medium, symbolizing alliance as well as longevity and extraction to immortality), offering their sincere hearts and respectfully inviting the Heavenly Worthy. We humbly wish that the Heavenly Worthy look down and show concern for the sentient beings of the world; even if there are sins that have not been timely remedied, we earnestly request pardon and forgiveness. After speaking, they bow again.

Next, the recipient of the covenant first performs five bows. The master uses the left hand to hand the covenant to the disciple, who receives it with the left hand and, holding the covenant, circles it around the body three times. Then facing east, the disciple turns three times and performs nine bows; then facing north performs nine bows. Turning three times toward the Lord of Taiyi and performing three bows, then performing nine bows to the master. Subsequently master and disciple rise together, and at the Earth Door (the position in the altar field symbolizing the gateway of the earthly realm) they point to heaven and draw upon the earth, circling to the left three times, then turning to the right, summoning the seven generations of ancestors of the disciple to bear witness, completing the ritual in this manner.

The following Chongjie method: Perform the bowing rites, then again facing north perform nine bows; turn three times toward the Lord of Taiyi and perform three bows, then nine bows to the master. Master and disciple rise together, at the Earth Door pointing to heaven and drawing upon the earth, circling left three times, then turning right, summoning the disciple’s seven generations of ancestors to testify, completing the ritual according to the manner described above.

Next, the ritual of the “Chongjie Fa” is performed.

We respectfully invite from within our own body the True Officials of the Five Bodies, the Gongcao clerks (divine officers who serve the deities and convey documents), together with two hundred forty Taiyi Jingang Longevity Gongcao, two hundred forty Taiyi World-Salvation Gongcao, and two hundred forty Taiyi Destiny-Salvation Gongcao; we invite two hundred forty Taiyi Green-Waist Jade Maidens, two hundred forty Taiyi Ehuang Jade Maidens, two hundred forty officers of the Five Elder Lords, and two hundred forty Everlasting Life Perpetual Completion officers; we further invite the lord-generals and officers originating from the Eastern Nine Yi, Southern Eight Man, Western Six Rong, Northern Five Di, and Central Three Qin, two hundred forty of each.

We also invite a thousand carriages and a hundred million cavalry that descend from heaven blotting out the sky and sun; we invite the officers who ride the rigid winds and post-horses to transmit chapters and petitions, two hundred forty of each. We invite all these divine officers to exert themselves on behalf of the Jia-class disciples who are presently receiving the conferral of Fulu (talismans and registers).

The formula of the Taiyi Three Covenants Altar-Ascending Great Contract of Illuminating the True Great Taboo (the secret taboo oral formula used when swearing the covenant at the altar field and conferring Fulu), also called the “Jingang One-Word Formula.” After receiving the Dao, it ought to enable the Jia-class disciples to live long without growing old, to become companions of the immortals and sages, and to stand together in guarding the ritual vessels; the brilliance of the deities need not be deliberately sought, for it will of itself protect them in the forefront. May they obtain the divine elixir, golden liquid, lingzhi, and other numinous medicines, ingest them in cultivation, and thereby transform their bodies.

May the thousand Daos and ten thousand deities all hearken to the commands of the Jia-class disciples, guarding them at their sides whether sitting, reclining, rising, or walking: the sun on the left, Taiyin (the ancient name for the moon) on the right; the Azure Dragon, White Tiger, Vermilion Bird, and Dark Warrior, the four directional divine beasts, accompanying them before and behind, heavenly gods descending and earthly gods appearing together. The Five Elder Divine Lords shall expunge the death registers of the Jia-class disciples, inscribe their names upon the green books and yellow tablets, and cause their Seven Mysteries (referring to the ancestral lineage) to have life prolonged, their parents to return to the womb and be reborn in the Southern Palace (the abode of immortals), and the whole family, old and young alike, to enjoy enduring longevity.

If one day the Jia-class disciples should violate the covenant, they shall then suffer punishment: being beaten a hundred strokes, filling the Three Rivers with stones from Mount Meng, serving for a long time as ghostly laborers in the netherworld, and being imprisoned forever beneath the earth. All of the foregoing is to be carried out in accordance with the covenant.

We respectfully comply with the ordinances of Taishang Laojun, the various Taishang Honored Ones, the Wuji Dao, the Unsurpassed Mysterious Elder, the Five Qi of De, and the Zhangren of the Lords of Ten Thousand Lives, Ten Thousand Salvations, and Ten Thousand Blessings; we respectfully comply with the Newly Manifested Laojun, the Taiqing Mysterious Origin Upper Three Heavens Wuji Dao Taishang Laojun, Taishang Zhangren, the Taishang Three Qi Lord Heavenly Emperor Lord, and the Taishang Five Qi statutes.

The Taiyi Daoist priest of the Tai Xuandu Zhengyi (Orthodox Unity) Pingqi lineage under the Celestial Master’s (Tianshi) administration, great-grandson of the Supreme Lord Lao, the humble xiaozhao petitioner Jia, respectfully kowtows twice.

I humbly submit this memorial to the Infinite Great Dao (the Way) of the Three Heavens of Pure Mystery, the Supreme Lord Lao, the Supreme Elder, the Heavenly Emperor Lords of the Three Qi (vital energy), and the Supreme Five Qi Commandments.

The Taiyi Daoist priest of the Tai Xuandu Zhengyi (Orthodox Unity) Pingqi lineage under the Celestial Master’s (Tianshi) administration, great-grandson of the Supreme Lord Lao, the humble xiaozhao petitioner Jia, once again respectfully kowtows twice.

Here “a certain zhi” refers to one of the administrative parishes belonging to the Celestial Master; “xiaozhao” is a self-referential title used by Daoist priests. “Three Qi” and “Five Qi” are classifications of primordial vital energy in Daoism. Phrases such as kowtowing and submitting a memorial embody the respectful ceremonial etiquette employed by Daoist priests when reporting to the deities in liturgical documents.

Respectfully submitted: Your ministers are humble and lowly people, like insects and ants, like withered bones. Our descendants have passed through a thousand years, and we have been fortunate to enter the gate of the Dao (the Way) and receive profound grace. Though we are dull and ignorant, we aspire to the methods that save life, and our master (the teacher who transmitted the Dao to us) has bestowed upon us the Taiyi Covenant Orders (credentials and ordinances connected with Taiyi, the Supreme One). Knowing that our merit and virtue are slight, we still look up to the Highest Perfected (exalted immortals). Therefore, on a certain day of this month, we led our fellow students, a certain Jia and others, to the place of office of a certain Daoist of the Central Palace of Wuji Taiyi, and to a certain Yi of the commandery, county, and village, in order to receive the Supreme Taiyi Testimonial Oath and the Three Covenants of Life and Death of the Three Heavens' Ascent to the Altar (three pledges sworn at the altar, with life and death as the stake).

We pray first that the shades of our parents of seven generations be delivered from suffering and hardship, and next that the transgressions of a certain Yi and the others, in this life and the next, be released, so that withered bones may grow flesh and be born anew. We have not yet achieved the slightest merit, yet we have received favor as heavy as mountains. Knowing our own foolishness and shallowness, we dare not accept it lightly, and our hearts are deeply fearful. We therefore prostrate ourselves and present this memorial in thanks and report, begging the celestial officials in charge of the registers to take pity on us and enter our names in the Jade Calendar of the Immortal Capital of Taiqing (Great Clarity), so that we may be numbered among the seed-people of the immortals.

We respectfully dispatch the Three Officials who examine and summon within our own bodies, together with their generals and officers: the Examiners of the Heavenly Official, the Earthly Official, and the Water Official, as well as the Examiners of Qingwei Heaven, Yuyu Heaven, and Dachi Heaven. We also ask the true officials of the four directions of our locality to pour forth Qi (vital energy) and to oversee the generals and officers who examine and summon. Entrusting our bodies and our lives, we seek the continuance of the breath of life and follow the teachings of the Primordial Elder. All that we ought to prepare has been completed at the Altar of the Perfected Sovereign of Mysterious Depth, set upon a mountain peak where the sun shines down. Prostrate, we present one copy of the Red Center Memorial (a petition addressed to the spirits), delivering it before the honored Taiyi.

Together with the attendant minister, a certain Yi, we announce above to the August Spirits and below to the earthly deities, and presume to convey the grace we have received. We respectfully invite the Perfected Lord of Mysterious Summit and Radiant Illumination to cast his light upon us, and invite the immortals of Wuji Ziran and the Primordial Lord, Emperor of the Prior Heaven, to descend leading their chariots and retinues: the sun and moon, the five planets, the Five Emperors, the Nine Palaces, the Five Peaks, the Four Seas, the Wandering Armillary and Jade Balance (astronomical instruments), the Three Rivers and Nine Streams, and the divine soldiers and horses of the immortals, all arriving together. Taiyi rides in a single-shafted chariot, with the horses of Wuji drawing it in front and the Spirits of Utmost Perfection guarding it behind; the Five Emperors and the immortal chariots and riders stand in attendance on the left and right. Before them there is no ill omen, behind them no calamity. The Wandering Armillary is overhead and the Northern Dipper beneath their feet; the sun, moon, and five planets lead the way ahead and follow behind, shaking heaven and earth as all descend together and take their places in order on the left and right.

We pray that we and a certain Yi and the others may gather in the Palace of the Three Origins. May the Divine Lord of Taiyi, Sovereign of the Immortal Emperors, extend for us the breath of life of the Upper Three Heavens, and pour the Divine Elixir of Taiyi, the Golden Liquor and Jade Nectar, into the Eighty-One Palaces within our bodies, the Twelve Chambers of Shen (spirit), and the Four Channels of Great Mystery. May our Five Shen be filled with the divine Jing (essence) of Taiyi and protected by the Five Qi as pendants of jewels, as we refine and nourish the Nine Origins and our nature and life, escape death, ascend to the Dawn Summit, and have our spirit and Qi poured into the Mysterious Palace. May we soar over the Five Peaks, rise high and take flight, our forms shining upon the Golden Gate Tower, ascending to the Purple Court. May we soon accomplish the immortal Dao, grow feathers, roam freely through the eight directions, travel back and forth among the Eight Terraces, and keep company on Mount Hua and Mount Huo, obtaining the elixir essence and uniting the Nine Numinous Ones in radiance.

We pray that our ancestors of seven generations may ascend, that their souls may enter the realm of the Dao and live at ease in the halls of peace and joy, with food and clothing naturally abundant. As for us, fellow covenanters, when the day of hardship comes we shall help one another, putting the deliverance of the other first; in our hearts we shall first hold the master in mind, and then the names of our fellow covenanters. From this day forward, we dare not violate the oaths of the Three Covenants. We shall surely honor our master and put the doing of good first. For past offenses and breaches of the covenant, we beg that all be pardoned together. Mindful of the grace we have received, we respectfully submit this report.

The Supreme Limitless Great Dao (the unsurpassed highest Dao, the Way) together with the Supreme Mysterious Elder and the Supreme Three-Qi Heavenly Emperor Lords (the heavenly emperors who preside over the three kinds of primordial Qi), we beg that you each look down with compassion and bestow your pity.

We, your ministers, respectfully request two each of the Direct Envoys of the Two Offices, the Zhengyi (Orthodox Unity) Merit Officers, the Envoys of the Upper Right Office, the Yin-Yang Divine Decision Clerks, the Ritual Chariot Red Talisman Clerks, and the Fierce Wind Mounted Post Horse Memorial-Submitting Officials, to go forth upon their commission and to take charge of the Taiyi Triple Alliance Worship (the ritual of forming an alliance with Taiyi and performing the rites of worship) that we have received. We have respectfully prepared one paper memorial of thanksgiving and request that they present it upward to the Heavenly Offices (the official bureaus of the heavenly realm). We await the heavenly report with reverence.

The above divine clerks, two of each rank, are once more commanded to go forth, to take charge of the Taiyi Triple Alliance Worship that we have received, and to convey one paper memorial of thanksgiving up to the Heavenly Offices, as we await the report.

Your servant Jia, in sincere fear and trepidation, kowtows and bows twice more.

The foregoing is the memorial text employed for thanksgiving three days afterward.

This is from the Siji Mingke Kaidu Wenjue, composed by Wan Xiangong.

Those who receive the Lingbao Thirty-six Honored Scriptures, if they have not performed the Huian ritual, even after ten thousand kalpas cannot transmit the scriptural methods to others. After performing the Huian, they must still follow the ritual of Taiyi ascending the altar to complete the Three Alliances and the Golden True Marvelous Contract. Otherwise the seven generations of ancestors of the recipient still cannot escape Dengdu (the netherworld as spoken of in Daoism). How can such a person immediately become a teacher of others?

Once the Three Alliances ritual is completed, the recipient’s seven generations of ancestors can be delivered, and both the living and the dead can attain immortality. The Huian rite is then held, conferring on the recipient the status of Dongxuan Fashi. If the seven generations of ancestors have not yet been delivered, or the Three Alliances ritual has not been completed, and one rashly grants the Huian, this teacher commits the offense of leaking the scriptural methods and slighting the dharma treasures. According to the Siji Mingke (a Daoist precept), they will suffer the punishment of wind knives. Only by properly explaining and completing the rites according to the Three Alliances can the living and the dead obtain deliverance and be listed among the heavens. After these rituals are completed, one may then be ordained as a Lingbao Fashi.

When receiving the Lingbao Kaidu (the transmission and performance of rites to deliver the dead), if the teacher who transmitted the dharma lineage is not reported to Heaven, the deceased’s yin register cannot be released and their name will not be recorded in the sacred scriptures. In this way one merely receives the precious scriptures in vain and can never transmit them onward, instead blocking the dharma gate of the Great Dao and harming oneself. After the scripture-receiving ritual is completed, the Kaidu must be performed: reporting upward to the various heavens, registering downward in the various earths so that the various Zhenren know who the transmitting teacher is, then swearing an alliance with the Five Emperors to confirm them as Dongxuan Master.

If these rituals have not been completed yet the teacher rashly grants the Huian, they commit the crime of lightly leaking the scriptural methods and violating the dharma regulations, and themselves must suffer the wind-knife punishment, unpardoned for ten thousand kalpas. Later practitioners should understand these words and not transmit rashly, otherwise disaster will befall them, they will sink into the net of sins, and remain unliberated for ten thousand kalpas. Such punishments are administered by the Siji Cao.

If one suddenly encounters a critical illness, one may call the name of Taiyi: with the left hand grasping the “Dao Father,” raise the head three times calling the name of Wuji Taiyi Jun, and report: “I now have a certain urgent difficulty; I request you, Lord, to save me from the dangers of boiling water, fire, and blades.” Invoke thus for nine breaths. Then in the heart recognize that the Dao is Shen (spirit) and the Dao is Zhen (true), and turn to the left to look back twice.

The Shoushi of the zi hour is named Xu Mingta, also known as Shang. He has a rat’s head and a human body, wears clothing of Qi (vital energy), and holds a xiang. The Shoushi of the chou hour is named Qin He, with an ox’s head and human body, likewise wearing Qi clothing and holding a xiang. The Shoushi of the yin, mao, and chen hours—named Xu Fang, Xu Ze, and Xu Huang—have the heads of a tiger, rabbit, and dragon respectively, with human bodies; they wear green clothing and hold mei. Those of the si, wu, and wei hours, named Xu Qian, Sima Ji, and Gongsun Xi, possess snake, horse, and sheep heads, wear red clothing, and hold ji (halberds). The Shoushi of the shen, you, and xu hours—Shi Sheng, Shi Shuai, and Xu A—have monkey, chicken, and dog heads, wear white clothing, and hold nu (crossbows). The Shoushi of the hai hour, also named Gongsun Xi and described in the text as having a “du-headed human body,” wears black clothing and holds a xiang.

These are the true names of the twelve-hour Shoushi. When performing the method one wears Fulu (talismans and registers) and calls their names in visualization. The material must not be transmitted to unsuitable persons and is to be kept strictly confidential. Master Dai transmitted it to Xie Yingchuan, Xie Yingchuan to the Daoist Chen Yi, Chen Yi to Mu Zhongdu, Mu Zhongdu to Liu Sanqi Daofu, and Liu Sanqi Daofu in turn to the Daoist Ding Xuanzhen.

The Nine Harmony Incense method: when this incense is burned its fragrance is said to drift nine li and to communicate with the spirits. The ingredients consist of one jin of chenmu incense, three liang of qingmu incense, three liang of jiaxiang, one jin of xunlu incense, three liang of zhantang incense, one jin of xiexiang, one jin of qingjian incense, one jin of quetou incense, and twenty large dried dates.

The nine materials are each of a different kind. Crush them, blend them with white honey so that they cohere, place the mixture in a tightly sealed vessel, close the mouth of the vessel, and set it aside for three nights. After three days the incense is complete; its fragrance can carry as far as nine li. This method is a secret art and must not be casually transmitted. Should one wish to summon the spirits, or to employ it together with various elixirs, burn the incense. Each time take only a small quantity and store it separately in other vessels so that the aroma does not disperse. This is what the ancient methods call “Nine Harmonies.”