《正一法文经护国醮海品》

The Most High (Taishang, an honorific for the supreme deity in Daoism) told the immortal Dou Ziming: In the future, if the ruler of a country encounters unrest in the land, abnormal movements of the stars, dimming of the sun and moon, imbalance of Yin-Yang, wars breaking out on all sides, epidemics spreading, and the common people suffering large numbers of deaths and injuries, you disciples should do your utmost to rescue and protect them, eliminate disasters, and pray for blessings.

At such a time one should establish the “Hetu Pugao Great Jiao” (a large-scale Zhaijiao of widespread offerings to the deities according to the Hetu ritual), offering thanks and prayers to the thirty-two heavens, the thirty-two emperors, the sun, moon and stars, the Youji Yuheng (an ancient instrument for observing celestial phenomena, also referring to the celestial phenomena themselves), the thirty-six earthly realms, famous mountains and great rivers, immortal palaces and grotto mansions, and the true officials of the soil, among other spirits.

The sacrificial offerings may include a total of one thousand two hundred plates of food, cakes and fruits, as well as golden dragons, jade bi-discs, benming patterned silks (silk fabrics related to an individual’s birth year and destiny), five-direction guarding colored silks (colored silks used to protect the five directions), gold coins, guarding silks, banners, incense, lamps and candles, seats for immortal officials and deities, and other items. The paper, brushes, writing knives and so forth used for the memorials should all be clean and complete. The ritual practitioner should devote the utmost sincerity, presenting memorials to the deities, repenting of faults, praying for blessings and grace, and offering the protective items as tokens of faith.

The quantity of offerings may also be reduced as appropriate: offering plates may number three hundred sixty or two hundred forty; participating Daoist priests may number twelve, nine or three. The priests must bathe, wear clean clothes, observe fasting and burn incense, and ascend the altar on an auspicious day. After the opening announcements and prayers of thanks to all directions have been completed, the golden dragons, jade bi-discs, green paper, green silk, silver plaques and counting tallies from the jiao altar should be sent separately to famous mountains and great rivers, deposited together with the memorials and ritual documents as announcements. Alternatively one may prepare thirty-six or twenty-four plates of food, cakes and fruits, together with benming patterned silks, five-direction guarding colored silks, gold coins, silks, incense oil, lamps and candles, paper and brushes, and deity seats, reducing the amounts according to regulations, arranging and displaying them, informing the immortal officials of the grotto mansions, stating sincere intentions, and praying for blessings while averting disasters. These items should then be thrown into clear deep pools or mountain caves in order to preserve the nation’s fortune and to register and report immortal names. The writing on the silver plaques should follow the format of Lingbao slips (Daoist slips used for writing talismanic mandates and prayers), hidden and deposited in deep mountains or deep waters, and must not be disclosed. If the secret is kept strictly, blessings will descend; if it is leaked, disaster will be invited, causing one to sink for a long time into gloomy and dark realms and ultimately to receive no divine protection.

The Most High again admonished Dou Ziming: Daoist priests who study the immortal Dao should concentrate diligently, render meritorious service for the state, rescue the common people, considering others first and themselves afterward. The money, seating and other items obtained from the memorial-jiao rituals may be used to perform good deeds and accumulate De (Virtue/Power), give alms to the poor, construct quiet retreats, burn incense and light lamps; one should also cherish the vow to save and ferry all sentient beings, releasing living creatures and saving lives. When merit is complete, one may ascend to heaven in broad daylight.

Dou Ziming and the others prostrated themselves with five bodies touching the ground, praised in unison, performed the rites, and then withdrew.

The Celestial Master (Tianshi) Lord said: Nowadays the simple and honest customs are gradually declining, hypocritical affairs arise in competition, Dao and De are no longer practiced, and all kinds of disasters appear together, possibly causing unrest in the land, depletion of household wealth, frequent appearance of demons and monsters, epidemics spreading, lives of hardship, and inauspicious calamities encountered at every turn. Some people may be impeached or dismissed from office, their official ranks and salaries failing to advance; they may also suffer resentment, slander, bullying and humiliation from others, or encounter theft and robbery, with no peace inside or outside the home. There may also occur loss of territory, loss of the people’s property, the populace suffering slaughter or rebellion, descendants stirring turmoil, the family failing to prosper, as well as wishes unfulfilled and affairs not going smoothly. When encountering these disasters one should hold jiao sacrifices, offering to dragon deities such as sea dragons, river dragons, dragons of the river waters or household dragons, choosing the objects of sacrifice as appropriate.

When conducting the Jiao ceremony, the offerings must be clean and fresh. All fruits should be selected from the finest of the current season and replaced frequently so as to preserve their fragrance. The ceremony is to be held on an auspicious day. Following this method for three years can bring stability to the nation, prosperity to the people, abundance of household wealth, and granaries filled with grain. After nine full years, gold and silk accumulate of their own accord. Whatever one seeks can be fulfilled according to this method; the Great Dao never deceives people.

When the altar is secured, the offerings and ritual implements include gold, silver, and precious treasures, colored silks, and brocade garments. The brocade garments are placed upon the seats for the dragon spirits to wear. Five golden dragons are also prepared, each weighing one liang. Patterned silks symbolizing natal destiny are readied as well: the Son of Heaven uses one bolt of purple patterned silk, while princes and high officials use patterned silks corresponding to their allotted destiny. The Zhen Cai of the five directions are arranged according to the colors of each quarter: nine in the east, three in the south, seven in the west, five in the north, and twelve in the center. In addition, three zhang and five chi of red patterned silk are prepared; the quantity for the Son of Heaven is three hundred and fifty chi. These items serve as fuxin, the offerings that express sincere reverence and function as tokens of faith within the ritual.

The Zhen Cai of the Eastern Sea quarter are likewise arranged according to the five-directional colors: nine in the east, three in the south, seven in the west, five in the north, and twelve in the center. Red patterned silk measuring three zhang five chi is used, or three hundred fifty chi for the Son of Heaven. These likewise serve as fuxin.

The Water Emperor Divine King of the Eastern Sea wears the Great Dawn Treasure-Brightness Crown. He is clad in a flying skirt of cyan patterns adorned with kingfisher feathers and girds at the waist a Qingling nine-colored lion-and-tiger-head zhao pouch. On the days of the Beginning of Spring and the Spring Equinox he rides a jade-green carriage drawn by flying dragons to the High Sovereign Jade Emperor, requesting that records be struck from the registers of sin and that his name be entered in the registers of immortality, after which he presents the memorial before the Shangqing Jade Emperor.

The Water Emperor Divine King of the Southern Sea wears the Great Dawn Treasure-Brightness Crown. He is clad in a red brocade-patterned skirt and girds a Danling purple sash together with a three-colored ji pouch. On the days of the Beginning of Summer and the Summer Solstice he rides a cloud-flying carriage drawn by jiao-dragons to the High Sovereign Jade Emperor, requesting that records be struck from the registers of sin and that his name be entered in the registers of immortality, after which he presents the memorial before the Shangqing Jade Emperor.

The Water Emperor Divine King of the Western Sea wears the Great Dawn Treasure-Brightness Crown. He is clad in a plain brocade-patterned flying skirt, wears the Suling Life-Spirit Seal at his waist, and girds a nine-colored lion-and-tiger-head zhao pouch. The scripture first states that he regularly proceeds to the High Sovereign Jade Emperor at the Beginning of Autumn; it subsequently records that on the days of the Beginning of Autumn and the Autumn Equinox he rides a plain-cloud flying carriage, requesting that records be struck from the registers of sin and that his name be entered in the registers of immortality, after which he presents the memorial before the Shangqing Jade Emperor.

The term “Jiao” denotes the Daoist ritual of erecting an altar, arranging offerings, and presenting memorials in prayer. “Zhen Cai” refers to the ritual articles displayed according to direction and color. The divine crowns, vestments, carriages, and fuxin described in the text portray the ceremonial protocol by which the Water Emperor Divine Kings of the various quarters ascend to the celestial court to submit their memorials.

The Divine King of the North Sea Water Emperor (the king of the water spirits governing the North Sea) wears the “Crown of Great Dawn Precious Brightness,” is attired in a flying skirt of brocade embroidered with cloud Qi (vital energy) motifs, and girds at his waist the “Huluo Seven Origins Five-Colored Lion-Tiger Head Zhao Pouch” (a kind of Daoist ritual bag). On the days of the Beginning of Winter and the Winter Solstice he customarily rides a flying carriage composed of gathered cloud Qi and rosy auroras to the High Sovereign Jade Emperor, where he expunges sins, inscribes names in the registers of immortals, and presents memorials to the Jade Emperor of Highest Clarity.

The Zhaijiao (purification ritual) offerings to the sea gods are ordinarily timed to the four seasons and performed on the heavenly-ascent days prescribed in Daoism. On the fifteenth days of the first, seventh, and tenth months the ledgers of merit and demerit, of sin and blessing, and of life and death recorded by the Three Palaces of Heaven are likewise submitted in full: those destined for rebirth are reported to the Left Palace, those destined for immortality to the Central Palace, and those destined for death to the Right Palace. Cases of demotion to penal labor, of protracted exile, and of the great kalpas undergone by the countless spirits of the waters are also itemized and reported according to their individual circumstances so that the celestial and terrestrial records may correspond. Whenever the Qi calculations underlying an assessment are found unrectified, the matter is reported to the Three Assemblies for fresh examination and amendment, and is further presented to the Three Officials of Heaven, Earth, and Water.

One then visualizes the deities (contemplating the gods in the manner prescribed by the rite). One then sounds the Heavenly Drum (tapping lightly behind the ears with the fingers, a standard action in Daoist ritual). One then issues the furnace (summoning the spirits before the incense burner).

The Most High Mysterious Origin Five Numina Lord Lao is invoked to summon the merit officers and envoys, the dragon and tiger lords of left and right, the incense-bearing envoys, and the orthodox spirits of the three Qi, that they may swiftly transmit and open communication to the Three Heavens Most High Mysterious Origin Dao Lord: we are now burning incense and establishing the Zhaijiao; may this heart’s intent reach the imperial presence with all dispatch. Two bows are performed.

One then proclaims and reports one’s ritual office: Tai Xian Du of Zhengyi (Orthodox Unity) Ping Qi, Daoist of the Qi of such-and-such administration affiliated with the Celestial Master (Tianshi), humble male official minister so-and-so, kowtows and bows twice.

Respectfully I invite the Eastern High Supreme Nine Mystery Jade Void Emperor-Sovereign of Taiqing Mysterious Origin. Great homage is paid to the Three Heavens Primordial Ultimate.

One then again proclaims and reports one’s ritual office: Tai Xian Du of Zhengyi (Orthodox Unity) Ping Qi, Daoist of the Qi of such-and-such administration affiliated with the Celestial Master (Tianshi), humble male official minister so-and-so, kowtows and bows twice.

We respectfully invite, from the high heavens of the East, the Nine-Mystery Jade-Vacuity Imperial Sovereign Taiqing Xuanyuan; Taishang Laojun (the Most High Lord Lao) of the Primordial Ultimate Great Dao of the Three Heavens; the various Lord Elders; the Jade Maidens of Tanggu; the Great Emperor Lord of Fusang; the Heavenly Emperor Lord; the Yellow Elder Lord of the Center; the Lord of the Nine Elders Immortal Capital; the Elder of the Nine Qi (vital energy); His Jade Majesty of Taiqing (Supreme Clarity); the Jade Treasure King of Supreme Truth of Shangqing (Highest Clarity); the Senior Chancellor, the Little Lad Lord of Donghua at the Jade Gate of the Eastern Sea; and the Celestial Worthy of the Mysterious Ultimate of the High Immortals and Myriad Sages. Two bows are performed.

We respectfully invite the God of the Eastern Sea, Lord Aming Hegui. Two bows are performed.

We respectfully invite the God of the Southern Sea, Lord Zhushi Liuxiao. Two bows are performed.

We respectfully invite the God of the Western Sea, Lord Chengli Koulai. Two bows are performed.

We respectfully invite the God of the Northern Sea, Lord Yuqiang Haoqinqiang. Two bows are performed.

We respectfully invite the Water Emperors, divine immortals, numinous officials, and various Dragon Kings within the Qinghua Fangzhu offices of Tanggu.

We respectfully invite the Water Emperors, divine immortals, numinous officials, and various Dragon Kings within the Qingling Southern Water Assembly Palace.

We respectfully invite the divine immortals, the host of numinous officials, and Dragon King Qinqiang of the Beidu Luodeng Palace. Two bows are performed.

We respectfully invite the Water Emperors, divine immortals, numinous officials, and various Dragon Kings within the Qinghua Fangzhu offices of Tanggu.

We respectfully invite the Water Emperors, divine immortals, numinous officials, and various Dragon Kings within the Qingling Southern Water Assembly Palace.

We respectfully invite the divine immortals, the host of numinous officials, and the various Dragon Kings of the Beidu Luodeng Palace.

We respectfully invite the Water Emperors, divine immortals, numinous officials, and various Dragon Kings of the palaces and offices belonging to the three immortal mountains of the Azure Sea—Penglai, Fangzhang, and Yingzhou.

We respectfully invite the Dragon God Lords who preside over the Five Directions, the Dragon Kings of the Five Directions, and the Elders of the Dragon Kings of the Five Directions.

We respectfully invite the Azure Dragon Divine King Lord of the Azure Emperor of the East, the Red Dragon Divine King Lord of the Red Emperor of the South, the White Dragon Divine King Lord of the White Emperor of the West, the Qi Dragon Divine King Lord of the Qi Emperor of the North, and the Yellow Dragon Divine King Lord of the Yellow Emperor of the Center.

We respectfully invite the Flying Dragon Divine Lords who soar through the heavens, the Hidden Dragon Divine Lords who dwell beneath the earth, the Divine Dragon Lords who preside over the sun and moon, the Divine Dragon Lords who preside over the constellations, and the various Divine Lords of the Cloud Dragons and Rain Dragons.

This passage is an invitation text used within a Zhaijiao (purification ritual) liturgy. “We respectfully invite” indicates that the deities are summoned to descend with reverent ceremonial etiquette. The text invites in sequence the honored gods of the celestial realm, the gods of the Four Seas, the immortal officials of the Water Prefecture, and the dragon gods of every quarter; bows are performed as the invitations are offered.

Hereby I respectfully invite all Divine Dragon Lords among the numinous mountains and hills of the Five Peaks (Eastern Peak Mount Tai, Southern Peak Mount Heng, Central Peak Mount Song, Western Peak Mount Hua, and Northern Peak Mount Heng). Hereby I respectfully invite the Dragon God Lords who guard the national territory, palaces, and treasuries. Hereby I respectfully invite the River Earls and River Marquises of the Three Rivers, Nine Rivers, Four Seas, Four Waterways (an ancient collective designation for the principal rivers), Cavern Sources, Cavern Abysses, as well as the clear and numinous thousand streams and ten thousand valleys and the Twelve Huai Fords, together with the Water Emperors of the Four Directions and Eight Extremes and all Dragon God Lords within the Water Palaces. I respectfully request that each Divine Lord prepare his ceremonial retinue, don his crown and cap, and descend to the seat of honor to receive the sacrificial offerings. I bow again.

This humble servant, so-and-so, respectfully reports to the Youthful Lord of the Eastern Sea, as well as the immortals and numinous officials of the various palaces within the seas, the Water Emperors, all officials of the Water Palaces, and all Dragon King Divine Lords: This servant is fortunate to have received the accumulated blessings of previous lives, to have been born as a human, and to have taken a place within the Daoist order. In my heart I hope to succor the people of the world, and I contemplate assisting the state, supporting the national destiny, and saving all living beings. This servant’s heart is filled with trepidation and reverence. I now have a sincere memorial to present, which I shall respectfully read aloud.

The memorial is then read aloud.

In accordance with what is stated in the memorial, this servant’s intentions are deep and I pray with utmost sincerity. Having already placed my reliance upon the various deities, I dare not remain silent. I respectfully reflect that what His Majesty hopes for in his heart is to dwell in simplicity, to be frugal in food and drink, and to nurture the people as one would cherish one’s own children. Shouldering the great responsibility bestowed by Heaven, he is willing to promote moral transformation through virtue, to extend imperial grace widely, so that governance may attain Wuwei (non-action). His Majesty repeatedly examines himself and ponders deeply, hoping to preserve and stabilize the ancestral temples and the altars of soil and grain, to bring All-under-Heaven to Great Harmony, so as to fulfill his heart’s desire. Therefore we rely upon the Dragon King, God of the Sea, to deign to come into this Zhaijiao (purification ritual), to bestow his compassionate grace, to descend and receive the offerings, and to gather blessings and fortune for the state and the people. I respectfully submit this matter in a memorial for your hearing. This humble servant, so-and-so, bows again.

Incense is then offered.

This humble servant, so-and-so, once again respectfully reports to the Dragon King, God of the Sea: I earnestly request that you deign to come to this Zhaijiao (purification ritual), bestow compassionate grace, descend and receive the offerings, and gather blessings and fortune for the state and the people. I respectfully submit this matter in a memorial for your hearing. This humble servant, so-and-so, bows again.

Incense is then offered.

This humble servant, so-and-so, once again respectfully reports to the Dragon King, God of the Sea, the Water Emperors, and all officials of the Water Palaces: I earnestly request that you send down the great compassion of the divine, responding to the prayers of all living beings. May your grace extend to sentient beings possessed of awareness, and also nourish the myriad things that lack awareness. May the various deities protect and uphold this servant’s wholehearted sincerity, and in the unseen realms bestow blessings, protection, and assistance, so that…

The emperor’s divine majesty spreads far and wide, his designs growing ever more lucid and penetrating, able to discern the hidden and mysterious, and also to know what has occurred in the past. Whatever is prayed for, there is nothing that cannot be granted as wished. We pray that all under Heaven be at peace, the common people safe and well, and the four quarters submit to civilizing teaching; that the nations look up to the Son of Heaven as the host of stars encircles the North Star, and that the myriad kingdoms come to pay court as the hundred rivers flow into the sea. May wars cease and weapons be sheathed, warhorses return to pasture and plow-oxen rest; may the people be nourished, and the realm be well governed even without relying on harsh punishments and severe laws. May we cultivate the Dao (the Way) and De (Virtue/Power), in order to repay the profound grace of Heaven; we pray that heavenly disasters dissipate like clouds and mist, and that calamities on earth likewise subside. May ministers be loyal and children filial, the sovereign benevolent and fathers kind. The hundred rivers flow into the sea; may wars cease and weapons be sheathed, warhorses return to pasture and plow-oxen rest; may the people be nourished, and the realm be well governed even without relying on harsh punishments and severe laws. May we cultivate the Dao and De, in order to repay the profound grace of Heaven; we pray that heavenly disasters dissipate, earthly calamities subside, ministers be loyal and children filial, the sovereign benevolent and fathers kind.

We pray that the emperor forever dwell in his exalted position, as constant and unchanging as the heavenly bodies; that the empress long occupy her honored seat, as firm and unmoving as the great earth. May the crown prince, the various kings, and the imperial brothers have roots as secure as the imperial tree with its flourishing branches and leaves, and may the descendants of the imperial house enjoy ten thousand years and a thousand autumns of unbroken glory and prosperity. May no disasters arise under the entire heaven or within the Four Seas; may the hells cease their bitter torments, and the prisons halt their lawsuits and disputes; may all living beings endowed with life receive joyous celebration and obtain blessing and protection. May the deities, by the power of their compassion, cause what is sought to be fulfilled as wished, and all manner of good deeds to be perfectly accomplished. The grace received is inexhaustible and without end. This humble official kowtows once again.

Then incense is offered.

This humble official and others respectfully address the Little Lad Lord of the Eastern Sea (Donghai Xiaotong Jun, a title of the sea deity), together with the immortals and spirit officials of all palaces within the seas, the Water Emperors, all official subordinates of the Water Offices, and the various dragons. We earnestly request that you all, by the power of your compassion, cause what is sought to be fulfilled as wished and good deeds to be perfectly accomplished. The grace received is inexhaustible and without end. This humble official kowtows once again.

Then incense is offered.

This humble official and others respectfully address the Little Lad Lord of the Eastern Sea, the immortals and spirit officials of all palaces within the seas, the Water Emperors, all official subordinates of the Water Offices, as well as the various Dragon Kings, Divine Lords, and others.

The emperor now prays for the bestowal of blessings and the dispelling of disasters, and respectfully invites all you divine officials, presenting this brief Jiao ceremony (a Daoist Zhaijiao purification ritual of erecting an altar to make sacrificial reports to the deities). We earnestly request that the Great Sages examine with clarity, responding as a shadow follows its form. The intention of the heart has already been set forth and will not be reported again. The rites are complete, and the incense has already been fully offered. May the various deities mount cloud chariots and jade carriages, driving under feathered canopies, and ascend to Heaven. Time flows onward; the sundial and the water-clock continually shift; we dare not detain you divine spirits. The dust and coarseness of the mortal world are not suitable for a prolonged stay. May you all look down with pity and bestow vast and generous grace. This humble official kowtows, and once more respectfully sends off the deities.

Then the hymn for sending off the deities is chanted.

Then incense is offered.

Then the incense burner is restored (the incense furnace is again settled during the ritual). The incense officials and envoys, the Dragon and Tiger Lords of left and right (divine generals who guard the incense burner), and the various spirit officials who attend the incense, are asked to cause this site of the jiao offering to produce of itself golden liquid, elixir essence, zhiying and other immortal numinous substances. May the hundred spirits and assembled Perfected gather before the incense altar so that we who study the Dao may achieve true fruition and attain the rank of superior immortals.

May the emperor receive blessings, the realm enjoy peace, and grace extend throughout the four directions. May immortal youths and jade maidens guard the incense smoke, conveying the prayers we have stated so that they are reported upward and reach directly before the deities.

The method of Yuanshi Lingbao informing the Water Emperor and requesting deletion of the register of sins.

Disciple of Lingbao, so-and-so of such-and-such emperor, Mr. so-and-so, of such-and-such years of age, born in such-and-such month. I wish to obtain the way of divine immortals, long life without death, and the coexistence of the Three Origins (the qi of the upper, middle and lower Three Origins spoken of in Daoism), and I request the Water Emperor of the Nine Offices (the deity who governs the water palaces), the twelve river sources, and the great dark-spirit gods of the waters of the Yangtze, the sea, the Huai and the Ji, to delete my names of guilt. Please report this matter to the Nine Heavens and send it to the water palace, to be transmitted by the golden-dragon courier.

Presented in such-and-such country on such-and-such day of such-and-such month in the year of such-and-such Tai Sui.

The foregoing prayer is written with cinnabar on a silver tablet, wrapped in green paper and bound with green silk; the golden dragon bears the silver tablet on its back and it is cast into the abyss of the three rivers.

The teeth are then knocked three times, after which the incense burner is opened (the incense furnace is opened to begin the ritual of communication with the deities).

The text of the Three Heavens of Yuanshang \ldots (here the original is omitted or indicated by “etc.” for the liturgical wording).

The writing on the silver tablet is then recited, the silver tablet is placed upon the altar, and a prayer is offered saying:

Let all the Lords of the Five Directions under the command of the Celestial Venerable of the Primordial Beginning (Yuanshi Tianzun), the exalted Supreme Emperors, the spirits of Perfect Truth of the ten directions, and the numinous immortals of Mount Taihua hear and receive the proclamation issued in the Red Jade Script; this proclamation reaches everywhere without hindrance. Above, it is reported to the Nine Heavens, with the plea that the Jade Script be sent down. Above, it is reported to the sun, the moon, the Five Stars, and the Seven Primes of the Northern Dipper; in the middle realm, to the Five Peaks and the numinous mountains of the four quarters; below, to the rivers and seas, the twelve water sources, and the Water Emperors of the Nine Bureaus (the deities who govern the water realm). May the great spirits of the netherworld also hear.

Today this memorial is presented to the gods, setting out every petition. Let the jade slip (a jade tablet on which the petition is inscribed) be sent up, with the humble request that the record of offenses be erased. The sins of ancestors of a thousand generations and of ten thousand generations, together with those of the nine degrees of kin, are bound together and have stained this person; we ask that all be erased, so that the root of these sins is severed. Let the name be registered in the Water Bureau and reported to the Supreme Emperor. May the ancestors of seven generations and the parents be freed from the Eight Difficulties (the eight obstacles encountered in cultivation or rebirth), ascend to the Nine Heavens, and be naturally adorned in solemn raiment. May this person's sins dissolve, and may all the gods hear. We ask that a golden dragon swear a covenant with the Water Officials, and that the matters presented be entrusted to the golden dragon for delivery.

Then offer incense.

Then restore the censer (the part of the rite in which the incense burner is returned to its proper position or state).

The Incense Officials, Envoys, and others (the divine messengers responsible for conveying incense-borne petitions).

The Primordial Lingbao Slip for Announcing to the Mountain, a Supreme Method for Seeking Immortality

I, so-and-so, a Master of the Lingbao tradition of such-and-such Emperor, am of such-and-such an age, born in such-and-such a month, with a destiny belonging to such-and-such an Emperor and a name enrolled on such-and-such a mountain. I wish to attain the Way of the immortals, to live long and transcend the world, to ascend in flight to Highest Purity (Shangqing), and to become a True Person of the Five Peaks, until...

The Primordial Lingbao Slip for Announcing to the Mountain, a Supreme Method for Seeking Immortality

I, so-and-so, a Master of the Lingbao tradition of such-and-such Emperor, am of such-and-such an age, born in such-and-such a month, with a destiny belonging to such-and-such an Emperor and a name enrolled on such-and-such a mountain. I wish to attain the Way of the immortals, to live long and transcend the world, to ascend in flight to Highest Purity, and to become a True Person of the Five Peaks. I humbly ask the most divine and most numinous spirits to erase my record of sins and to enter my name in the registers of the immortals of the Nine Heavens; let this slip be sent to the numinous mountain, delivered by the golden dragon.

In the year Taisui of such-and-such, on such-and-such a day and hour after the first day of such-and-such a month, this text is announced and sent down at such-and-such a peak.

The text above is written in cinnabar on a silver slip, wrapped in blue paper and bound with blue silk thread. The golden dragon carries the silver slip on its back and delivers it to the famous mountain.

Then offer incense.

Then open the censer (the part of the rite in which the censer is opened to communicate with the gods).

The Three Heavens of the Supreme, and so on (the remaining content is omitted).

Then click the teeth nine times, and after reciting the scripture, offer this prayer:

The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) governs all true spirits and oversees the talismanic mandates of the Three Primes (Sanyuan). He commands the assembled immortals, together with the sun, moon and stars, the numinous mountains of the Five Sacred Peaks, and the spirits of Heaven and Earth, to jointly supervise this matter. The divine officials of the Three Gates of the Southern Heights are charged with registering the name-records of all living beings and inscribing their names upon jade slips and cinnabar documents. We now request that the registers of transgression be struck out, so that the sovereign and his assisting ministers, the ancestors of successive generations, and the kinsfolk of the nine clans may all obtain liberation, departing from the Five Paths, the Eight Difficulties, and the realms of the Three Evils, their hun and po souls ascending to the Nine Heavens. Whether living or deceased, all shall receive salvation and abide in peace through the long kalpas. Today we specially report this to the myriad spirits, requesting that the True Officials transmit the documents by means of a golden dragon and that the matters herein petitioned be carried out, so that the kinsfolk of the nine clans likewise obtain this liberation and salvation.

Incense is then offered.

The incense burner is then restored (the ritual procedure of arranging the censer and settling the incense fire).

The Incense Official Messenger… (the following consists of titles of address used in the ritual announcement; the original does not elaborate them).

Household Petition Slip of Primordial Lingbao

Lingbao Emperor [so-and-so]: Disciple [name], aged [number] years, born in the month of [such], whose fate-register is bound to the Northern Dipper of the Nine Heavens. The disciple wishes to be enrolled in the registers of the divine immortals, seeking long life and deliverance from the world, and ascent in flight to Highest Clarity (Shangqing). We earnestly request that the Central Sovereign, the Yellow Spirit of Wuji of the Nine Earths, and the Five Emperors of the Earth Bureau strike out the disciple’s records of transgression and enroll the name within the Grand Mystery (Taixuan). The disciple respectfully proceeds to the Central Palace to submit the name-slip and register the name, taking golden clasps as credential, and requests that a golden dragon transmit the document.

On [such] day of [such] month in [such] year of the Grand Year (Taisui), this text is proclaimed at [such] purification altar.

The above slip text is written in cinnabar upon a silver tablet, wrapped in blue-green paper, bound with blue-green silk thread, and fitted with nine golden clasps and one golden dragon, then buried in the Central Palace (the place in the ritual that represents the central direction or the dwelling of the spirits). All is to be carried out according to the method set forth above.

Next, standing at the center of the courtyard and facing the sovereign direction, knock the teeth twelve times, then recite.

When the slip text has been read, offer this prayer:

The heavens open above and the earth unfolds below, as the dark Qi (vital energy) of the nine directions each become manifest. The cavern palaces of the Three Origins (the dwellings of the Three Officials of Heaven, Earth, and Water) become accessible, and the worlds of the ten directions grow clear and luminous. The Five Elder Sovereigns (the honored deities who govern the five directions) open the True Dao (the Way) and safeguard life. The cinnabar writings in vermilion script of Yuanshi Tianzun (the Celestial Worthy of Primordial Beginning; according to Daoist legend, these texts record the decrees of the heavenly realm), bearing the supreme Jing (essence) of Primordial Beginning, are universally proclaimed throughout the world.

Now we report to the Imperial Spirits of the Nine Soils (the deities who preside over the earth): May the myriad immortals register my immortal name on my behalf. We request that the Supreme Sovereign of the Upper Palace (an honored deity of the heavenly realm) issue a decree to remit sins, and that the register be memorialized to the heavenly officials so as to be entered into the immortal registers of Huaqing, enabling me to achieve early flight and ascent. May Heaven and Earth respond in sympathy, that the decaying remains of the nine ancestors and kin may be restored to vitality, their hun souls rising into the Southern Palace to undergo transformation in the immortal court.

On this auspicious day this mandate is proclaimed, and we earnestly request that the myriad Shen (spirits) all hear it together. We present a golden dragon as the token of the covenant to express our utmost sincerity; we earnestly request that the memorialized matters be carried out, and that the golden dragon undertake the mission of transmitting the documents.

Then the incense is pinched and the furnace restored once more (in the Keyi (liturgy), arranging the incense burner and continuing the rites before the furnace), after which the incense officials, messengers, and other divine officers present the incense and transmit the memorial.