《太上消灾祈福醮仪》

First, memorials and dispatches (written documents presented to the deities) are submitted, the ritual altar is established and purified, and the invocations and prayers proceed as usual.

Next, the Hymn for Opening the Hall is chanted.

Then the officiant bows in turn to the masters and performs visualizations according to the liturgical rules (concentrating the mind in contemplation as the rite requires).

Next, the Divine Incantation of the Guardian Spirits of the Five Directions is recited (petitioning the spirits who guard the five directions to protect the altar).

East

In the Azure Heaven of the Nine Qi (Qi, vital energy), the great spirit of the Bright Star (the blue-green heaven of the east) illuminates the east and shines through the nine gates. The divine light revolves like candlelight, sweeping away filth and dispelling baleful Qi. The Child of Opening Brightness guards my courtyard, subduing demons, binding evil spirits, and reaching upward to the Sovereign Lord. I practice the correct Dao (the Way) and follow the Red Writ in Jade Script (sacred talismanic texts). Upholding the talismanic mandate of the Nine Heavens, I summon the dragon spirits and convey the commission. When the whole world is at peace, I will ascend as an immortal.

South

In the Cinnabar Heaven of the south (the red heaven of the south), three streams of Qi circulate and shine. The Sparkling Star (the star spirit of the south) revolves and casts its light, shining through the Great Yang. In the heavens are the Red Essence and the Child of Opening Brightness, who command the fire soldiers and guard the Three Palaces (the celestial residences). They cut down malevolent forces, restrain demons, and eliminate the wicked. Obeying the command of the Northern Emperor (the celestial sovereign of the north), the power of wind and fire spreads to all eight directions. The Flowing Bells flash in turn, and who would dare disobey? As the correct Dao spreads far and wide, I will enjoy the highest merit. May the heavens be protected and endure, lasting through a hundred million kalpas without end.

West

In the Heaven of the Seven Qi (the white heaven of the west), the spirit of the Great White Star (the star spirit of the west) sends forth its radiant essence. Its brilliance illuminates the Metal Gate and shines through the realm of darkness. In the heavens dwells the White Sovereign, whose title is Emperor Spirit. He protects the deities, pacifies the four quarters, and guards my body. He cuts off the roots of evil so that the correct Dao may shine forth. The palaces stand orderly and solemn, and the Three Radiances (the three lights of heaven: sun, moon, and stars) converge. In accord with the natural Dao, I ascend to the Purple Court (the dwelling place of the immortals). I carry out the talismanic mandate of Lingbao (the sacred talismans and commands of the Lingbao tradition) and bestow kindness upon all beings. May merit reach everything, and may heaven and earth be at peace.

North

In the Mysterious Heaven of the north (the divine realm of the Northern Xuantian), the Five Qi (vital energy) circulate back and forth. Chenxing (the planet Mercury) shines brilliantly, illuminating the Taiwei Enclosure (an ancient star-region). The Black Spirit Venerable, clad in the feathered robes of a flying immortal, guards the gates of the five directions, inspecting spirit-demons and seizing the wicked. Should any malevolent force dare to trespass or probe, it will be cut down and destroyed. The Jade Talisman (Fulu) transmits its command, and the divine spirits rouse their might in all eight directions. The gates of evil are sealed, while the righteous path stands clear and open. Divine light shines upon my body, making me radiant together with the three luminaries of sun, moon, and stars. Thus I ascend into the air upon the wind, my form rising aloft, and I fly up to become an immortal.

Center

The yellow Qi of the center regulates the Primordial Qi (the root energy between Heaven and Earth) and gathers in all the mysterious true spirits (Shen). Zhenxing (the planet Saturn) emits its radiance, and its rays flow across the Nine Heavens. The Twelve Youths of Opening Light bear primordial Qi and Yang essence (Jing), transforming into rising crimson mists of light that illuminate all under heaven, and shine upon us as well. All manner of evil spirits are crushed, and the myriad ghosts and monsters are put to death. The Divine Mantra of Zhongshan (a Daoist incantation) extends this power throughout the world. The spirits of the five directions are settled in their guardian posts, enabling the human body to ascend and become an immortal.

Next, the Chief Cantor (Dujiang, the one who leads the chanting and guides the liturgy (Keyi)) chants, and the ritual drum is struck twenty-four times.

Next comes the Opening of the Censer (the ritual segment of burning incense and inviting the spirits).

Supreme True Mystery, Lord Lao of the Five Spirits, we beseech you to descend to this place. The power of the divine mantra extends throughout the world, settling the spirits of the five directions in their guardian posts, enabling the human body to ascend and become an immortal.

Next the Chief Cantor chants, and the ritual drum is struck twenty-four times.

Next comes the Opening of the Censer.

Supreme True Mystery, Lord Lao of the Five Spirits, we beseech you to summon the Officers of Merit and Service (messengers who deliver documents and convey summonses), the Dragon and Tiger Lords of the left and right, the Incense-Bearing Messengers, and the Three Qi Upright Spirits, to report at once to the Perfected Sovereign of the Three Heavens. Your servant is now burning incense, observing the fast, and setting up the ritual altar (a Daoist rite of blessing), and respectfully prays on behalf of the disciple and sponsor of the rite, your servant so-and-so. The remaining sincere wishes are set out in full in the Green Prayer (Qingci, a prayer text addressed to the deities). May the Supreme, Upright and True Living Qi of the ten directions descend and flow into our bodies, so that the petitions I have presented may swiftly be delivered, reaching the presence of the Three Pure Ones (Sanqing), the Supreme Sages of the Utmost True Limitless Great Dao (Dao), and the Jade Emperor of Vast Heaven.

Next, all the officiants kneel together for an extended period and proclaim their respective divine offices and titles.

I respectfully summon the Officials of Merit (Gongcao) of the Five Bodily Divine Offices within my own body, the spirit-officials who govern the transmission of messages. Let them go forth, ascend to the Three Heavens, uphold the laws and decrees, and proclaim the teachings. Let the Yin-Yang Officials of Merit, the Officials Who Deliver the Dao and Dispel Calamity, and the Lords and Officials Who Scatter Misfortune and Release Affliction go forth, twelve of each.

Let there also go forth, two and twelve respectively, those under the jurisdiction of the Fulu (talismans and registers) I have received, the credentials by which Daoism confers ritual rank: the Vanguard of the Grand General Who Establishes Tallies and Oversees Merit, the Rear Division of Merited Service, the Postal Court Officers of Execution, the Assistants of the Postal Court Order, the Four Divisions of Merit-Overseeing Messengers, the Superior Immortals and Superior Spirits, the Duty-Serving Officials of Merit, the Left and Right Official Envoys, and the Divine Adjudicating Officials of Yin and Yang. Once more let these officials be summoned, two of each going forth.

Let the spirit-officials who go forth be properly arrayed, their attire bright and clear, with caps and sashes fastened, cap-tassels hanging down, and their bearing upright. The Officials of Merit wear the Vermilion Yang head-cloth (a red kerchief) and the Heaven-Reaching Crown, dressed in black silk single robes, with dragon-headed swords at their waists. The messengers who hold the registers of petition (the roster of documents submitted to the deities) wear the Dark Yin head-cloth (a black kerchief) and the Nine Virtues Crown, dressed in crimson ceremonial robes, with tiger tallies at their waists, each holding a jade tablet in orderly fashion.

Let the Officials of Merit on duty stand in the four directions, and the Official of Merit of Zhengyi (Orthodox Unity) stand in the center, while the Official of Merit Who Heals Illness guards my body. Let the Left Official Envoy stand in front holding the tally, and the Right Official Envoy stand behind holding the banner. Let the Divine Adjudicator of Yang stand on the left, and the Divine Adjudicator of Yin stand on the right. Let the Official of Merit of the Upper Division stand above, the Official of Merit of the Middle Division stand within my body, and the Official of Merit Who Urges Qi (vital energy) hasten the deities of the ten directions. Let the Upper Envoy gaze far into the heavens, the Middle Envoy survey the eight directions, and the Metropolitan Envoys encircle my body. Let the court gentlemen, the Tiger Guards, the Hook-Cavalry Who Detect Treachery, the Metropolitan Archers, and others also take their places.

Let the Celestial Guardians and Mighty Warriors maintain order. Let the Officials of Rectitude gather in the spirits; let the Spirit-Devouring Officials gather in ghosts; let the Ghost-Devouring Officials gather in qi; let the Qi-Devouring Officials gather in poisons; let the Poison-Devouring Officials gather in Jing (essence); let the Essence-Devouring Officials gather in malign influences; and let the Malignity-Devouring Officials destroy hostile talismans and spells. Let the Temple-Shattering Officials unleash fierce winds; let the Mounted Courier Officials ride post-horses to carry documents; and let the Memorial-Submitting Officials ride flying dragons to present petitions on high. Let all the mounted officials be stationed around me, to my left, right, front, and back, to heed my words and to report to the Earth Deity and the true tutelary spirits of the local community shrine of this place, requesting that they inspect, verify, and summon the officials, lords, generals, and functionaries belonging to the Jiazi cycle.

With sincere heart I jointly announce to: the Supreme Boundless Great Dao, the Supreme Lord Lao, the Supreme Elder, the Lord of the Nine Elders and Immortal Capital, the Elder of the Nine Qi, the hundred thousand myriad layers of Daoist qi, the twelve hundred officials and lords, and beneath the jade steps of Taiqing (the Great Pure Realm).

I respectfully say: Heaven and humanity can move and respond to one another, and the seeking of protection must accord with principle; when the spirits descend to observe, only utmost sincerity can reach them. May the sincerity within my heart ascend and receive the deities' clear discernment. The true words held in the secret repositories of the Daoist scriptures open the efficacious Keyi (liturgy) and reveal the teachings; the vault of heaven displays a vast spectacle, the clouds and sky shine with divine radiance, the stars move along their courses and descend to the human world, and auspicious signs respond in kind.

Now the Zhaijiao (purification ritual) patron, [name], on account of [matter], reverently and solemnly arrays the altar and its offerings and petitions the deities to descend. With sincere heart I offer sacrifices as humble as duckweed and water-plants, hoping for the deities' inspection and response. May my words ascend and be answered, and may the sincerity I have offered not be in vain. I earnestly beseech the Officials of Merit, the messengers, the generals, officials, and numinous officers to swiftly memorialize and report, so that the deities may respond and descend in good time; may what is sought be fulfilled, and what is wished be smoothly accomplished. The patron and I, in trepidation and reverence, kowtow and bow again, and respectfully announce this matter to the deities.

Next, each participant announces their name and title.

The officiants of the ranked registers, your subjects so-and-so and others, together make this report with utmost sincerity: to the Primordial Beginning of Emptiness and Naturalness. Your subjects, together with the master of the ritual (the offering host), in trepidation and awe, kowtow and bow again, and respectfully submit this report.

Next, each participant announces their name and title.

The officiants of the ranked registers, your subjects so-and-so and others, together make this report with utmost sincerity: to the Celestial Worthy of Primordial Beginning, of Emptiness and Naturalness; the Supreme Dao Lord of the Boundless Great Dao; Taishang Laojun, the Mixed-Origin Emperor of Supreme De; the Jade Emperor of Highest Heaven, who holds the tally, governs the calendar, embraces the true and embodies the Dao; the Great Emperor of Ziwei Heaven; the Great Emperor of the Ziwei Northern Pole; the Great Emperor of the Southern Pole who presides over birth; the Celestial Worthy of the Central Star and Jade Emperor Star Lord; the True Lord Taiyi of the Ten Spirits; the Star Lords of the Eleven Luminaries; the Star Lords of the Seven Primes of the Northern Dipper; the Star Lords of the Left and Right Assistants; the Star Lords of the Six Offices of the Southern Dipper; the Three Officials of Heaven, Earth, and Water; the Star Lords of the Twenty-Eight Lunar Mansions; the True Lord of the Nine Heavens who stores blessings and fixes destiny; the True Lord of the Nine Heavens who responds to the Origin and protects fortune; the True Lord of the Nine Heavens who oversees fate and records; the True Lord of the Nine Heavens who keeps the registers and the reckoning; the Great Deity of the Nine Heavens who oversees birth and prolongs life; the Great Master of the Mysterious Center; the Zhengyi (Orthodox Unity) Perfected Person; the Great Master Who Assists the Mystery of the Three Heavens; and, of the Heavenly Bureaus (the celestial offices), the True Lord of Great Sovereignty and Ten-Thousandfold Blessing; the True Lord of the Jade Calendar who fixes names; the True Lord who prolongs life and preserves destiny; the True Lord who supports the declining and delivers from calamity; the True Lord who keeps the registers and the reckoning; the True Lord of the Treasury and Registers of Emolument; the True Lord of Blessings; the True Lord who oversees fate and records; the True Lord who oversees faults and perils; the True Officials who introduce petitioners at the gate; the Attendants on Duty who present memorials at the gate; the Efficacious Offices of the Blessed Lands of the Water Residences of the Abyssal Grotto; the Star Lords of the present life's stars and dippers; the True Officials of one's natal fate and primal stars; the True Officials of the City Gods and village Earth Gods; the officials of the Three Realms; and all spirits who hold numinous power.

Your subjects have heard that the jade heaven is lofty and solemn, not to be ascended by those who have not passed through countless kalpas; the golden grotto is deep and pure, and people can only gaze up at the dwelling of the divine. The Sovereign Worthy dwells in the highest seat, holding creation and its ordering principles between Heaven and Earth. His grace reaches the ten directions, and his mind responds to all things as they arise; under the name of great compassion toward the Three Realms, he regards all beings as his own children. Whether looking down from above or gazing upward, one sees the Terrace of Yuluo; the turnings of the kalpas appear to him as small as a mustard seed.

Looking back on the hundreds of millions of living beings, one is moved to sorrow: human life is brief, like the mayfly that is born at dawn and dies by dusk; looking down on the dusty world, one is moved again, for even splendid palaces are as tiny as anthills. Your subjects have long reflected that they are merely ordinary people of the mortal world, with no means of ascending the ranks of the immortals and the perfected. Fortunately, there is a Keyi (liturgy), the ritual code that delivers living beings, and so they are able to exhaust their sincerity in making this petition.

Now the offering host, disciple so-and-so, on account of such-and-such a matter, has respectfully prepared tokens of faith and reverently petitions the immortal court, hoping that Heaven will descend to observe, so that the wishes of human hearts may reach above with full devotion. We humbly beseech the Three Pure Ones (Sanqing) and all the Worthies to descend together, leaving their deep and splendid immortal palaces; may the divine lords of the ten directions come by carriage, driving the flying-void chariots of the Dharma. May the hundred million Heavenly Emperors follow behind in their carriages, guiding clouds of cinnabar-red qi (Qi); may the twelve hundred Officials welcome them in front, bearing emerald-green ceremonial standards. May the spirits unleash divine fire reaching ten thousand miles, summoning the Yang spirits above and the Yin spirits below; may the incense smoke coil three times and rise beyond the sun and moon.

May the divine chariots travel through all four directions: to the east, to the land floating on the blazing waters; to the west, to Yuyi where the sun sets; to the south, to the Palace of Zhuling; in the center, resting in the Residence of the Yellow Qi; to the north, to the Hall of Shuoyin and the City of Night; and may they also reach the Springs of Qiuhan and go straight to the Divine Valley. Arriving in the land of Lu, where Confucius is honored as the "Father of Teaching," they proceed following the Taiji (Supreme Ultimate); in the West, the Honored Shakya (the Buddhist title for Shakyamuni) also reverently serves the true Dao.

Who would dare not respectfully carry out the talismanic decree of the Celestial Worthy of Primordial Beginning? Your subjects humbly present these meager words of prayer, gazing to

Next, the divine sages are respectfully invited to take their seats, and incense, tea, and wine are offered.

Next comes the first offering rite (the first presentation of offerings in the Jiao ritual).

The Dharma names (the ritual names used in Daoist ceremonies) are recited once more.

Your subject, together with the other petitioners, reverently and sincerely makes this announcement to the Three Pure Ones (Sanqing), the Supreme Sages, the Ten Ultimate High Perfected, the immortals of the ritual altar, and all the deities who govern the Three Realms.

Your subject has heard that the one true Dao (the Way) transforms into the myriad things, and that originally there is no high or low, noble or base among them. The ten thousand living beings each have their own form, and all are nurtured from the harmonious and clear Qi (vital energy). Since birth and death came into being, humanity has gradually grown distant from the Dao, and desires, likes, and dislikes have multiplied. Even though living beings sink into defilement and confusion, the Great Dao still extends its grace and devises ways to rescue them. When the accumulated weight of sin is deep, punishment from the underworld descends unseen. But if one awakens with a sincere heart, past faults can be dissolved and many calamities transformed.

Now the disciple who sponsors this ritual, so-and-so, is clouded in consciousness and uneasy in mind, with the hun and po souls shaken and terrified. Having sunk through long ages of tribulation, the disciple's innate spiritual nature has been left restless and disordered. Rather than walk the path of awakening, the disciple has taken pleasure in the road of delusion. Rather than rest in the realm of pure truth, the disciple has willingly hurried about in the nets of the dusty world. Looking back over the past, the disciple has endured every hardship, and even now in this life, existence remains as brief and precarious as a flash of lightning in daylight. Reflecting further, what the disciple has done in accumulating virtue and cultivating practice does not amount to even the smallest trace.

At times the disciple has gone against the right Way and deceived Heaven; at times has profaned and offended elders and superiors; at times has been negligent toward the scriptures and the Dharma; at times has insulted and slighted parents and teachers. At times the disciple has failed in filial piety and brotherly duty in governing the household, or has failed to keep proper bounds between public and private in handling affairs. At times the disciple has defiled the pure Daoist temples, or offended the spirits. At times the disciple has violated the taboos concerning the sun, moon, and stars, or damaged the sincerity and reverence owed in sacrifices to ancestors. At times the disciple has harmed living creatures, or recklessly made offerings to ghosts and spirits. At times the disciple has indulged in drink, or been infatuated with music and sensual pleasure. At times the disciple has gathered wealth by unrighteous means, or used cunning tricks and a scheming, ever-changing mind. At times the disciple has been stubborn and self-righteous, or gluttonous without restraint. At times, though professing faith in Daoism, the disciple has not striven to do good and establish merit. At times, as head of a household, the disciple has not known how to set an example and instruct the family. All of this has caused the disciple to sink into the Five Desires (desires for wealth, sex, fame, food, and sleep), as though having suffered every hardship through long ages of lives.

Reflecting on how the High Sages proclaim compassion, broadly shelter all beings, and open paths of salvation for them, the ritual sponsor, so-and-so, has come before the Dao to confess these faults and to beg Heaven's forbearance. The disciple humbly prays that the Supreme Perfected of the Jade Pivot, the Great Emperor of the Jade Void, will bestow grace to rescue withered bones and grant life to one who is like a walking corpse, will lift from the disciple's person the sins owed to the underworld, and will dispel the punishments accumulated in the shadowy realm by generations of ancestors. May these sins melt away swiftly like ice, and may blessings and good fortune arrive in succession, gathering like clouds.

Your subject prostrates reverently and presents this memorial to the deities, anxiously awaiting a response. Wishing to make the heart's intent known, I look up and offer my sincerity. Although I have carefully examined the wording, I still fear that it may contain errors, omissions, or improprieties. Now, daring to transgress the taboos of Heaven, I tremble as I report this matter for your hearing:

Next, the Green Script (Qingci), a written petition presenting prayers to the deities, is proclaimed.

The contents of the Green Script are now complete and expressed with utmost sincerity. Through it, we hope to convey our reverence and admiration, and to give thanks for the gifts of creation and nurture bestowed by Heaven and Earth. The disciple and ritual sponsor (the person who hosts or takes part in the ritual and petitions the deities) respectfully prays: may the merit of this Zhaijiao (purification ritual) be recorded in the registers of the immortals, and may the rewards of their Daoist practice protect them; may their lifespan, blessings, and prosperity increase in the future, and may their years be preserved in the time ahead. Relying on the grace of the true spirits, they seek only to receive blessings and protection. Your servant and the ritual sponsor and others, in a mood of utmost earnestness, respectfully perform the bow of prostration and bow again with their foreheads to the ground.

Next, incense is offered once more, and wine is presented.

Next, the secondary offering rite (the second presentation of offerings to the deities) is performed.

Your servant respectfully and with utmost sincerity addresses the Three Pure Ones (Sanqing), the Supreme Sages, and the awesome powers of the ten directions. Your servant has heard that the Jade Emperor observes clearly and the Golden Perfected see everything: they respond to the sincere hearts of living beings, accept the offerings of the multitude, and bestow grace and blessings. When superior practitioners (those of lofty cultivation) aspire to immortality, they receive the guidance of the myriad immortals; when good people seek blessings, they obtain every kind of fortune that adorns body and mind. The principle prizes subtlety, and one's conduct must accord with the observation and response of the deities.

Now the disciple and ritual sponsor, so-and-so, on account of a certain matter, presents a prayer on this quiet night, and their intention reaches directly to the celestial palace. The invocations have already been made according to the liturgical rules of the Zhaijiao, and they look up in hope of receiving the divine favor. They respectfully pray: may the disciple and ritual sponsor, so-and-so, escape the net of the mortal world and ascend to the rank of the immortals; may their whole family be protected and enter together the Huayang Cavern-Heaven; and may the whole household rise together in the immortals' carriage, as the family of Liu Gang did. (The allusions to "reflecting the whole family" and "Liu Gang's entire household" refer to the story of ascension to immortality, expressing the wish that the whole family be protected and attain the Dao and ascend.) May they transcend the fixed numbers of Yin-Yang and forever take leave of the root of birth and death.

If they seek official rank and salary, may they ascend to high position; if they engage in business and accumulate savings, may their wealth be abundant and their trade prosper. Whether of high or low station, may all enjoy blessings and prosperity, and may relatives and friends, near and far, be at peace and flourishing. May the underworld bring no more calamity from haunting ghosts and spirits, and may they meet with smooth and auspicious events whether at home or abroad. May blessings and good fortune extend to their descendants and also protect relatives and friends, near and far. May disasters such as flood, fire, warfare, and banditry not trouble their villages; may the misfortunes brought by the sun, moon, and stars not descend upon their persons. May they long encounter every kind of prosperity and forever avoid the nine calamities.

Your servant and the ritual sponsor and others pray with utmost earnestness. The paper money and horses and the related ritual items they offer are respectfully displayed before the ritual altar, and this matter is humbly reported.

Next, the paper money and horses are presented in a memorial, three sticks of incense are offered again, and wine is presented.

Next, the final offering rite (the third presentation of offerings to the deities) is performed.

I respectfully submit this memorial with profound sincerity: may the Three Pure Ones (Sanqing), the supreme deities revered in Daoism, and all the venerable spirits of the Ten Extremes and High Capitals, look upon this ritual of offering (jiao, a Daoist rite performed at a consecrated altar). I bow reverently before the altar and humbly present this petition.

Next, the paper money and paper horses are presented in petition, incense is offered three times, and wine is poured out.

The Final Offering rite then follows, the last pouring of wine and act of homage in the ceremony.

I respectfully submit this memorial with profound sincerity: may the Three Pure Ones, the Perfected of the Ten Extremes, the officials of the Three Realms, and all the numinous spirits gathered at the offering seats attend. Your servant has heard that when words and conduct are irreverent and offend the divine, the spirits will not lend their ear; for this reason the sages left behind concise ritual texts. The Way of Heaven does not contradict the Great Dao, and what the Dao accords with is the candid heart that speaks without concealment. The master of the offering, [name], holds a heart of utmost sincerity and looks up in hope of divine protection. How could he dare not approach with awe, guarding at every moment against error, keeping the clearly established precepts, and carefully fulfilling his vows? Having sworn this covenant within a single day, he would not grow weary even through a hundred lifetimes.

Now the ritual is largely complete, and the precious ceremony has been carried out according to its grand protocol. The night deepens, and the Milky Way seems to sink into the clear River of Heaven. The phoenix-crowned lamps are about to go out, and in the magpie-tailed censers the blended incenses are nearly spent. The Cavern Verses (dongzhang, passages chanted in Daoist ritual) have been presented through all eight sections, and the jade wine has been offered three times. The Heavenly Money (tianqian, paper money burned in the rite) burns in crimson flames and dissolves into the void, while the immortal music of the jade bells gradually urges the host of immortals to return to the heavens.

The crimson ceremonial escort winds its way onward, and the purple banners move slowly. The Sovereign of Wuji returns to the Jade Capital (Yujing, the legendary celestial capital), and the Supreme Perfected Sovereign goes back to the Golden Gate Tower (Jinque, the residence of the Celestial Sovereign). The gods follow the vermilion chariots, and the sages ride in purple carriages. Flying phoenixes accompany the moonlight and part ways from their cavern abodes; cloud dragons descend and cross the vast blue sea in departure. The officials who oversee divine affairs return to their posts, and the generals and officers in attendance go back to the heavens. May blessings fill the courtyard, and may the numinous radiance still shine before the eyes of all.

All living beings in the world have received the grace of nourishment from Heaven and Earth; the departed souls in the deepest darkness have likewise received the benefit of deliverance and ascension. Your servant and the master of the offering, gazing after the divine procession, entrust their hearts to the great void, lamenting only that they remain in the mortal world and cannot hold back the traces of the sacred chariots. Filled with longing, prayer, and gratitude for your grace, your servants bow with foreheads to the ground, twice more, and respectfully send off all the divine beings.

Next, the hymn for sending off the deities is chanted.

Next, the Officials and Generals Are Sent Back to Their Posts

Your subject's Jiao (醮) rite of petition is now complete. The Gongcao (功曹) envoys dispatched earlier, divine officials who help deliver petitions and handle affairs, each return through the Gate of All Wonders. Those who went out on the left return on the left, and those who went out on the right return on the right. The Gongcao on duty will lead, inspect, and escort them, then let them return to rest in the Golden Hall and Jade Chambers (the palaces where the spirits dwell). When they are summoned for some matter, they must again come at once, and everything shall proceed according to the established custom.

Next, the Censer Is Restored

Incense Officials and Envoys, Lords of the Left and Right, the Dragon and the Tiger, and all the spirit officers who attend the incense (the deities who guard the incense fire and carry petitions), we ask that golden liquid and cinnabar-green lingzhi blossoms (auspicious treasures of the immortals, and the sacred fungus) arise of themselves in the place where this rite of petition is held, and that the hundred spirits and all the Perfected gather before this incense burner. We respectfully ask that the Master of the Jiao (醮主, the one who presides over the rite) receive blessings, that the whole household be graced with favor, and that immortal youths and jade maidens from the ten directions guard them. May the incense smoke carry the petition, so that the words presented earlier swiftly ascend and travel straight before the Most Perfected Limitless Great Dao (Dao), the Three Pure Ones (Sanqing), and the Jade Emperor, Sovereign of Heaven on High.

"Restoring the censer" is the closing ritual of the Jiao, performed around the incense burner. Here, by inviting the spirits to gather and escorting the incense smoke upward, it expresses that the petition has been delivered and prays for blessings upon the Master of the Jiao and the household.