《大明玄教立成斋醮仪范》

In my view, both Buddhism and Daoism have two kinds of practitioners: among Buddhist monks there are the Chan (Zen) school and the Jiaomen (ritual-teaching school), and among Daoist priests there are the Zhengyi (Orthodox Unity) and Quanzhen (Complete Perfection) lineages. The Chan school and Quanzhen emphasize cultivating the body and nurturing one's nature, chiefly as a matter of training oneself. The Jiaomen and Zhengyi lineages, by contrast, devote themselves to the salvation of the dead. They exist especially for devoted sons and loving parents, and because they strengthen human relationships and make customs more sincere and generous, their merit is very great.

Confucius's teaching clarified the laws of the state, praised those of virtue, and rebuked misconduct, yet some people still refused to listen. Even among those who did, few truly acted in accord with principle. Buddhism and Daoism have no punishments with which to correct faults or penalize wrongdoing, yet people everywhere believe in them and see no difference between them. When officials and commoners hold funerals, it is hard to carry out the burial rites for the deceased without inviting Buddhist monks or Daoist priests. If they are not asked to preside, it seems that parents are unloving toward their children and grandchildren, or that children are unfilial toward their parents, and families also fear the ridicule of their neighbors. Confucius said, "In the West there is a great sage who, without teaching, brings the world to order of itself." He was speaking of exactly this situation.

Nowadays some people in the ritual-teaching branches of Buddhism and Daoism act contrary to principle and arbitrarily perform all manner of Keyi (liturgy, or religious ceremonies), which neither makes sense in theory nor accords with human feeling. Ignorant and uninformed common people blindly follow these rites, having scriptures recited for three, five, or even seven days and nights on end. Yet the scriptures (Jing) were originally used by Buddhism and Daoism to teach people to do good and to urge them to keep the precepts...

Nowadays, some Buddhist monks and Daoist priests do not act according to reason and perform elaborate rituals at will. The content of these rites makes no sense in itself and does not accord with human feeling. Ignorant commoners follow blindly, and a single Zhaijiao (purification ritual, a Daoist rite in which an altar is set up for prayer and offerings) goes on for three days, five days, or even seven days and nights, with the Jing (scriptures) chanted without pause.

The scriptures are the words by which Buddhism and Daoism teach people to do good and urge them to stop doing evil, much as the laws and decrees of a state do. If the scriptures are chanted so that ghosts may hear them and be moved to good thoughts, that is at least understandable. But if they are chanted in the hope of absolving the dead of their sins, it is like someone who has broken the penal code and expects to be pardoned by reading the statutes aloud once. That plainly cannot work.

Such practices drain a family's wealth. Some foolish monks and priests even treat the intricacy of the rites as solemn and beautiful, leaving people exhausted in body and mind. Look at how these rituals are arranged: some even have scriptural texts written with the wrong characters, and people who understand such matters laugh at them and criticize them. They are mocked because the Buddha has not yet been invited and the Three Pure Ones (Sanqing, the three supreme deities honored in Daoism) have not yet descended, yet the officiant is already facing a wall and reporting matters to the sponsor of the ritual, the one who holds the Zhaijiao and pays for it. Monks even preach to the Buddha three times a day, and Daoist priests submit memorials three times a day, morning, noon, and evening. By this reasoning, are Shakyamuni and Laozi hard of hearing and unable to see, so that they must be told again and again? If not, what reasoning is there for such practices?

I therefore order the Ministry of Rites to assemble monks and priests to draw up standards for Buddhist and Daoist rituals together, and to promulgate them throughout the land for monks and priests to observe. In this way the wealth of the people will not be wasted, and the energy and strength of the monks and priests will be preserved. Would that not be good?

Seventh year of Hongwu, eleventh month (November 1374)

Abridged preface:

The divine tortoise and the dragon horse bore the diagrams and writings, appearing in an age of sagely enlightenment; the nine-part format... [the sentence is incomplete in the original] ...these standards are to be promulgated throughout the land for monks and priests to observe. In this way the wealth of poor commoners will not be wasted, and the energy and strength of monks and priests will be preserved. Would that not be good?

Seventh year of Hongwu, eleventh month (November 1374)

Note: In the original, the passage following "Abridged preface" repeats the text above, and the sentence containing "nine-part format" is incomplete in meaning. The translation above preserves the original's sense and does not supply the missing words.

The divine tortoise and the dragon-horse presented the Hetu (River Diagram) and the Luoshu (Luo Writing), their auspicious signs fulfilled in an age of sagely enlightenment; the songs of the nine phoenixes and eight luan birds likewise accorded quietly with the subtle order of ritual propriety. Precious pearls shone with radiance, and the jade seat stood high and manifest. The thirty-six divisions of the Daoist canon hold profound principles that cannot be exhausted even by the most diligent and detailed study, and the purport set forth in the five thousand or so characters of the Daodejing (Dao De Jing) accords with the governance and transformation of the people.

Later, the principles of the scriptures gradually faded and lost their true nature, while the rules of Keyi (liturgy) spread and grew ever more numerous. Each school practiced differently, and as these practices were handed down through the generations, abuses began to arise. When the chanting and praising becomes cumbersome, it is hard to remain focused on the essential meaning of the rite; when rites are too many by day and night, devotion inevitably slackens. Examined against the system of ritual and music, some practices have already exceeded proper limits; measured against the standards owed to Heaven, Earth, and the spirits, might they not constitute offenses?

Fortunately, a sage and enlightened sovereign is on the throne, and perhaps the Way of the immortals may be revived. We have the good fortune to serve His Majesty the Emperor, whose heart is clear and upright, whose wisdom is lofty, and whose virtue is profound. He has brought peace to all under heaven, and the regions come to pay homage, with envoys bearing tribute from distant lands arriving in an unbroken stream. The Three Teachings (Confucianism, Buddhism, and Daoism) gather at his court like rivers returning to the sea. His Majesty serves the Lord on High with sincerity, performing sacrifices in the suburbs, and soothes the hundred spirits with sagely virtue, so that the intent of his rites moves the divine powers. In so doing, he bestows blessings upon the people and turns the emperor's attention to both the Confucian and Daoist teachings.

On the twenty-third day of the eleventh month of the seventh year of Hongwu, we, your servants Song Zongzhen, Zhao Yunzhong, Fu Tongxu, Deng Zhongxiu, Zhou Xuanzhen, and others, respectfully received the imperial edict to compile the Keyi (liturgy) of the Daoist order, to remove what is cumbersome and retain what is essential, to establish fixed regulations, and to submit them to the throne. Your servants, including Zongzhen, are of mediocre talent and shallow understanding; presumptuous as it is, we have carefully compiled these rites and transcribed the draft for presentation. If it should receive the Emperor's examination and decision, and be put into practice in both the realm of the hidden and the realm of the manifest, then so long as it brings some benefit, it will truly be a blessing for the Daoist order for ten thousand generations. We now respectfully list below the order of items and the texts of the rites.

Rites of the Great Ming for Establishing the Mysterious Teaching's Zhaijiao (Purification Ritual)

Table of Sequences for the Three-Day Jiao Offering for Establishing Salvation of the Deceased

Day One

Dispatching the Zhifu (Direct Talisman; initiating and transmitting the talismanic command); Sprinkling for purification (purifying the ritual altar through rite); performing the ritual service; summoning the divine generals; offering wine three times; proclaiming the Guanwen (transmittal documents, submitted to the deities); sending off the divine generals; burning the paper money and valuables, and dedicating the merit (praying that the benefits of merit extend to the deceased and all beings).

Raising the Banner (erecting the soul-summoning banner)

The officiant performs the rite, reads the Bai Wen (a ritual proclamation), chants hymns of praise, recites scripture, and dedicates the merit (transferring the merit of the recitation to the deceased).

Order of Rites for a Three-Day Salvation Offering for the Dead

Day One

Dispatching the Direct Talisman (issuing the talismanic command to notify the relevant divine generals)

The officiant purifies the space with sprinkled water, performs the rite, and summons the divine generals. Wine is offered three times, a Guan Wen (a document conveying official matters) is read, and the divine generals are sent off. Paper money is burned, and merit is dedicated to the deceased.

The banner is raised, the rite is performed, the Bai Wen is read, hymns of praise are chanted, and scripture is recited with dedication of merit.

The Supervising Altar and Supervising Fast officials (deities responsible for overseeing the altar and the Zhaijiao, the purification ritual) are installed. The rite is performed, the Bai Wen is read, and scripture is recited with dedication of merit.

The dharma seat is laid out and the scriptures are expounded. Following the ritual, the scriptures are formally welcomed, and the Lingbao Jing, the Shengshen Zhang, the Jiuku Jing, and the Shengtian Jing are recited.

Before the spirit tablet, the deceased is summoned. Incantations are chanted, food is offered, and scripture is recited with dedication of merit.

The Cold Forest Site (a place for making offerings to unattended, orphaned souls and for conducting the food-giving rite) is established. The rite is performed and hymns of praise are chanted. The orphaned souls are summoned and given food, scripture is recited, and paper money is burned.

Day Two

The space is purified with sprinkled water, the rite is performed, and scripture is recited.

A Lichan (a rite of worship and repentance) is held, and the officiant may choose the Chaotian Chan, the Jiuyou Chan, or the Sanguan Chan. Incantations are chanted and food is offered before the spirit tablet. In the evening, the orphaned souls are guided in and given food.

Day Three

The rite is performed, the altar is cleansed, and the Master is invited (the ritual master who presides over the ceremony is respectfully requested to attend). The deities are then called down to receive the petitioners' intentions (the spirits are invited to descend and are informed of the purpose of the rite), and the Talismans for Pacifying the Five Directions (talismans placed to guard the east, south, west, north, and center) are set in place. The Chaotian Chan, the Jiuyou Chan, or the Sanguan Chan may be performed. Incantations are chanted and food is offered before the spirit tablet. In the evening, the orphaned souls are guided in and given food.

The rite is performed again, the altar is cleansed, the Master is invited, the deities are called down to receive the petitioners' intentions, and the Talismans for Pacifying the Five Directions are set in place. The talisman and slip texts are then announced (proclaiming the talismanic command and the written slips). The lamps are extinguished, the deceased is summoned, and the deceased is bathed and dressed in fresh clothing. Rites of homage are then performed, incantations are chanted, and food is offered.

The orphaned souls are delivered. A Hu vessel is set out for the food-giving rite (offering vessels are arranged and food is given to the orphaned souls), and the rites of Liandu (refining and salvation) and the transmission of precepts are performed.

A Jiao offering (an altar is established for a sacrificial ritual) is then held. The rite is performed, offerings are presented, wine is poured out, and the Shu Wen (a document submitted to the deities) is read. The deities are sent off, paper money is burned, and the ceremony is brought to a complete close.

Order of Rites for a One-Day-and-One-Night Offering

The Direct Talisman is dispatched, the banner is raised, and the Supervising Altar is installed. The dharma seat is laid out and the scriptures are expounded. The altar is cleansed and the Master is invited. The deities are called down to receive the petitioners' intentions, and the talisman and slip texts are announced. The lamps are extinguished, and the deceased is summoned and bathed. Rites of homage are performed, incantations are chanted, and food is offered. The Hu vessel is set out to relieve the orphaned souls, and the precepts are transmitted. The deceased is sent off and paper money is burned. The Jiao offering is held, with offerings presented, wine poured out, and the Shu Wen read. The deities are sent off, paper money is burned, and the ceremony is brought to a complete close.

Order of Ritual Proceedings for a One-Day Jiao Offering

First, the Direct Talisman (zhifu; a fulu, or talisman, used in Zhaijiao purification rituals to convey the commands of the spirits and announce the start of the rite) is issued, the Supervisor of the Altar (jiantan; the priestly office that oversees the ritual) is installed, and scriptures are chanted. Next come the invitation of the masters, the welcoming of the deities so that their descent may be met and the intentions of the congregation conveyed, and the extinguishing of the lamps. Then the souls of the dead are summoned and bathed; obeisance is performed, incantations are recited, and food is offered. Sacrificial food is set out, and the precepts are transmitted to the orphaned souls. After this, the offering altar is established, offerings are presented, and libations are poured. Finally, the memorial text (shuwen; a document submitted to the deities) is proclaimed, the deities are sent off, the paper valuables are burned, and the rite is concluded.

The Ordered Sequence of the Three-Day Rite for Deliverance of the Dead, from the Da Ming Licheng Xuanjiao Zhaijiao Yi (Great Ming Complete Rites of the Mysterious Teaching for Zhaijiao Ritual)

First Day

Issuing the Direct Talisman

Reciting the Incantation and Sprinkling Purified Water

"Within the cavern, deep and profound, light shines through the great void. The majestic spirits of the eight directions allow me to attain spontaneous communion. The commands of the Lingbao talismans are proclaimed across the Nine Heavens. Qianluo Dana, Donggang Taixuan. Cut down demons and evil forces, bind malevolent spirits, and annihilate the myriad ghosts and phantoms. This is the divine incantation of Zhongshan, the jade text of the Celestial Worthy of the Primordial Beginning. When I recite it once, ghosts and phantoms are driven away and life is prolonged. I patrol the Five Sacred Peaks, and the Eight Seas all hear. The demon kings bow their heads, bound, and guard my chariot. Evil and defilement dissipate, and the Qi (vital energy) of the Dao (the Way), the generative energy of the Dao, endures forever."

Summoning the Divine Generals and Burning the Talismans

The Text of the Three Offerings

First Offering:

"The laws by which Heaven and Earth operate are all recorded in the liturgies of Zhaijiao; the scriptures, bright as the Milky Way, should likewise first be written into the memorial text. May the spirits respond in a single moment, and may these many rites be received and accepted. The fragrant, mellow immortal wine is poured, and the first offering is prepared. Gazing far toward the Mysterious Capital (Xuandu; the realm where the immortals dwell), it seems that the deities arrive riding on light, and the four directions of Heaven and Earth are no longer distant. The wine has been poured into a pure cup, and with reverence I present this first cup."

Second Offering:

"That which is above form is called the Dao. It is so profound that words cannot explain it, and so sacred that people cannot fully know it. Because the spirits are worthy of reverence, sacrifice is offered sincerely according to ritual. Now that I hold the duty of presiding over the rite, I shall respectfully write and present these words of petition. Gazing far, I see the gates of the true and divine dwelling open; though the human world and the realm of the immortals are distinct, the deities ride their wind-borne chariots up and down, coming and going without fixed direction. With one cup of wine, I respectfully present the second."

The original text continues: "Governing Heaven and Earth and commanding the myriad things, the Dao is therefore honored; ..." It then repeats part of the wording of the Second Offering, ending with the line "respectfully moving a pillow, we set forth the second offering" (jin yun yi zhen, yong chen er xian). The original here appears to contain repetition or textual corruption, so it is explained as it stands in the source.

Respectfully and with utmost sincerity, we announce: the Dao (the Way) governs heaven and earth and holds sway over all things, and for this reason it is the most venerable. Wind and rain bring moisture and nourishment, and thunder and lightning cause the world to quake; all of these manifest the omnipresence of the divine. The records of Daoist Keyi (liturgy) are clear and evident, and the transformative power of the spirits is vast and wondrous. I hold here a sealed document and humbly ask the divine generals to examine it and kindly convey it onward, so that my earnest petition may be fulfilled. I will exhaust my sincerity and complete the three offerings.

Reading the Passport Document, Dispatching the Divine Generals, Burning the Offerings, and Dedicating the Merit

Raising the Banner

Plain Liturgical Declaration

Respectfully and with utmost sincerity, we announce: Taiyi, the Compassionate Venerable (a revered deity of Daoism), bestows grace as deep and wide as the ocean; the beings of the great thousand-fold world all rely on the compassion of this deliverance. The Compassionate Venerable sprinkles sweet dew to nourish living beings and spreads auspicious clouds to shelter all things. Now we reverently uphold the sacred title and openly hang the splendid ritual banner (a banner suspended during the ceremony). The vermilion characters on the banner radiate light, illuminating dark places like the bright sun; the venerable deity spreads grace widely, pardons transgressions, and ferries all beings across with the boat of compassion on the sea of the Dharma. We bow our heads in refuge and offer words of praise.

Chanting the Banner

In Dongjua, wondrous and solemn, the forms of compassion number in the hundreds of millions. The venerable deity dwells in Changle (a Daoist realm of immortals), seated upon a precious throne of golden lotus, and the light of wisdom, unobstructed, shines into the depths of the netherworld. Withered and decayed bones are made to flourish with life again. Sweet dew flows and moistens, spreading across the pure, empty, and mysterious realm. The venerable deity rescues those who have sunk into torment, so that they no longer linger in the cold, dark abyss.

Reciting the Verse

Auspicious clouds form this sacred banner; its shadow is reflected in the sky and scattered throughout the world. A spiritual wind gently stirs the banner, and all sentient beings, by this means, are able to escape the barrier of the netherworld.

Chanting the Scripture and Dedicating the Merit

Pacifying the Supervising Altar

Humbly we invite the true sovereigns and divine powers of every direction within the Three Realms, each to attend to their own office. The accomplishment of every undertaking in any place also depends on the protection of the deities. Now that the Zhaijiao (purification ritual; a rite in which an altar is set up to pray for blessings and make offerings to the gods) is underway, reverence and solemnity are especially required. We respectfully invite the deities who oversee the altar (the spirits who watch over and guard the ritual space) to carry out their duties. May all the powerful spirits appear in majesty, their divine countenances grave and their authority commanding. May the deities, holding to hearts of brightness and uprightness, govern misfortune and fortune, auspice and ill omen. May they be exemplars to all the spirits, so that beings of every kind return to them in refuge. May everyone who prays with sincerity receive a response.

We respectfully invite the deities to come riding on banners of cloud, borne by the wind. May the immortals' processions rise into the sky, dispelling malevolent and perverse energies so that the altar grounds are pure and still. We ask the deities to bear witness to this Zhaijiao and to guard the altar. The assembly of ritual participants (the Daoist priests and the lay worshippers taking part in the rite) takes refuge with utmost devotion and makes this invitation with sincere hearts.

Chanting Scripture for the Invitation of the Deities

Pacifying the Overseer of the Fast

Daoism places fasting and abstinence first, so pure offerings must be prepared. To honor the deities with a sincere heart, ritual propriety matters above all, so the cooking of the offerings must likewise be done with strict reverence. If the kitchen and the food are to be kept pure and solemn, we must rely on the might of the deities to inspect and supervise. We earnestly ask the deities to descend and, unseen, exercise their power to guard and oversee. As the fast-meal is carefully prepared, let no defiled or disorderly energy enter it. May the Zhaijiao be completed smoothly and the sacrificial rites come to a perfect close. The assembly takes refuge with utmost devotion and makes this invitation with sincere hearts.

Chanting Scripture for the Invitation of the Deities

Spreading the Seats and Expounding the Scripture

It is said that the Primordial Qi (the original source-energy of the cosmos at its beginning) gave birth to the heavens. From it the three luminances of heaven, sun, and moon were revealed, and this is the root of heaven and earth. Above it there is no higher ancestor or beginning; there is only the Dao (the Way) itself as the very substance of all. For this reason, the assembly makes this invitation with sincere hearts.

Chanting Scripture for the Invitation of the Deities

Spreading the Seats and Expounding the Scripture

The original text states: the Primordial Beginning One Qi (Yuanshi Yi Qi, the original Qi that Daoism holds to be the source of all things) transforms into the heavens, opening and illuminating the Three Radiances of sun, moon, and stars, and so becomes the root of heaven, earth, and the myriad things. Above it there is no further ancestor, only the Great Dao (Way) itself. From this we know that the Dao cannot be fully explained by thought or words. It does not appear as being through any act of doing, nor does it return to non-being through any act of negation; it manifests throughout the ten directions and nurtures every kind of life.

The Great Dao is like the moon reflected on countless waters, each surface showing a complete and clear image of the moon. It is also like clouds dispersing, leaving the sky vast and boundless, luminous, transparent, and without obstruction. The Dao is true and constant, serene and profound. It has no fixed method for saving people and sets no limit on the beings it delivers.

Now the filial mourners remember the departed souls. Though the body perishes, the true nature endures forever. All beings are fundamentally equal, sharing one true substance. Yet after lifetimes of accumulated attachment, how could they be wholly free of the dust of the Three Poisons: greed, anger, and delusion? Without hearing and contemplating the sound of the Dharma, how could they ascend to the higher realms? Therefore the wondrous scriptures of the Dongxuan (Mysterious Cavern) are proclaimed, to reveal the luminous wisdom of Lingbao (Numinous Treasure). During the ritual, all are invited to listen reverently to the scriptures and to act in accordance with the liturgy (Keyi).

Next comes the ritual of invoking the scriptures, with the recitation of the Lingbao Scripture of Salvation (Lingbao Duren Jing), the Scripture of the Birth of Spirits (Shengshen Zhang Jing), the Scripture of Relief from Suffering (Jiuku Jing), and the Scripture of Rebirth in Heaven (Shengtian Jing).

Offering Food Before the Spirit Tablet

The Chapter of Natural Spirit-Birth, the numinous writ opens the Great Existence. For all beings everywhere, we proclaim the secret mantra. We respectfully invite the departed souls; with calm hearts we bow our heads. With this offering of ritual food now presented, we pray that you will come and partake.

The Chapter of Natural Spirit-Birth (the scriptural chapter that causes life to arise) opens the numinous book and proclaims its secret mantra to all beings. We respectfully invite the departed souls to descend, as all present purify body and mind and bow in reverence. Now the ritual food (food offered during the rite) is presented, and we pray that the departed souls will come and receive it.

Rite of Respectfully Inviting the Spirits

This is a ceremony for the departed, to help them set out on the path ascending to the realm of the immortals. With the compassionate wisdom of Lingbao, all present offer their invitation and recite:

I reverently bow to the luminous, wise, and empty Venerable One, and bow in refuge to the Lord of Double Mystery. He created and perfected heaven and earth, and his merit cannot be measured; he is the refuge of all beings.

With compassion he watches over beings as they wander through the Five Destinies (the five realms of rebirth), and he pities them and rescues them from the suffering of the Three Evil Paths (the painful realms of hell, hungry ghosts, and animals). I take refuge in the Venerable of the Eastern Pole, Qingxuan (the Daoist deity who saves the suffering and delivers the dead), and in the Father Venerable who compassionately protects beings in the Six Paths.

I take refuge in the supreme venerables of the Three Pure Ones (Sanqing, the highest Daoist deities), and wish to be freed forever from the cycle of birth and death. They come and go through being and non-being without any constraint, and can bring even a withered, decayed body to immortality.

Even across a thousand eons and ten thousand calamities, such an opportunity is hard to encounter. Now the causes and effects of karma (the bond between deeds and their retribution) are widely explained to all, so that the remains of the deceased may be revived, the dead may return to life, and their existence may endure, with body and spirit no longer subject to change.

The sufferings of the long night are dispelled, and the torments of the Three Realms of Woe (Santu, the Daoist states of hell, hungry ghosts, and animals) are lifted. From the Flower Pool (Huachi, in Daoist usage the abode of sweet dew) flows a true fragrance, and its merit is beyond conception. One sprinkling of the sweet dew is like finding coolness in the midst of scorching heat. By it the spirit ascends to Daluo (the highest realm of the immortals in Daoism), and its grace nourishes all living beings.

Honoring this ritual, one aids the deceased on their road to the heavens and enables them to be reborn in the realm of the immortals. Recite the Incantation for Purifying Fengdu, Shattering Hell, Leaving the Cold Court, and Ascending as an Immortal:

Amid the boundless expanse of Fengdu (the Daoist realm of the underworld), the Vajra Mountains rise in layer upon layer. The immeasurable radiance of Lingbao illuminates the scorching heat and torment of hell. The Seven Ancestors (the seven generations of the deceased's forebears) and all the shades of the dead follow the fragrant clouds and banners (incense-scented pennants that guide the souls). Through meditative concentration and wisdom, pure as a blue lotus, they ascend to heaven, and their spirits find lasting peace. Merit turns into golden light, and the gates in the darkness slowly open.

From the Flower Pool flows a true fragrance, and canopies of lotus drift along with the clouds. Immortal spirits chant the mysterious scriptures and dwell forever in the Twelve Towers (the pavilions of the Daoist paradise). Quickly recite the Lingbao incantation, and one may roam freely through the heavens. The Cold Court (a place of freezing misery) holds much sorrow; turn back and pay reverence to the profound and subtle Great Dao (the Way). The Fulu (talismans and registers) of the Lingbao Jade Maiden and the Divine Writ of Zhongshan (a sacred Daoist text) need only a single turn of the mind to bring one up to Taiqing (the pure heaven of Daoist cosmology). Recite silently and contemplate Taiwu (the formless realm of utter emptiness). When merit is dedicated to the Nine Hades below, the souls of the dead will gradually ascend to Zixu (the lofty realm of purity and emptiness).

Incantation for Generating the Hun and Nurturing the Po

The Rootless Numinous Fungus is the source of countless mysterious transformations. Within it the seven po gather, and in its depths the three hun unite. The twenty-four true spirits come and go, and no gate or door can be found. In the deep and distant darkness, the souls of the dead gradually ascend to Zixu.

Incantation for Generating the Hun and Nurturing the Po

The Lingzhi (divine fungus) has no fixed root; it is the source of countless subtle principles. Within the body it condenses the Seven Po (the seven souls that make up the human person) and forms the Three Hun (the three souls of a person). Twenty-four true spirits pass in and out of it, with no fixed gate. In the deep and the indistinct, the primordial essential Qi (vital energy) emerges from here. It persists or perishes with the turning of the kalpas, and it is born by following the original Qi. Outwardly it gathers the undifferentiated, simple Qi; inwardly it nourishes the seven true spirits. The spirits of the five organs grow like flowers and trees, and the Three Terraces (spirits governing the human body and the stars) flourish as well.

In the Purple Pavilion, the white-robed immortal youths free the Hun and Po from the mortal body and return them to the pure state of an infant. Then, riding clouds and mist, they ascend into the heights. At the center stands a Jade Perfected One named Shenweng (Spirit Elder); on the left Wuying assists, and on the right Baiyuan guards. A black divine beast shields the rear, while a crimson immortal bird escorts the front. Above floats a canopy of emerald, and below it, golden lotuses encircle. Fragrant clouds gather in the air, and sweet dew is drawn without end. To partake of it is endless, and to trace its source is boundless.

Incantation of the Three Lights Qi for Opening the Multi-Storied Tower

The vast, expansive essential Qi transforms into Fa-Qi (the Qi used in ritual practice), and the hazy, billowing vapor gathers in the center of heaven. The two luminaries (the sun and moon) are alike clear and radiant, and the movements of the Five Stars communicate with one another. The three lights of sun, moon, and stars manifest their brilliance, and the precious breath condenses in the Three Palaces (three Qi repositories within the human body). In the realm of the immortals, nine elders assemble; once they are swallowed and consumed, the hundred bones are all nourished. Golden radiance illuminates body and mind, bringing the body into accord with the transformations of Heaven and Earth. When the mind returns to the Dao (the Way), one naturally attains harmony and lives through ten thousand kalpas with a boundless lifespan.

Incantation for Empowering the Ritual Food

Turn your head and gaze up toward the mysterious heavens; gather the radiance of the sun and moon, and draw in the numinous light. Gather in the Hun and Po, subdue the Seven Po, focus your thoughts, and settle the Shen (spirit) in the center. Whether walking or at rest, pay reverence to Emptiness; when lying down to sleep, abide in the chamber of mystery. When hungry, eat the yellow and jade-green blossoms; when thirsty, drink the jade-grove immortal nectar. Let the Shen and Qi rise to the Daluo Heaven (the highest heaven in Daoist cosmology) and merge with the True Light. Then contemplate the Great Void (the formless realm of stillness and emptiness), and roam always through the sky. Mysterious penetration dissolves all fluctuation, and true transformation has no limit.

Pay reverence to Emptiness; when lying down to sleep, abide in the chamber of mystery. When hungry, eat the yellow and jade-green blossoms; when thirsty, drink the jade-grove immortal nectar. Let the Shen and Qi rise to the Daluo Heaven and merge with the True Light; then contemplate the Great Void, and roam always through the sky. Mysterious penetration dissolves all fluctuation, and true transformation has no limit.

This realm is deep and distant, vast and indistinct, without end or beginning, and the practitioner must experience it personally. In stillness and emptiness, forget the ordinary principles and doctrines, and elucidate the subtle truth as the occasion allows. The descent of the Dao cannot be summoned by invitation; the key lies in first putting it into practice. In the end, one returns to the path of non-duality, going wherever the heart inclines, naturally joining with it or departing from it.

Incantation for Universally Offering the Ritual Food

Incense smoke drifts to the ten directions; flowers open and lotus pods bear seed. The Qianlin (a divine tree of the immortal realm) yields precious fruit, and the immortals and perfected beings partake of sweet dew and immortal nectar. A fragrant kitchen that arises of itself serves the offering, and the jade liquid and jasper brew are wondrous beyond measure. Now I make this offering universally, wishing that all beings may roam freely into the halls of blessing and joy.

Diligently cultivate the methods of the Great Dao (Way), and focus the mind to commune with the realm of the shadows. Yellow Blossoms send down True Qi (the subtle primordial energy of Daoism), and within the five viscera a spiritual embryo takes form. The ancestors of seven generations are born into the heavenly halls, and the souls of the departed ascend to Shangqing (the Highest Pure realm, a celestial paradise in Daoism). There is no place that blessings do not reach, and this food is offered to all beings as well.

Chanting scriptures, burning offerings, and dedicating merit (turning the merit toward the departed and all beings)

Setting up the Cold Forest altar (a ritual platform used to offer food and deliver the departed)

Chant the verse:

The talismanic decree reaches the underworld, and the spirit banners flutter in the morning wind. May the departed be moved out of the Northern Prefecture (the prefecture of the underworld) and, riding flying shoes (the footwear of immortals), ascend to the Southern Palace (the palaces of heaven).

With utmost sincerity we summon all of you: those in the Three Paths and Nine Nights (realms of suffering in the underworld), the Six Destinies and Four Modes of Birth (the six realms of rebirth and the four ways of being born), and the wandering spirits, men and women, who have consciousness but no one to make offerings to them. We pray that, by the power and compassion of the Three Treasures (the Dao, the scriptures, and the masters), you will come to this assembly at this very hour today.

Offering food, receiving the departed, and chanting scriptures

Second Day

Perform the rite of sprinkling and purification, and recite the scriptures listed above.

Perform the repentance rite.

When the praise of reverence is raised, everyone present bows respectfully, each in turn.

Three Refuges

With utmost sincerity we take refuge on behalf of the wandering spirits. We pray that, by the power and compassion of the Three Treasures, you will come to this assembly at this very hour today.

Offering food, receiving the departed, and chanting scriptures

Second Day

Perform the rite of sprinkling and purification, and recite the scriptures listed above.

Perform the repentance rite.

When the praise of reverence is raised, everyone present bows respectfully, each in turn.

Three Refuges

With utmost sincerity we take refuge in the Three Treasures of the ten directions. May the departed awaken their resolve to dedicate their merit and pay reverence to all.

Laying out the seats and offering praise

The participants in the ritual space hold their tablets before their hearts and perform the repentance rite according to the liturgy. As the repentance text, they may recite the Morning Court Repentance (Chaotian Chan), the Nine Shadows Repentance (Jiuyou Chan), or the Three Officials Repentance (Sanguan Chan).

Before the spirit tablet, consecrate the food with mantras according to the earlier rite, continuing until evening. Then receive the lonely souls and perform the offering of food.

Chant the verse and burn the talisman:

At the gate of Great Existence that penetrates the mysterious, Yudan (a heavenly realm) descends to the Divine Empyrean (Shenxiao, the lofty heaven of Daoism). Yellow clouds gather in the spirit chamber, and the Yin-Yang qi blend together.

With utmost sincerity we summon all: those in the Three Paths and Nine Nights, the Six Destinies and Four Modes of Birth, and the departed of every walk of life and every kind, whether scholars, farmers, artisans, merchants, literati, soldiers, physicians, or diviners. Then receive the lonely souls and perform the offering of food.

Chant the verse and burn the talisman:

At the gate of Great Existence that penetrates the mysterious, Yudan descends to the Divine Empyrean. Yellow clouds gather in the spirit chamber, and the Yin-Yang qi blend together.

With sincerity of heart, we universally summon and invite: all beings in the Three Paths and Nine Nights (the suffering realms of the underworld), the multitudes of the Six Realms, and sentient beings born through the Four Modes of birth; people of every calling, whether scholars, farmers, artisans, or merchants, literati, warriors, physicians, diviners, and the thousand occupations, ten thousand kinds, hundred schools, and nine streams. All departed spirits, male and female, who have consciousness yet receive no offerings from the living, we pray that, by the power and compassion of the Three Treasures (the Dao, the Jing [scriptures], and the Master), you will come to this ritual assembly tonight, at this very hour.

Recite the mantra, present the offering vessel, and chant the scripture.

The rites of the third day include: reciting mantras to purify the water and cleanse the ritual altar; respectfully inviting the Master to descend and commune with the divine will; pacifying and securing the Five Directions, and proclaiming and placing the Fulu (talismans and registers); extinguishing the lamps and summoning the departed spirits to come to bathe and change their garments; offering salutations, reciting mantras, presenting food, and dedicating the merit; relieving the solitary spirits and distributing the offering of food; performing the Lingbao Keyi (liturgy) of the offering vessel; and praising the Compassionate Honored One of Taiyi, Savior from Suffering.

Burn the Fulu and sprinkle water to purify the altar.

May the incense of pure Dao and De (Virtue) drift to distant places; the Great Void is vast and boundless, and wherever there is response, there is communion. Now a Zhaijiao (purification ritual) is established for a certain person and a ritual banquet is opened, to benefit the departed spirits of the underworld everywhere. We respectfully hope that the light of compassion will descend to guide and deliver them. May the spirits lingering in the Nine Realms of the underworld all receive the merit of liberation, and may the souls within the Six Realms all find a destination of freedom and peace. The assembly takes refuge and bows in worship, praising the merits of the Compassionate Honored One.

Praise to the Compassionate Honored One of Taiyi, Savior from Suffering.

It is said that primordial Qi (qi) gathers and disperses, and the myriad things are born and perish; after death comes birth again, and after birth, death once more. A person may become a ghost, and a ghost may again become a person. The wheel of life and death turns without end, and karmic retribution never ceases. Among the Six Paths (the six realms of existence through which beings travel according to their karma), none is more sorrowful than this; among the Four Modes of Birth (womb-born, egg-born, moisture-born, and transformation-born), none is more painful. Those who lack good deeds can hardly ascend to the good paths, while those who accumulate evil karma fall into the evil paths.

Fortunately, our Daoist (Daojiao) Primal Ancestors (the venerated founding masters of Daoism) save beings who are sunk in suffering, widely practicing the methods of deliverance that relieve their torment and solemnly holding the liturgical assemblies that release the dead and raise them to higher realms. When the Yin Qi is bleak and the Yang Qi unfolds, this is the very moment when spirits (shen) and ghosts gather together. The Qi of the hun and po souls surges, and a mournful wind rises with it; uncanny sounds are heard, and dark mists spread everywhere. Once the resounding chanting of the ritual rings out, it can be heard even far beneath the realm of the underworld.

We respectfully invite the Venerable One of Purple Culmen (Ziji Xuanzun) and the Father of the Teaching of Green Florescence (Qinghua Jiaofu) (honorific titles of Daoist deities), to take the bright stars as a torch of wisdom shining far and wide, and to gather the Brahma Qi (sacred primordial Qi) to form a bridge of Dharma that extends rescue everywhere. The Messengers Who Summon Souls have received their commission and proclaim it, calling together beings from all ten directions; the local earth deities (diqi) (regional spirits), each in their own domain, are likewise charged with guiding and urging them to come.

May beings of the Heavenly Immortal Path, the Spirit Path, the Human Path, the Hell Path, the Hungry Ghost Path, and the Animal Path, as well as fish, turtles, insects, and every other kind of living creature, hear this summons spread far and wide in an instant, whether they dwell on high, in the depths, or in distant places. May the news pass swiftly near and far, so that it is known in every place. Moved in heart and answering with sincerity, may they respond as a shadow follows its form and as an echo answers a sound. Calling to their companions and coming in throngs, may they respond to one another as voices in harmony and as Qi of a kind seeking its own; leaving death behind and entering new life, may the blind see and the lame walk. May those who come meet no obstruction and arrive in unbroken succession, some first and some later, all coming in turn. The messengers exert the power of summoning, and the souls receive the effect of being called and drawn in. Next, we shall reverently chant the Daoist sacred sounds that open the road through the underworld.

Chant the Fengdu Mantra (Fengdu Zhou) and burn the Soul-Summoning Talisman (a fulu used in Daoist rituals to summon the spirits of the dead).

Invoke the name "Taiyi, the Compassionate Venerable Who Saves from Suffering" (the honorific title of the Daoist deity of salvation).

Verse for summoning lonely souls:

In the Palace of Taiwei the yellow banner turns about; the Lord of Wuying, by command, waves the spirit pennant. He summons the souls in the house of the long night and the underworld, revealing the way and delivering them, so that they may receive new birth.

With single-minded reverence, we invite the departed souls of all the nine regions, as numerous as the sands of the Ganges: those struck down by lightning as Heaven's punishment, those wounded and devoured by tigers and wolves, those slain by blade and war, those who died in childbirth or fell in battle, and the male and female ghosts who have spirit but receive no sacrifice. May they rely on the power and compassion of the Three Treasures (the Dao, the Jing, and the Master, which Daoism reveres) and come to this assembly tonight.

With single-minded reverence, we invite those who threw themselves into rivers or wells, were swept away by floods, were wounded and devoured by tigers and wolves, were slain by blade and war, died in childbirth, or fell in battle, together with the male and female ghosts who have spirit but receive no sacrifice. May they rely on the power and compassion of the Three Treasures and come to this assembly tonight.

With single-minded reverence, we invite those who threw themselves into rivers or wells, were swept away by floods, were consumed by the fires of calamity, were driven from their homes by famine, died of plague and seasonal illness, or took their own lives by hanging or by cutting the throat, together with the male and female ghosts who have spirit but receive no sacrifice. May they rely on the power and compassion of the Three Treasures and come to this assembly tonight.

With single-minded reverence, we invite the souls who died far from home in the empty realms of the ten directions and in the open countryside, the spirits of those who met violent deaths, the withered and decayed bones, and the male and female ghosts. May they rely on the power and compassion of the Three Treasures and come to this assembly tonight.

During the ritual bathing, recite the incantation and burn the paper garments for the dead.

Burn the Fulu (talismans and registers) that dissolve grievances and release knotted resentments, and use talismanic methods to empower the offering of food (the rice and provisions given for the dead to enjoy).

The Wuchu Jing (Scripture of the Five Kitchens)

When the One Qi (the primordial energy from which Heaven and Earth generate all things) is harmonized and at peace, all who have attained the Dao are at peace. Within this harmony there is no fixed "harmony"; the profound principle is in communion with the profound realm.

Do not deliberately try to reflect with the mind, and do not deliberately seek a state of no thought. When a thought arises and you do not continue to dwell on it, this is how you should keep to this method.

Do not use the mind to lead the mind, and do not linger in a state where all connections and deliberations are cut off. While thoughts remain, do not deliberately cling to them; if you would guard the true, guard the deep and hidden realm of the true.

In cultivation, free yourself from clinging to the notion of "detachment," and in long practice do not let your practice conflict with this notion of detachment. If your heart holds an aspiration, do not cling to cultivating that aspiration; as for practice already done, do not cling to knowing or investigating it further.

All food, drink, and breath gather and condense into Qi, but not all Qi can remain settled for long. Qi should return to its original Qi; when it must be drawn upon, it should be released at the proper time.

(The two passages of verse above appear repeated in the original text.)

Distribute the offering of food.

Invoke the Venerable Taiyi, Savior from Suffering (the revered deity of Daoism who delivers departed souls), and perform here the Liandu talismanic rites (rites using talismanic methods to deliver and refine the souls of the dead).

Transmit the precepts.

The Daoist scriptures say: "Precepts (jie) mean halting transgressions and returning the mind to right concentration; therefore, keeping the precepts gives rise to stillness." The Confucians likewise say, "Know where to stop, and only then can there be stillness." The Three Caverns (Dongzhen, Dongxuan, Dongshen) scriptures and the Four Supplements (the Daoist system of classifying scriptures) each present the precepts in their own way, but among them the "Nine Wondrous True Precepts of the Supreme Dongxuan Lingbao" (a foundational set of precepts in the Lingbao tradition) stand first. Heaven and the human world revere them; the realms of darkness and light alike observe them. They are supreme and profound, the numinous power of all the spirits and the treasure of the one Qi (vital energy). They run through the Three Powers of Heaven, Earth, and humanity, and they restrain the six emotions and desires of the human heart.

The number of the precepts is drawn from the odd, Yang number, and so there are nine. Because they are practiced in truth and without falsehood, they are called "true." Immortals and ordinary people alike rely on them, as one relies on city walls for protection; the realms of darkness and the living world both depend on them, as travelers depend on ladders and boats; and the soul receives them as a healing medicine for cultivation. When receiving the precepts, one must first quiet the mind and recite them silently; when keeping them, what matters most is diligence and sincerity. After the assembly has taken refuge, they should join together in praise and chant.

The officiant reminds everyone to be reverent. The "Three Refuges" mean taking refuge in the Dao (the Way), in the scriptures (Jing), and in the master. Therefore all souls should bow in sincere devotion. The assembly sincerely chants the praise of the Three Refuges.

When the rite of the Three Refuges is complete, the precepts are then transmitted. The realms of darkness grow bright as though spring had returned; grudges and enmities melt like ice and snow; sins are lessened and merit is made complete. After the assembly has taken refuge, the Nine Precepts are conferred:

The first precept: be diligent in duty and loyal to one's ruler.

The second precept: be respectful and humble, and care for one's parents with filial devotion.

The third precept: do not kill, and show compassion by helping all living beings.

The fourth precept: do not engage in sexual misconduct; keep oneself upright, and conduct oneself with others according to the right path.

The fifth precept: do not steal; value righteousness over profit, and when necessary prefer to sacrifice one's own interest.

The sixth precept: do not give way to anger, and do not bully others with fierce rage.

The seventh precept: do not deceive; do not use flattery and trickery to cheat or harm good people.

The eighth precept: do not be arrogant or conceited, and do not treat the "Perfect Truth" (the supreme true Way) with disrespect.

The ninth precept: keep the mind single-minded, and devote oneself wholly to observing the precepts.

The wondrous precepts and numinous texts (the profound scriptural rules) are written on yellow registers and white slips (the yellow or white documents that carry scriptures and precepts in Daoist liturgy). Since they have been reverently set out among the canonical writings, they should be received with reverence. The human heart is hard to restrain, but if it is bound by the Nine Precepts (nine rules of conduct), it can be returned to the Great Void (the state of emptiness and stillness that Daoism holds to be the original source). The body has not yet been released from the world, so it may rely on two talismans (Fulu) to carry the soul across, so that form and spirit (Shen) are refined and transformed and rise to the realms above.

The departed soul should go directly to its rebirth, and after being reborn it must not forget the precepts. Through the passing of the kalpas, in every life it should constantly keep the precepts, and so return its heart to the Great Void. While the body is not yet released, it may rely on the two talismans to refine its form and ascend to the upper realms. The departed soul should go on to its rebirth, and after rebirth it must not forget the precepts. Through the passing of the kalpas, it must also always hold the talisman credentials (Fulu documents used for protection and as proof of trust).

Let the spirit (Shen) and thought be clear and bright, rising beyond the dusty world, cutting off the worldly entanglements of many lifetimes. When you receive life anew in the world of the living, good fruits will come of themselves. A good name will be handed down to later ages, and blessings and celebration will extend without end. Bow to the Compassionate Venerable (the merciful honored deity), take leave of the ritual seat (the place where the rite is held), and go forth with a peaceful heart.

Recite the talisman documents and memorials, and send off the departed soul.

Burn the offerings of goods, and dedicate the merit to the departed soul.

Hold a Zhaijiao (purification ritual) offering for the deliverance of the departed soul, presenting the sacrificial offerings according to the rite of the Three Offerings.

Recite the incantations.

Announce the names and titles.

The officiant [Name], together with the assembled ritual masters performing the rite at the altar, sincerely and respectfully submit this memorial to: the Most High Lord Lao (Taishang Laojun) of the Void, Naturalness, and Boundless Great Dao (Way); the Compassionate Lord of Mysterious Azure Who Saves from Suffering (the venerable deity who rescues beings from affliction and calamity); the Thirty-Six Sections of Venerable Scriptures; the Great Master of the Mysterious Center; the Founding Master, the Zhengyi (Orthodox Unity) Perfected Lord of Tranquil Response, Ancestral Master Zuxuan; the Master of Scriptural Transmission (the teachers who pass on the scriptures and confer ordination and ritual rank); all the Perfected Ones; and every spirit who responds to the call and lends protection at this Mysterious Altar.

We respectfully submit that the celestial palaces amid the clouds, and every realm the Dao's power reaches, receive above the radiance of the Eastern Pole (the pure realm of Eastern bliss), and below penetrate the hidden void of wind and marsh, joining the Northern Yin (the realm of the underworld). Sins are examined and judged, and no one can slip through the net of the law. We therefore present this memorial in accordance with the Keyi (liturgy; the ritual norms of Daoism). May the deceased, by means of the Cinnabar Tablet (the register recording merits and transgressions, used for the salvation of the dead), be released from the underworld and moved out of the realm of illusion and suffering; and may the Jade Eyes (the divine eyes with which the gods perceive the hidden realms) refine and transform their form, so that the deceased may unite with the pure and luminous qi (vital energy) of the immortals and the Perfected. Thus may the vast, profound vow of the Compassionate Lord, and the clear, merciful heart of the immortal sages, be made manifest.

Now, as the altar is established and the rite performed, we pray that divine response will follow, and that the deceased will be transformed into a realm of free and unfettered wandering. Gazing up toward the Purple Mansion and Pure Capital (the celestial realm where the immortals dwell), we exhaust our longing and reverence; before these humble offerings, we sincerely express our devotion in gratitude and homage. We earnestly beseech the spirits to ride the wind on feathered wings, to come upon the clouds and appear, responding to each matter as the occasion requires, like the moon's light reflected in a thousand rivers; to soar through the air on the currents of qi, as auspicious mist disperses in all directions, bestowing compassion widely. May the spirits observe and accept this respectful sincerity. With utmost devotion, we now set out the First Offering (the first presentation of offerings in the ritual).

The Rite of the First Offering

We respectfully submit: the Great Dao is boundless and without limit, deep and mysterious beyond fathoming; beings live and die as day and night alternate, which is the constant order of things. Only because delusion and awakening differ in each case is there a distinction between ascending to the realm of the immortals and sinking into the underworld. We think of the deceased, trapped in suffering behind the bronze gates of dark and profound depths…

Respectfully we declare: the original source of the cosmos is boundless and infinite, deep, mysterious, subtle, and beyond measure. Life has birth and death, as ordinary as the alternation of day and night. It is only because people differ in delusion or awakening that they take different paths, some toward ascent and some toward descent. Thinking of the departed souls who may have fallen into dark realms of the underworld, bound and stranded in suffering, we look up to the compassionate radiance shed from the lotus throne of Qingxuan (an honorific in Daoism symbolizing salvation of the souls in the underworld), and pray for deliverance and transcendence.

We therefore follow the ritual norms of the immortals, cleansing and refining (liandu) both body and spirit (Shen), in the hope that the departed souls may pass smoothly beyond the changes of life and death. As for repaying kindness and presenting offerings, we dare not delay in the slightest. On the candle stands, the flames cast auspicious light of nine colors; on the altar of the ritual (Zhaijiao, purification ritual), pine blossoms carry our sincerity and stir the descent of the assembled true deities. The congregation stands in orderly bearing and reverent conduct, and once again pours out their sincerity as we respectfully perform the Second Offering.

The Second Offering Rite

Respectfully we declare: the luminous wisdom of the underworld shines clear and penetrating, and the teachings of the Daoist scriptures (Jing) are handed down without end. Once the spirit (Shen) has been released and transformed, it may return to a realm of carefree joy. We pray that both the underworld and the human world may be saved and revived, and we perform the rite with earnest and urgent hearts. The grace of the deities is profound and vast, and we have been deeply blessed by it; the clear water (mingshui, water used in sacrifices) we offer is meager, and we feel ashamed at how slight our offering is.

May the souls we commend for deliverance have their karmic retribution dispelled at once, and may their clinging attachments be severed forever, so that they awaken to their original nature in a light as clear as the moon reflected in water; and in the realms of heaven, may they be reborn in bodies blessed with fortune and wisdom. Now the filial one, so-and-so, has moved the spirits with sincerity, and the vow has been fulfilled. May the three calamities and eight hardships quietly disperse, and may they dwell constantly in auspiciousness; may a hundred things go smoothly and a thousand good omens gather together, so that wherever they go, all is bright and beautiful. Thus, exhausting our sincerity, we present the final offering of wine.

The Third Offering Rite

Reading the Memorial and Respectfully Sending Off the Deities

Respectfully we hold that the Great Dao (Dao) abandons no living being, and that works of salvation and deliverance are carried out without exception; ritual has its own proper forms, and we are fortunate now to have completed this offering ritual. The cups of clear, fragrant wine have been presented, and the late hour of the night presses on ever more. We, common and humble, feel truly ashamed; the deities come and go with swiftness, how could we detain them even for a moment? The scenes among the clouds and heavens cannot be fully beheld even when we gaze upward; the subtle and wondrous grace of heaven and earth we shall long continue to rely on, receiving their protection with reverence. Reluctant to part, we respectfully bow again and send you off.

Burning the Offerings and Dispersal

The paper money and other ritual goods are burned, and with this the ceremony comes to its complete conclusion.