《紫皇炼度玄科》

The rite is conducted according to the liturgy (Keyi). The attendant burns the talisman for guarding the numina; the cantor leads the assembly in homage, visualizing the revered master, and all proceed according to the ritual method.

Please proclaim the divine incantation:

The Five Stars stand arrayed in brilliance, their light shining through the five directions. The First Sovereign guards the hun and po souls, and the Cinnabar Elder protects the bodily form; the White Numen attends the souls, and the Black Emperor governs life. At the center, the Yellow Emperor commands the host of perfected divinities. The Primordial Sovereign transmits the sacred decree, so that light appears in the dark of night. Karmic offenses are extinguished in the Northern Bureau, and names are entered in the registers of the Southern Officials. One receives the Golden Register—in Daoist purification ritual (Zhaijiao), the name-register that signifies the receipt of deliverance—and by the jade-character name and title, calamity is removed. In Vermilion Mound, the place of refinement and deliverance in Daoist lore, one undergoes refinement and deliverance, and the spirit-soul ascends to the Great Azure, the celestial realm. The Three Palaces and Nine Bureaus, the divine offices of the heavens, are all boundless sacred realms. All universally receive salvation; through refinement and transformation they ascend into heaven and at last unite with the Dao (the Way) in perfected truth.

The cantor finishes the recitation.

The attendant burns the talisman for opening the censer, a Fulu (talismans and registers) used to open the incense burner and convey the memorial upward.

The ritual drum is struck twenty-four times, and the high priest, the Daoist priest who presides over the rite, recites:

Purple Sovereign Heavenly Lord of the Qi (vital energy) of Great Obscurity and Heavenly Unity of the Unsurpassed Three Heavens, summon forth from within my body the Three-and-Five Merit Officers, the divine officers charged with transmitting documents and carrying out the statutes. All universally receive salvation; through refinement and transformation they ascend into heaven and at last unite with the Dao in perfected truth.

The cantor finishes the recitation.

The attendant burns the talisman for opening the censer.

The ritual drum is struck twenty-four times, and the high priest recites:

Purple Sovereign Heavenly Lord of the Qi of Great Obscurity and Heavenly Unity of the Unsurpassed Three Heavens, summon forth from within my body the Three-and-Five Merit Officers, the messengers of the offices of the left and right, the relay dragon-riders of the left and right who bear incense, the Golden Lads who attend the incense, the Jade Maidens who carry words and scatter flowers, together with the on-duty talisman officers of the Five Emperors and the incense officials and messengers assigned to this day—thirty-six of each kind. All the divine officers who come forth at the summons shall set their attire in solemn order, their robes and caps bright and clear, wearing their cap ornaments. They go to report to the earth god of this place and to the gods and perfected ones of the locality.

I now perform the rite of refinement and deliverance, ascending the altar to present a reverent memorial. The intention and sincerity I wish to set forth have already been submitted in full. Now I issue the official dispatch—characters are missing in the original text at this point—and pray that the Qi of the Five Numina and the Mysterious Origin of the North descend and flow into our bodies, so that the sincerity of my memorial may be swiftly conveyed and arrive directly before the Unsurpassed, Supremely Perfected Three Treasures and the Ancestral Master and Lord of the Teaching, the Purple Sovereign Thearch of the Mysterious Heavens.

Before the throne.

The cantor leads the chant: Please declare your ritual offices.

The named servant, so-and-so (the Daoist priest presiding over the Keyi (liturgy), whose personal name is for the moment lacking), in fear and trembling, knocks his head upon the ground and bows twice, and respectfully announces to the Celestial Worthies of the Three Realms of the Three Pure Ones (Sanqing), the Most Venerable Jade Emperor of the Vast Heaven, the Great Emperor of Purple Tenuity at the North Pole Who Subdues Demons, the Heavenly Sovereign Great Emperor of the Gouchen Stellar Palace, and the Sovereign Earth Empress who receives Heaven and models herself upon its law; to the True King of the Divine Empyrean, the Great Emperor of Long Life, the Celestial Worthy of the Great Unity Who Seeks Out Cries and Relieves Suffering, the Celestial Worthies of the Numinous Treasure of the Ten Directions, the Five Elder Supreme Emperors of the Five Directions, the Supreme Emperors Who Give Birth to Spirits in the Nine Heavens, and the Imperial Lords of the Thirty-two Heavens; to the Compassionate Father, the Wood Duke of Eastern Florescence and Primordial Yang, the Primordial Lady, Golden Perfected Grandmother of Western Numinosity, the Imperial Lord of the Great Yang of the Solar Palace, the August Sovereign of the Great Yin of the Lunar Palace, the Stellar Lords of the Southern Dipper Who Fashion Souls, and the Stellar Lords of the Northern Dipper Who Cast the Po-souls; to the Great Emperor of the Vermilion Mound at the Southern Pole, the venerable deities of the Upper Palace of Nanchang who superintend destiny and registers, prolong life and augment allotted years, and refine and transform, the great deities who restore the bodily frame, raise the dead, and oversee birth, the Perfected of the Nine Floresences who preside over refinement, and the true governors of the upper and lower Fire Offices of the Vermilion Mound at Nanchang; to the Great Emperors of the Three Officials of the Three Primes and Three Grades, the True Lords of the Five Masters of the Numinous Treasure, the Primordial Lady of Zhengyi (Orthodox Unity) of the Western Jade who presides over the rites and soars to Heaven, and the True Lords, High Ministers of the Three Departments of Thunder; to the Ancestral Master and Lord of the Teaching, Master-Minister of Jade Vacuity, the Purple Sovereign and Supreme Emperor of the Dark Heaven, the Ancestral Master, Perfected Sa of the Western River Who Relieves Suffering, and the ancestral masters who transmitted the methods of the ritual lineages of Qingwei, Lingbao, the Purple Court, Fengdu, the Eastern Peak, and others; to the True Lords of the Five Offices of Tongchu Who Gather Souls, the Fire Official of the Great Yang, the Water Official of the Great Yin, the Great Emperor of Fusang of the Water Bureau, the envoys of the fire marsh and water pool in the Office of Salvation through Refinement at Nanchang, the venerable deity of the Jade Pupils Who Refines Substance, the venerable deity of the Golden Liquor Who Refines Form, the Divine Lord of the Vermilion Bird of the stems Bing and Ding, the venerable deity of the Yellow Blossoms Who Cleanses Form, the Primordial Lady and Water Mother of Stone Radiance, the Divine Lord of the Dark Warrior of the stems Ren and Gui, the envoy of the Cold Pool of the Northern Capital, and the venerable deity Who Transforms the Hun-soul and Nurtures the Po-soul; to the Great Generals of the Twelve Qi (vital energy) of Primordial Chaos Who Transform and Give Birth, the Great Sage of Celestial Medicine, the Two Marshals He and Qiao of the Divine Tigers, the relay officers of the jiao-dragon of the Mysterious Capital and the lads of the Fire Office who carry the memorial slips, the envoys of the talismanic mandate of the Nine Dragons, and the Five Numinous Lads of the Five Directions; and to the presiding deities of the jiao altar (the ritual altar on which Daoist rites of prayer are performed) together with all the awe-inspiring spirits in attendance.

We earnestly beg all you venerable deities, in your compassion, to examine this matter and bear clear witness. At present, your servant has been charged to perform a ritual service for so-and-so, a deceased person who revered the teachings of the Dao (the Way) and for whom a memorial offering of salvation through refinement is sought. This person has already left the world, and whether the destination is ascent or sinking cannot be known. Relying on the compassion of the Most High Patriarch of the Dao, we have purposely established this mysterious liturgical rite in order to cleanse and refine the deceased. We respectfully draw upon the power of mysterious creative transformation, so that the deceased may ascend and be liberated.

Your servant is fortunate, through karmic affinity from a former life, to venture to carry out this secret method. How true water and true fire rise, descend, and circulate in transformation, your servant does not yet understand in its efficacy; how the numinous residence and the numinous source are harmonized, your servant likewise does not know in the root of their dryness and moisture. If one does not rely on the power of the Great Dao, how can the deceased be refined? Your servant can only, with an earnest heart, presume to implore you lofty perfected ones to condescend to hear.

We earnestly beg all you venerable deities to ride in carriages of five-colored drifting clouds and to raise banners streaming with ninefold light; may the golden lads and jade maidens be solemn in bearing, and the generals, officers, and divine troops majestic in their power. May you descend to the ritual altar to preside over and witness the rite of salvation through refinement. The relevant memorial has been prepared, and it shall now be respectfully read aloud.

Proclaiming the Memorial to the Purple Emperor

When the reading of the guanwen is finished, the Gaogong (the ritual master who presides over the Zhaijiao purification ritual) recites aloud:

I have heard that the Jing-Qi (essence and vital energy) of the sun and the radiance of the moon shine broadly upon the human world, and that the fire of Li in the south and the water of Kan in the north together nourish all living beings. If the hun and po are to gather once more within body and spirit, one must take refuge in the compassionate power of creative transformation.

I respectfully hope for the compassion of the Venerable Master, that true water and true fire may be specially bestowed and descend upon the Huachi (the sacred pool used in the ritual for the liandu, the refining and deliverance of souls), and that I may be permitted to perform the liandu for the departed souls. With wholehearted sincerity I pray that a decree be issued to announce and summon: the Perfected One in the sun, Blazing Light, Cavernous Illumination, and Great Simplicity; the Lad of Firelight; and the Lad of the Fire Bell, the characters for whom are corrupt and damaged at this point in the original text; the Lady in the moon, of Yellow Blossoms, Stone Radiance, and Flowing Light; the Lad of Round Light; and General Jielin; the two thunder gods Gou and Bi, of Yin-Yang, at the Thunder Gate; the Four-Eyed Elder and the Northern Elder Gaodiao in the retinue of Tianpeng; the three White-Owl spirits, the great beast of the long skull, and the Four Great Generals; the four primal spirits Chen, Tang, Song, and Xue; Marshal Chen of Great Mystery Who Severs □; Marshal Wen of the Li Palace Who Expels Evil; Great General Yiqi, the talisman envoy who pursues consumption, seizes pestilence, and opens the heart; Marshal Wen of the Earth Gods, who upholds the numinous and manifests martial power; Marshals Zhao and Tao, who govern water and fire; Great God Zheng, envoy of the water pool, and Great God Bai, envoy of the fire marsh; the two great generals who guard the male and embrace the female; Great God Wang Who Sets Aside Duty and Severs Kindness; the Great God Who Unites Form and Restores the Body; and the great gods born of the transformation of the twelve Qi of Primordial Unity.

May all these deities descend together upon the ritual altar at this moment and assist me in performing the liandu, so that the karmic obstructions and defilements of the departed souls who receive it may dissolve, their grievances, enmities, resentments, and offenses be utterly destroyed, and, by the merit of the ritual, they may be entrusted to transformative rebirth and, according to each one’s own causes and effects, transmigrate and receive new life.

Heedless of my own ignorance, I presume to undertake this ritual. I rely entirely on the protection of all the true gods and on the true power of the orthodox Dao (the Way) that they bestow. May the Qi of the Dao, the Qi of life, and the Brahma Qi (the different levels of primordial Qi spoken of in Daoist ritual), together with the true Qi of the three lights of sun, moon, and stars, flow into my body. May I, by means of the compassionate divine light, bring this sublime ritual to completion. All true water and true fire I earnestly beg to fly into the bright pool, so as to fulfill the tokens of authority and the efficacy that this ritual requires.

I offend the awesome majesty of the Dao. With reverence I contemplate from afar its mysterious grace, and inwardly I pray to receive a luminous response.

The Gaogong, the Daoist priest who presides over the Keyi (liturgy), first employs the method of transforming the spirit, setting in place a fire marsh and a water pool so that water and fire mingle with one another.

In his heart he silently recites the secretly transmitted formula for raising the soul, and then, before the seats of the deities, he intones the words of blessing.

The Gaogong ascends the ritual seat, pinches incense in his left hand, and silently intones: This stick of incense gathers the clouds of the Three Pure Essences and sends forth the Qi (vital energy) of the Seven Numina. Within the Cinnabar Valley, Jing (essence) circulates; Li fire and Kan water blend together and converge into the pure essence of golden florescence. The Mysterious Terrace nurtures numinous beauty; Yin-Yang, female and male, unite, revealing the auspicious signs recorded in the jade casket.

The incense is lit and placed in the censer. Burned in the censer, it is offered toward the distant void.

With reverence, offering is made to the Primordial Dharma King and to the Celestial Treasure of Dongzhen (Cavern of Perfection, one of the Three Caverns), requesting that a rite of salvation and deliverance be performed for the departed souls. May they dissolve a thousand faults and wipe away ten thousand sins; may their spirits ascend in the realm of Northern Gloom and receive the compassionate grace manifested by the white slips; may they attain deliverance in the land of the Southern Mound and receive the favor brought by the cinnabar talisman. May lawsuits arising from the ancestral graves no longer implicate the household, and may calamity no longer fall upon later generations.

The Gaogong pinches incense in his left hand and prays: This stick of incense receives the Jing of the Moon Grotto and is nurtured by the numinous beauty of the Root of Heaven. It raises purple smoke that soars into the azure void, causing the spirits of the yang world to shine with radiance; it also turns into colored mist that drifts along the Yellow Path, so that the shades of the yin world likewise display auspicious signs.

The incense is lit and placed in the censer. Burned in the censer, it is offered toward the distant void.

With reverence, offering is made to the Most High of the Jade Apartments and to the Numinous Treasure of Dongxuan (Cavern of Mystery), requesting that a rite be performed for the ancestral souls who are to be saved and delivered. May each of them clearly realize a pure and upright nature and suddenly awaken to the original root of life; by means of the golden slips may they leave the dark underworld and, upon hearing the Jing (scripture), awaken to the Dao (the Way); relying on the jade talisman may they be delivered and raised in rank, refine and transform their bodily form, and become Perfected Persons. May they peacefully enjoy the joy of Wuwei (non-action) and wander in freedom.

The Gaogong pinches incense in his right hand and prays: The fragrance of this stick of incense rises through the Three Realms, and the Qi of the Five Numina gathers within it. It illuminates the jade florescence of the earth’s places of numinous beauty, its flame emerald and crystalline; it also bestows golden radiance upon the flowers of the heavenly realm, causing the mysterious light to shine in brilliant splendor.

The incense is lit and placed in the censer.

Burn incense in the censer, and from afar make offerings toward the empty void.

With reverence we invoke the exalted ones of the Dao (the Way) and De (Virtue), and the divine treasures of the Dongshen (Three Caverns tradition; the venerable deities and sacred scriptures and implements of Daoism). May the host of this ritual, so-and-so, receive the blessings of the Lord of the Eastern Florescence, and may the Elder of the Southern Pole add to their years. May their family flourish through the generations and bring forth many talents, advancing like the great roc soaring ten thousand li through the clouds. May their descendants stand out like tall, graceful trees on high branches, their names carried far and wide. May they practice the Odes and rites in places wreathed in pine and creeper, and spread the teaching of song and strings in their home village.

(After striking the chime, proclaim:) Heavenly Venerable of Taiyi, Savior from Suffering.

(The Gaogong, the Daoist priest who presides over the ritual, proclaims this directly.)

Reverently we say: Heaven is the father and Earth is the mother, the root from which all things are conceived and begin to grow. Yin-Yang (the complementary forces of the cosmos) shape the living being: condensed Yin Qi (vital energy) forms the po, and condensed Yang Qi forms the hun, and so a life arises with both bodily form and spiritual awareness. Each being has its own nature and destiny, and only by keeping that nature pure and true does it avoid losing the source of its life. This holds all the more for humans, the most spiritually gifted of all creatures. Human beings receive the constant Dao bestowed by Heaven, and the good and evil done in a lifetime may bring corresponding retribution, leading to either ascent or descent. The body will in the end decay, and the Shen (spirit) cannot avoid transformation; reincarnation is hard to escape. And so, after death, the hun and po drift apart in the realm of darkness. Through long ages of gloom and calamity, once the burden of sin is exhausted, a turning point will finally come. If the soul can rise toward the sun on the morning light, its spiritual nature will be preserved and it may hope to attain true enlightenment. [Note: the original text is repetitive and incomplete at this point; the above is an interpretive rendering based on the sense of the passage.]

We revere the Supreme One, who spreads the great Dao widely, as if building a bridge to deliver all beings. With a heart that cherishes life, the Supreme One practices compassion and has handed down authentic liturgical methods to save the world. Following the ritual formulas, the practitioner uses the Water of Heaven's One and the Fire of Earth's Two to refine the hun and po, bringing fire down and water up. The practitioner also uses the images of Dui-seven transformed into the Tiger and Zhen-three transformed into the Dragon to guard the Golden Elixir, so that Dragon and Tiger answer one another. Without the union of water and fire, how could the original form be restored? Without the joining of Dragon and Tiger, how could the Shen and the soul be preserved? Through this, life is made to return, and the rite is called Liandu (refining and deliverance).

Red lead and black mercury (symbolic substances in alchemical practice) represent the spiritual nature of the officiant. The officiant joins their own spirit with that of the deceased, and joins the Dao-body symbolized by the Crimson Palace and the Dantian (energy centers within the body, used in inner cultivation) with the Dao-body of the deceased. The officiant then draws on the Qi of the five organs (liver, heart, spleen, lungs, and kidneys) and on the essences of the Five Phases (Metal, Wood, Water, Fire, and Earth) to nourish and reshape the deceased.

At this moment the images of the sun, moon, and stars are arrayed, and the Water-and-Fire Flowery Pool (the altar fixture in the ritual that symbolizes refining and transformation) is set up. Following the teachings handed down by the Purple Emperor, the officiant refines the hun and casts the po anew, and commands the officials of the Southern Palace (Daoist divine officials) to manifest and assist, cleansing the substance of the deceased so that their form may be preserved. May the departed souls who receive deliverance at this altar, having been refined, return to their root and receive anew the essences of the Five Phases. May they cut off the root of reincarnation and escape death, and once again become the most spiritually gifted of all beings. May this ritual accord with the sincere intentions of the host, extend the teachings of the Purple Emperor, and together proclaim the sacred names, as we reverently receive the radiant grace of the divine powers.

The officiant strikes the chime to open the rite.

The “Celestial Worthy of Limitless Salvation” (Duren Wuliang Tianzun) is respectfully invited.

The Gaogong (the Daoist priest who presides over the ritual) recites directly:

The departed soul is addressed as follows. The human form is only a temporary joining of the four elements—earth, water, fire, and wind. Itching, illness, and pain of every kind entangle body and mind and become suffering. One should consider that the sickness and pain the departed endured while alive in the yang world may still remain in the yin realm. Although death has now come, the former body and its afflictions have not yet been removed. The suffering of illness and all inauspicious signs must first be cleared away before the soul can unite with the true Dao (the Way).

This office cautiously summons the Envoy of the Heavenly Physician, the Merit Officers Who Treat Illness, the Numinous Lads Who Taste Medicines, the Divine Officers of Needle and Stone, the Healing Officials of the Six Offices, and the Merit Officers of every department. In accordance with the talismanic mandate of the Purple Sovereign, Supreme Emperor of the Mysterious Heaven, vital Qi (vital energy) is first gathered for the departed soul and the body is healed. All illnesses of this life, together with the karmic conditions of former lives and the roots of suffering, are dissolved. Blood defilement is washed away, and form and spirit (Shen) are set in order, so that the talismanic mandate may restore the innate nature to numinous clarity and the soul may receive refinement and transformation.

(An attendant burns the talisman of the Heavenly Physician.)

The Primordial Worthy of Jade Clarity (Yuqing Yuanshi Zun, a revered Daoist deity) commands the deity of the Heavenly Physician to descend,

so that forms wholly withered and decayed may be restored to wholeness, and beings of heaven and humankind may be universally rescued and delivered.

(The Gaogong gathers the Qi of the Five Directions and sprinkles it over the place on the altar where water and fire intermingle.)

The Most High, in compassion, issues the talismanic mandate, and the talisman of the Heavenly Physician is burned.

The Primordial Worthy of Jade Clarity commands the deity of the Heavenly Physician to descend:

so that forms wholly withered and decayed may be restored to wholeness, and beings of heaven and humankind may be universally rescued and delivered.

(The Gaogong gathers the Qi of the Five Directions and sprinkles it over the place on the altar where water and fire intermingle.)

Note: “Shengqi” refers to the Qi of life summoned and gathered in the ritual; “the Qi of the Five Directions” refers to the Qi of the east, south, west, north, and center. In the original text the passage from “wind” to “unite with the true” appears twice; the translation retains it in accordance with the original.

The Supreme One (Taishang, the Daoist honorific for the highest deity), in compassion, issues the talismanic decree (the divine command and its Fulu, or talismans and registers). The living are preserved, and the dead are made whole and restored to life. Body and Shen (spirit-consciousness) become wondrous, ascending to the Jade Hall to attend the celestial court. May the Five Qi (the five primal energies that form heaven, earth, and all things) flow freely, and may the roots of evil be dispelled.

Hongyao assists the Zhen position on the left, enabling those who are paralyzed and contracted to stretch their limbs. Mozhen assists the Dui position on the right, enabling those who are withered and crippled to recover their steadiness. Mala stands at the Li position below, enabling the lame and the sick to rise and walk again. Momo stands at the Kan position above, enabling ears to hear clearly and eyes to see sharply. Lingbao stands at the Jade position in the center, enabling the body to become strong and light.

The Green Emperor, at the Mao position, safeguards the hun and po souls, keeping the vitality of the liver's Wood ever vigorous. The Red Emperor, at the Wu position, nourishes the primal Qi, keeping the heart's Fire bright and unobstructed. The White Emperor, at the You position, attends the po soul, keeping the lungs' Metal growing and strong. The Black Emperor, at the Zi position, opens the channels of the blood, keeping the kidneys' Water clear. The Yellow Emperor presides over the center, keeping the spleen's Earth at peace. When Brahma Qi (the pure, primordial energy of the prior heaven) fills the Heavenly Net, one naturally attains the realm of the Perfected. Corpses are revived, and white bones become human again. Those on the brink of death are rescued, and those whose breath has ceased regain life. The Nine Qi unite, the ten directions respond, and all are transformed and ascend to the realm of Highest Clarity.

The Gaogong (the officiating priest who leads the ritual) then chants:

The beings of the four modes of birth, the six paths of rebirth, and the ten classes of sentient creatures have passed through every kind of death and suffering, and now all are fulfilled. Once the light of heaven receives them, the talismanic decree takes effect.

The Shizhi (the priests assisting in the ritual) burn the Blood Lake Talisman and the Qinglou Talisman (Fulu used to deliver departed souls and dissolve the sins and suffering of the underworld), and all chant:

Supreme Elder (Taishang Zhangren, a revered Daoist deity), receive the deceased and guide them up to the Southern Palace. As the Three Palaces undergo transformation, their lives are naturally preserved. The radiance of the Sovereign of the Sun Palace shines upon the world below. The August Lord of the Moon Palace washes away the sufferings of the Blood Lake. The Primal Sovereign descends and pours out the talismanic decree, causing it to take effect.

The Shizhi burn the Blood Lake Talisman and the Qinglou Talisman, and all chant:

Supreme Elder, receive the deceased and guide them up to the Southern Palace. As the Three Palaces undergo transformation, their lives are naturally preserved. The radiance of the Sovereign of the Sun Palace shines upon the world below. The August Lord of the Moon Palace washes away the sufferings of the Blood Lake. The Primal Sovereign descends and nourishes all living beings. To the Attendant Officials of the Celestial Court (the divine officials in charge of the relevant heavenly affairs): may sinful karma be extinguished in the Three Evil Paths (the three realms of suffering: hell, hungry ghosts, and animals). May a mighty flood wash away all defilement and cleanse the ferry crossing of the underworld. Following the Jade Calendar of Primal Yang, accumulate good deeds and establish merit. When the Three Realms recommend and approve, the bone structure of the deceased will accord with that of the immortals and the Perfected. Good works rise to heaven, and the long night of darkness is lit again. The number of Nine Yang returns to Yang, and the number of Six Yin summons Yin. As Yin-Yang unite, the decree commands the gate of death to be shut.

The Shizhi burn the Brahma Division Womb Talisman, and all chant:

The Three Pure Ones (Sanqing, the highest deities of Daoism) manifest their supreme and wondrous transformation, establishing form according to the two modes of Yin-Yang. The hun consciousness is refined, responding to the subtle workings of the mysterious Shen. May the meridians flow freely, may the hundred bones and the four limbs be complete throughout the body, and may the five organs be whole, and then may the deceased ascend to the Purple Tenuity Palace of Heaven.

The Shizhi burn the Brahma Emergence-from-the-Womb Talisman, and all chant.

The Lord on High sends down an imperial command, opens the gates of darkness, burns away all defilement, and enables the dead to obtain new life swiftly.

The liturgical attendant recites the “Brahma Talisman for Cleansing the Embryo,” and the assembly recites in response:

Wondrous numinous Qi (vital energy) comes from Taiwei, one of the celestial stellar palaces. Carefully refined, it is subtle and far-reaching. The souls of the dead are delivered and gain passage into the realm of Wuwei (non-action). Heaven manifests signs and carries out the refinement and deliverance, so that the souls of the dead are transformed. All ten classes of orphaned souls attain thorough clarity and are changed into immortal-like forms, and the Three Palaces—the upper, middle, and lower palaces within the body—all grow bright. The nine orifices, the apertures of the body such as the eyes, ears, nose, and mouth, are completed one by one, so that they may be reborn on high in Nanchang, the place in Daoism where the souls of the dead undergo refinement and ascent.

The liturgical attendant recites the “Brahma Talisman for Purifying the Corpse,” and the assembly recites in response:

The Qi of the Five Phases (Wood, Fire, Earth, Metal, Water) circulates through the body, while the Qi of the three luminaries—sun, moon, and stars—soars and drifts aloft. The souls of the dead are changed into immortal-like forms, and the Three Palaces all grow bright; the nine orifices are completed one by one, so that they may be reborn on high in Nanchang.

The liturgical attendant recites the “Brahma Talisman for Purifying the Corpse,” and the assembly recites in response:

The Qi of the Five Phases circulates through the body, while the Qi of the three luminaries—sun, moon, and stars—soars and drifts aloft. A wondrous liquor pours downward, and jade liquid penetrates deep into the dark places. The hun-soul and Shen (spirit) grow clear, bright, and upright; they return upward to Heaven, join the host of deities, and roam in Yujing, the dwelling of the Celestial Emperor. The heavens grow clear and bright, the breath pure and clean, and five-colored radiance shines on high. Sun and moon emit their brilliance, pouring it forth to infuse and refine the forms of the dead. The refined essence of Shen and Qi is nourished from within, and Jing (essence) and Qi are refined and nurtured with fragrant hot water. Light shines everywhere and is reflected in Shangqing, the higher celestial realm spoken of in Daoism. Qi is no longer soiled by the dust of the world, and the five viscera take in numinous Qi. Karmic offenses are extinguished amid the Three Paths—the three evil destinies of hell, hungry ghosts, and animals—and calamities disperse in the Nine Darknesses, the depths of the underworld. The roots of evil are cut off, and blessings arise of themselves. Today a great vow is made, and an oath is proclaimed before all the deities. The dead personally receive liberation and ascend into the Imperial Homeland, the immortal realm where the Celestial Emperor dwells. Swiftly, swiftly, in accordance with the statutes and commands, let it be carried out.

The Celestial Worthy of Primordial Beginning, a revered deity of Daoism, sends down a talismanic command to deliver the souls of the dead. Blood-defilement and corpse-filth are removed, and baleful Qi is stilled. The seven fluids, the seven bodily humors within the body, are poured in, and the five viscera are thereby brought into being. If one constantly recites the divine incantation, one may return to the Imperial Homeland. Swiftly, swiftly, in accordance with the statutes and commands, let it be carried out.

The Celestial Worthy of Primordial Beginning sends down a talismanic command to deliver the souls of the dead. Blood-defilement and corpse-filth are removed, and baleful Qi is stilled. The seven fluids are poured in, and the five viscera are thereby brought into being. If one constantly recites the divine incantation, one can proceed smoothly, attain free passage, and accord with the correct Way (“yuan heng li zhen”). Swiftly, swiftly, in accordance with the statutes and commands of the Supreme Lord of Primordial Beginning, let it be carried out.

The Gaogong, the Daoist priest who presides over the Keyi (liturgy), absorbs the Qi of the five directions and the Qi of the three luminaries, bestows them upon the souls of the dead, and silently recites:

Within the true Qi there are deities: the Great Lord of Long Life, Lordling Wuying, the Venerable Spirit Baiyuan, Taiyi the Director of Destinies, Taokang, and Heyan. They hold the Fulu (talismans and registers), protect nature and life, and nourish the root of life. They roam above in Shangqing and pass in and out of Hua□2; they range throughout the darkness of the eight directions and penetrate into the most subtle places. They also descend to guard the human body, dwelling securely in the Niwan, the inner-landscape palace above the head, and the Jianggong, the inner-landscape palace of the heart. They regulate the five Qi within the body and bring the hundred spirits to merge as one. Through ten transformations they cause the numinous Qi to turn back, and the myriad Qi together become immortal.

The Zhiqing (the Daoist office in charge of the qing) strikes the qing, and the assembly raises the chant: “Heavenly Worthy (Tianzun) of the Fire-Refined Cinnabar Realm.”

The Gaogong (the ritual master who presides over the liturgy) summons the officers and generals of fire-refining, respectfully inviting the Master of Flowing Fire of the Cinnabar Heaven, the Perfected of Liandu (refining and salvation), the Envoy of the Fire Pool, the Lad of the Fire Pool, the divine clerks of the Fire Bureau, Huiling (the Returning Spirits), and the assembled immortals of the myriad Qi (vital energy).

The Zhiqing strikes the qing again, and the assembly raises the chant: “Heavenly Worthy of the Fire-Refined Cinnabar Realm.”

The Gaogong once more summons the officers and generals of fire-refining, respectfully inviting the Master of Flowing Fire of the Cinnabar Heaven, the Perfected of Liandu, the Envoy of the Fire Pool, the Lad of the Fire Pool, the divine clerks of the Fire Bureau, Marshal Gou of the Loyal and Filial Yang Thunder of the Thunder Gate, together with the officers and generals, clerks and soldiers, and soul-guiding envoys of every rank in the Purple Sovereign’s Liandu rite. They are asked to lead the souls of the dead into the fire marsh to undergo refining and salvation, so that the karmic defilements of those souls disperse like smoke, grievances, enmities, and faults are extinguished like ashes, dread bound to bodily form is removed, and they may once again obtain a human form and substance. All of this is to be carried out swiftly in accordance with the talismanic mandate of the Purple Sovereign, Supreme Emperor of the Mysterious Heaven.

The attendant officiant burns the fire-refining talisman in the fire marsh. The assembly recites the Middle Chapter of the Primordial Beginning.

The Gaogong recites in silence:

The lord of the south is the Jing (essence) and Qi of the Red Emperor. The words “荧媸拐撸” cannot be reliably understood. Generals Bing and Ding. The Vermilion Bird, spirit of blazing fire, shines with intense brilliance; it is the fierce Yang Jing. The Five Phases (Wuxing: Wood, Fire, Earth, Metal, Water) impel creation and transformation and bring the myriad things into being. The Heavenly Emperor has already issued a command, and the envoys must obey: gather in the dead, summon back their hun and po, and refine and transform their bodily forms.

With light flashing from both eyes like lightning, the Gaogong forms a hand seal with the left hand to arouse the fire of Wu, exhales the he breath and sends it into the fire, and visualizes the true fire blazing fiercely in the fire marsh. The assembly recites:

O Shen (spirit) of blazing Jing, the Three Terraces pour forth light. Refine the embryonic form and change its form and substance; refine the hun and po and make them new. Foul Qi perishes and rides the smoke as it rises and departs; Yin Qi disperses, and Yang Qi is harmonized and at ease. Jing and Shen grow ever more robust, and one enters the homeland of fire. Mingled with the Nine Qi—the nine kinds of primordial Qi—all return to the Void Sovereign. Vast Heaven has already issued a command, bidding flowing metal to scatter its radiance. The Nine Heavens shine forth in brilliance, forever correct, firm, and auspicious.

Visualize the souls of the dead receiving refining and salvation in the fire marsh: Yin Qi disperses, Yang Qi is harmonized and at ease, Jing and Shen grow ever more robust, and they enter the homeland of fire; mingled with the Nine Qi, all return to the Void Sovereign. Vast Heaven has already issued a command, bidding flowing metal to scatter its radiance; the Nine Heavens shine forth in brilliance, forever correct, firm, and auspicious.

The wording “荧媸拐撸” in the original is suspected of textual corruption and cannot be definitively explained.

The spirits of the Six Jia and the Six Yi refine and regulate your liver channel, so that you bring forth an awe-inspiring divine power, your body grows strong, and your form becomes light and agile. The spirits of the Six Bing and the Six Ding nourish your heart channel and refine and nurture your Shen (spirit) and Qi (vital energy), so that you may attain long life. The spirits of the Six Geng and the Six Xin nourish your lung channel, so that the myriad breaths in the large and small intestines lie hidden and become clear and pure. The spirits of the Six Ren and the Six Gui refine and regulate your kidney channel, so that Jing (essence) and Qi fill the body and the bone marrow rests in peace. The spirits of the Six Wu and the Six Ji refine and regulate your spleen channel, so that you enjoy long life and enduring vision, with bones and flesh light and pure. They refine the body until it is pure, restore the physical form, and at last transform it so that one returns to the Three Pure Ones (Sanqing, the highest divine realm venerated in Daoism).

The Gaogong (the Daoist priest who presides over the ritual) recites the Jade Writ, bestowing green Qi (the green primordial vital energy of Daoism) upon the souls of the dead, and all recite together:

The age of Longhan is vast and boundless, formless and nameless. After the passage of long kalpas, the Yellow Path (Huangdao, the bright road symbolizing the movement of the Great Dao, the Way) appears. Spiritual brightness shines clear and radiant, and the nine souls pour forth Jing and Qi. The Jade Void is clear and luminous; the Great Aurora is lofty, distant, and bright. Qing.

The Gaogong recites the Jade Writ, bestowing green Qi upon the souls of the dead, and all recite together:

The age of Longhan is vast and boundless, formless and nameless. After the passage of long kalpas, the Yellow Path appears. Spiritual brightness shines clear and radiant, and the nine souls pour forth Jing and Qi. The Jade Void is clear and luminous; the Great Aurora is lofty, distant, and bright. The Celestial Worthy of Primordial Beginning opens and transforms the myriad things, and all the heavens appear together. The Dao-Qi of the Three Primes, together with the two Qi of Yin-Yang in Heaven and Earth, jointly gathers and nourishes life. Those already delivered are delivered again; those not yet fulfilled are brought to fulfillment. Those already dead are restored to life; those already withered are made to flourish anew. Whether creatures that creep and stir or beings of the faintest breath, or spirit-kinds in the dark netherworld, whether carried in the womb or still being nurtured in gestation, all attain long life. The dead have reached the end of their allotted years, and their hun souls return to the Three Pure Ones; their po souls receive refining and deliverance and change form in the Southern Palace. This day is auspicious, and all beings obtain light. The Five Emperors inspect and cast their radiance, making it known universally to the myriad spirits. The gods of Heaven and the spirits of Earth, the sources of the rivers in every place, the Five Marchmounts and the Four Waterways, and each famous mountain, the realms of Dongxuan (Cavern of Mystery), Dongxu (Cavern of Emptiness), Dongkong (Cavern of the Void), and Dongxian (Cavern of Immortals), together with the Great Sages of the Limitless and the Most Perfect venerable spirits, all without end inspect and universally deliver living beings. The souls of the dead are cut off from every tie to the mortal world, and their names are entered in the registers of the Mysterious Capital. The true spirits answer the summons universally, and all come to heed the command.

The Gaogong recites alone:

Officers of the Fire Marsh, the refining and deliverance is now complete. Please leave the Fire Marsh and proceed to the water pool to receive refining and deliverance. Let everything be carried out in accordance with the decree of the Purple Sovereign, the Supreme Emperor of the Mysterious Heaven.

After the Zhiqing (the Daoist priest responsible for striking the qing-chime) raises the chime, all recite:

The roots of the Yellow Earth are severed; names are recorded in the Mysterious Capital. The host of the perfected responds universally; all alike come to listen.

The Gaogong recites alone:

Officers of the Fire Marsh, the refining and deliverance is now complete. Please leave the Fire Marsh and proceed to the water pool to receive refining and deliverance. Let everything be carried out in accordance with the decree of the Purple Sovereign, the Supreme Emperor of the Mysterious Heaven.

(The zhiqing gives the cue, signaling that the stone chime be struck.) Celestial Worthy of the Yellow Blossoms That Cleanse Form.

The gaogong (the Daoist priest who presides over the ritual) summons the officers and generals of water refinement:

We respectfully summon the Eastern Well of the Heavenly River, the Great Spirit of Jade Pupils and Yellow Blossoms, the Perfected of refinement and salvation, the envoys of the water pool, the lads of the water pool, the divine clerks of the Water Bureau, Marshal Bi of Loyal and Filial Yin Thunder of the Thunder Gate, and all the officers and generals, clerks and soldiers, and soul-guiding envoys of the Purple Emperor’s rite of refinement and salvation. We ask you to lead the souls of the dead into the water pool to receive refinement and salvation, so that their karmic obstructions and defilements disperse like melting ice, their grievances and impurities are thoroughly washed away, their Shen (spirit) gathers in Taiyin (the dark realm of the underworld), and they regain a human body. All of this must be carried out swiftly in accordance with the talismanic command of the Purple Emperor, the Supreme Emperor of Mysterious Heaven.

The attendant on duty burns the water-refinement talisman (Fulu) and casts it into the water pool.

The assembly recites the middle section of the scripture (Jing).

The gaogong silently intones:

The lord of the North is the Jing (essence) and Qi (vital energy) of the Black Emperor; the envoy of Chenxing (Mercury), the two generals Ren and Gui; the Yin spirit of Xuanwu, the Dark Warrior, a voice pure and austere. The Five Phases (Wood, Fire, Earth, Metal, Water) turn the work of creation, and the myriad things grow thereby. The Celestial Emperor has already issued his decree, and the envoys must obey: summon the souls of the dead and irrigate and refine their bodies.

The gaogong exhales through the nose, imagining the Qi turning into water and entering the water pool; with the left hand he forms the “tiziwen” hand seal and blows breath into the pool. He visualizes the true water in the pool as vast and boundless.

The assembly recites:

Eastern Well and Yellow Blossoms, the royal essence of Stone Radiance; Flying Mystery, Mother of Waters, golden body and jade fluid. The waters flow on without cease, and the pool is filled without end. Nine dragons irrigate it, and the three lights—sun, moon, and stars—send down their essences. Immortals breathe forth moistening Qi, raising up and refining the souls of the dead. Within and without, the souls become bright and clear; surface and interior alike are made pure. The hundred joints and nine orifices of the whole body are nourished by primordial Qi; the spirits of the five viscera and six bowels are spontaneously reborn. Knots and stagnations in the womb-caul open with the flow of water; the root of death is cut off, and the root of evil sinks away. I now refine the souls of the dead, so that the deceased body and the soul are transformed; the original root is restored, the appearance is changed, and they become a jade body with a golden countenance. Defilement is washed away, they are transformed and lifted up, and they fly aloft to the Purple Court.

Visualize the souls of the dead receiving refinement and salvation in the water pool.

The assembly recites.

The Purple Tenuity Yellow Book is called the “Great Mystery” (Taixuan). The water of lunar efflorescence is taken up and used to nourish the po (corporeal souls) and harmonize the hun (ethereal souls). Within the body a clear, still, pure, and plain Qi (vital energy) is nurtured and set in motion from the body’s mysterious pass (the vital aperture through which the movement of Qi enters and leaves in cultivation). The Lady of the Five Numina, who stores Heaven and conceals Earth, sends forth nine rays of light that illuminate the Mud Pellet (Niwan—the divine mansion that Daoism locates above the human head). Yellow Qi intermingles with yin efflorescence, and from this the yang Jing (essence) is refined and transmuted into immortality. The nine hun are bathed and made to wear the crown of the golden dawn. The perfectly full and luminous power of Shen (spirit) opens and proclaims that the Jade Embryo (the embryonic form that in Daoist cultivation symbolizes the immortal body) is thereby brought to completion. Resplendent lights shine upon one another, fragrance circulates, and the vital fluids are washed and refined. The nine yang transform together, and the mysterious, harmonious Qi sends down vital fluid. The Primal Radiance (the primordial light of the beginning, as Daoism speaks of it) coils and circles, winding down to descend upon my person. Thereupon one ascends in flight to the upper palace and, with penetrating clarity, beholds the immortal gate-towers of precious jade.

The Gaogong (the ritual master who presides over the ceremony) proclaims the jade writ, summons the azure Qi of the central heaven, and blows it forth to spread over the souls of the dead.

One then intones:

Dragon light shines upon dragon light, fragrance circulates, and the vital fluids are washed and refined. The nine yang transform together, and the mysterious, harmonious Qi sends down vital fluid. The Primal Radiance coils and circles, winding down to descend upon my person. Thereupon one ascends in flight to the upper palace and, with penetrating clarity, beholds the immortal gate-towers of precious jade.

The Gaogong proclaims the jade writ, summons the azure Qi of the central heaven, and blows it forth to spread over the souls of the dead.

One then intones:

The Qi of Longhan is vast without bound, formless and nameless. Passing through remote myriads of millions of kalpas, the Yellow Path (the celestial course that symbolizes the movement of the Great Dao, the Way) is thereby opened and made manifest. Shen and Qi grow limpid and bright, and the nine hun breathe in and out essential Qi. The Jade Void (the pure and empty realm where Daoist immortals dwell) is clear and unsullied, and the Great Aurora is lofty, distant, and luminous. The Celestial Worthy of Primordial Beginning opens the transformation of the myriad beings, and all the heavens gather as one. The Dao-Qi of the Three Primes (the Dao-Qi contained in the three primes of Heaven, Earth, and Water), together with the two Qi of Yin and Yang (Yin-Yang), jointly gathers and nourishes life. Those already delivered continue to be delivered, and those not yet brought to fulfillment are fulfilled; the dead are restored to life, and the withered flourish again. Whether creatures that wriggle and move, lives so minute they can scarcely be seen, or all the spirits of the dark unseen—all that conceive and bear in the womb obtain long life. When the allotted years of the dead are ended, their hun return to the Three Pure Ones (Sanqing—the three highest deities revered in Daoism, together with their pure realms); their po receive refinement and deliverance and change form in the Southern Palace (the sacred place in Daoism that governs the refinement and deliverance of the souls of the dead). This day is auspicious, and the dead all receive light. The Five Emperors inspect and cast their illumination, and make it known universally to the myriad spirits. The gods of Heaven and the deities of earth (the spirits of the land), together with the sources of every river, the Five Marchmounts and Four Waterways (the five great mountains and the four great rivers), and the famous mountains of every place, all hear as one. The divinities of the realms of Dongxuan, Dongxu, Dongkong, and Dongxian, the Great Sages of the Limitless and the Most Perfect venerable gods, endlessly and universally examine and save all living beings. Earthly roots are severed, and the name-registers of the dead are entered in the Mysterious Capital (the celestial capital of the immortals, as Daoism calls it). The host of perfected gods responds as one, and all come to heed the command.

The Gaogong recites directly:

Officers of the water pool, the rite of refinement and deliverance is complete. Please lead the souls of the dead out of the water pool to await rebirth and transformation. All that is performed accords with the ordinances of the Purple Sovereign, the Supreme Emperor of Mysterious Heaven.

The chime officer gives the signal (the keeper of the qing strikes the stone chime, indicating that the rite proceeds to the next step).

The Celestial Worthy of Refining and Regeneration (the celestial worthy who governs the refining of departed souls and their renewed generation and transformation)

The Gaogong (the ritual master who presides over the ceremony) recites directly:

Human life is brought forth from the primordial Qi (vital energy) that first took form out of chaos. The Dao (the Way) of Qian completes the male, and the Dao of Kun completes the female. The Imperial Lords respectively bestow life; Taiyi (a Daoist deity) holds the talismanic mandates; the deity Siming, Controller of Fate, allots the span of life; and Taiyi issues and puts the talismanic mandates into effect. The Imperial Lords of the Five Directions oversee the generation of life, and the gods of the Nine Heavens celebrate together. The deity Siming respectfully assents and carries out the command, while the myriad gods offer praise with one voice. The divinities of Heaven and Earth reverently bear witness, and the Three Realms each keep to their own duties. Only through this process of generation and transformation can a person become complete.

Today, at the altar, a rite of deliverance is performed for a certain deceased soul. This soul’s former span of life has already been exhausted; □ it returns to the dark underworld. Its breath disperses, its Shen (spirit) and soul scatter, the body dies, and the physical form is destroyed. Fortunately, its numinous nature has not vanished, and its original true nature has not yet departed. Through transformation it may be generated anew. Taishang (the Daoist honorific for the supreme deity) has a method of its own: by the power of the twelve Qi of Hunyuan (Primordial Unity), the twelve meridians are formed, so that the departed soul may be reborn as a human being. This method is presided over by the Great General of the Transformative Generation of the Twelve Qi of Hunyuan of the Lofty Supreme Shenxiao (Divine Empyrean), Jade Clarity, Mysterious Unity, and Six Yang. Now, carrying out the talismanic method of refining and deliverance of the Purple Sovereign, Supreme Emperor of the Mysterious Heaven, we invite the descent of the pure and upright generative Qi of Taishang and the Brahma-Qi by which the Nine Heavens give birth to spirit, unite them with the upright Qi of one’s own primordial spirit, and then command the various generals and officers to carry out the generation and transformation according to the rite.

The whole assembly is asked to recite devoutly and together the Lingbao Ziran Jiutian Shengshen Yuzhang (the Jade Stanzas of the Numinous Treasure on the Spontaneous Birth of Spirit in the Nine Heavens), with one voice and at an unhurried pace.

Two assisting ritual masters, one holding the water banner and the other the fire banner, lead the assembly in reciting the Shengshen Zhang (Stanzas on the Birth of Spirit). One circles with the course and the other against it, and they perform the method of mutual refining.

The attendant ritual master burns the Fulu (talismans and registers) that cause the kidneys and the bladder to be generated.

The Gaogong silently recites:

The kidney spirit, the Mysterious Perfected Lord, styled Yuying She; General Yang Wenguang of the One Qi of Hunyuan. The bladder spirit, the Lord of Great Vacuity, Chuansong She; General Zhang Tong of the Six Qi of Hunyuan.

Visualize the celestial Qi at the center of the zi position and the Water Qi of the north, swallow them into the Dantian (energy center), and unite them with the Qi of the kidneys and the Qi of the bladder.

(Here the original text contains “heihei,” which is suspected to be a ritual sound or a mark introduced in copying; its meaning is unclear.)

With the One Qi, blow and send it forth six times, so that the departed soul generates kidneys and a bladder.

The Gaogong silently recites:

The palace of the kidney region, the Mysterious Gateway, is round; within it is a child, dark and supremely mysterious.

(One then continues to visualize and swallow the Qi, uniting it with the kidney Qi and the bladder Qi. The original text likewise contains “heihei” here, and its meaning is unclear.)

With one Qi (vital energy), the chui-breath is blown onto the deceased soul six times, so that the deceased soul generates the kidneys and the bladder.

The Gaogong (the ritual master presiding over the ceremony) silently recites:

The palatial chamber of the kidney region is like a mysterious gate-tower, and within it a young child dwells secluded in the realm of mystery. He governs the source of the six bowels and the nine fluids; on the outside of the body he corresponds to the two ears, and he communicates with the fluids of the whole body. He wears a dark azure brocade robe and moves like a coiling dragon; upward he receives the bright roseate clouds, together with the Jing (essence) of the sun and moon. Every illness and calamity should at once be dissolved through visualization. On either side the kidneys are like water-jade, facing one another toward the Gate of Life.

The attending officiant burns the Fulu (talismans and registers) that cause the deceased soul to generate the heart and the small intestine.

The Gaogong silently recites:

The heart Shen (spirit) is named Lord Danyuan (Danyuan Jun), courtesy name Shouling She. The Hunyuan (Primordial Unity) General who commands the two Qi is named Ding Zhong. The spirit of the small intestine is named Lord Tailing (Tailing Jun), courtesy name Shuigu She, and the Hunyuan General who commands the seven Qi is named Li Yuan.

Take the Qi of Middle Heaven within the left Wu writ and the red Qi of the south, swallow them into the Dantian (energy center), and unite them with the Qi of the heart and the Qi of the small intestine. Silently recite “Wala,” then with one Qi breathe out the he-breath seven times and blow it over the deceased soul, so that the deceased soul generates the heart and the small intestine.

The Gaogong silently recites:

The palatial chamber of the heart region is like a lotus in bud, and beneath it a young child dwells in the abode of Danyuan. He governs the harmonizing of cold and heat, so that Yingqi (nutritive Qi) and Weiqi (defensive Qi) circulate in balance. He wears a cinnabar-red brocade robe and garments of jade gauze. Golden bells and a vermilion sash are fastened at his waist, and he sits calm and upright. He regulates the blood vessels and nurtures life, so that the body neither declines nor withers. On the outside of the body he corresponds to the mouth and tongue, and he can breathe forth the five floriate Qi. When a person at the point of death calls upon him, life can likewise be restored; if this method is cultivated for a long time, one can ascend in flight to the realm of Taixia (Grand Aurora).

The attending officiant burns the Fulu that cause the deceased soul to generate the liver and the gallbladder.

The Gaogong silently recites:

The spirit within the liver is named Lord Longyuan (Longyuan Jun), courtesy name Heming She, and the Hunyuan General who commands the three Qi is named Ding Qianshan. The spirit of the gallbladder is named Lord Longyao (Longyao Jun), courtesy name Weiming She, and the Hunyuan General who commands the Eight Killers (Basha) is named Shen Fu.

Take the Qi of Middle Heaven within the left Mao writ and the azure Qi of the east, swallow them into the Dantian, and unite them with the Qi of the liver and the Qi of the gallbladder. Silently recite “Hongxing,” and with one Qi breathe out the xu-breath eight times and blow it over the deceased soul, so that the deceased soul generates the liver and the gallbladder.

The Gaogong silently recites:

The palatial chamber of the liver region is wrapped, layer upon layer, in emerald green, and beneath it is the Azure Lad, the Divine Prince (Qingtong Shengongzi). He governs the various passes and apertures and makes one intelligent and lucid; he wears an azure brocade robe and jade bells.

Harmonize the hun and po (ethereal and corporeal souls) with the bodily fluids so that they are at peace. Outwardly this corresponds to the eyes, which are as bright as the sun and the moon.

Wherever the various ailments gather, Wuying (an inner body deity) is present. Used continuously for seven days, one gradually becomes full and abundant.

When life is failing and the breath is about to cease, visualizing the deities can restore the dead to life. Gather in the hun and po and cause them to return to the body, and one may long remain settled and not scatter.

The attendant officiant burns the talismans for generating the lungs and the large intestine

The Gaogong (chief ritual officiant) silently recites:

Lung spirit Lord Haohua, styled Xucheng, is invited to come and take charge and protect; Chen Zhiyuan, Hunyuan (Primordial Chaos) General of the Four Qi (vital energy); large-intestine spirit Lord Yuanwang, styled Zhihe, is invited to come and take charge and protect; Zhou Ziran, Hunyuan General of the Nine Qi.

The Celestial Qi within the Left You script and the Western Metal Qi—that is, the talismanic Qi associated with the west and with Metal Qi—styled Xucheng, are invited to come and take charge and protect; Chen Zhiyuan, Hunyuan General of the Four Qi; large-intestine spirit Lord Yuanwang, styled Zhihe, is invited to come and take charge and protect; Zhou Ziran, Hunyuan General of the Nine Qi.

Swallow the Celestial Qi within the Left You script and the Western Metal Qi so that they reach the Dantian (energy center; the inner site of cultivation in the lower abdomen), and mix them with the Qi of the lungs and the Qi of the large intestine. Silently recite “Mozhen One Qi” (“One Qi of Needle-Grinding”) nine times, swallow it, and bestow it upon the departed soul, so that the departed soul generates lungs and a large intestine.

The Gaogong silently recites:

The palace of the lungs is like a floral canopy, and within it a youth sits beneath the Jade Pass. The child of the Seven Primordials presides over harmonizing the breath and outwardly corresponds to the nose, at the middle of the body. He wears a white brocade robe and a yellow cloud sash; if the breathing is rapid, the body feels unwell. One should quickly visualize Baiyuan (the inner deity White Prime) and harmonize with the Six Qi. In this way Shen and Qi (spirit and vital energy) may long be preserved, free from harm. Practiced continuously, the body will not become obstructed.

The attendant officiant burns the talismans for generating the spleen and the stomach

The Gaogong silently recites:

Spleen spirit Lord Changzai, styled Anting, is invited to come and take charge and protect; Wang Xianzhi, Hunyuan General of the Five Qi; stomach spirit Lord Lingyuan, styled Taicang, is invited to come and take charge and protect; Zhang Xiu, Hunyuan General of the Ten Qi.

Swallow the Celestial Earth Qi within the Left Yu script into the Dantian, mix it with the Qi of the spleen and the Qi of the stomach, silently recite “Lingbao (Numinous Treasure) One Qi” ten times, and invite Zhang Xiu, Hunyuan General of the Ten Qi, to take charge and protect.

Swallow the Celestial Earth Qi within the Left Yu script into the Dantian, mix it with the Qi of the spleen and the Qi of the stomach, silently recite “Lingbao One Qi” ten times, breathe it out, and bestow it upon the departed soul, so that the departed soul generates a spleen and a stomach.

The Gaogong silently recites:

The palace of the spleen belongs to the Earth Qi of the stems Wu and Ji, and within it are luminous youths dressed in yellow. They can digest grain, harmonize the breath, and govern the teeth. These are the two luminous youths who preside over the Taicang (Great Granary, where the spleen and stomach transform and transport).

The soul sits upright in the nine-storied city of the golden terrace, the body lodged within the Mingmen (Gate of Life), a space one cun square. In the Daoist understanding of internal cultivation, the Mingmen is the vital seat of life.

It harmonizes the Qi (vital energy) of the hundred grains and the five flavors, so that a person no longer grows weak and emaciated, nor suffers harm from illness. The outer foot-long abode (Chizhai)—here referring to the condition shown by the face and the body—has a Qi and complexion that are clear, bright, and fair; the radiance born within also appears outwardly.

Clad in a jade robe of yellow brocade, with a tiger insignia bound at the waist, one single-mindedly visualizes the Three Elders (venerated deities of Daoism) and then ascends lightly in flight, becoming a lofty immortal of long life, far removed from death and calamity.

The attendant on duty burns the talisman (fu) for the transformative generation of the Triple Burner (Sanjiao), the heart, and the pericardial network

The Gaogong (the Daoist priest who presides over the ritual) silently recites:

The spirits of the Triple Burner appear in their ranks. The sovereign spirit is named Xuanyeshe; Wang Zhuoli is the Hunyuan (Primordial Origin) General of the Eleven Qi. The spirit of the heart-pericardium, Lord Chizhu, is named Lingyunshe; Zheng Ming is the Hunyuan General of the Twelve Qi.

With the left hand he forms the Jade-Script mudra (Yuwen jue), draws in the Qi of the mid-heaven together with the Qi of the three colors of the center—blue-green, white, and yellow—and swallows them into the Dantian (energy center), so that they mingle with the heart-pericardium, the Triple Burner, and the heart. The movement of Qi throughout the body congeals and transforms into the Hunyuan General of the Eleven Qi, Wang Zhuoli; the spirit of the heart-pericardium, Lord Chizhu, named Lingyunshe; and the Hunyuan General of the Twelve Qi, Zheng Ming.

Again with the left hand he forms the Jade-Script mudra, draws in the Qi of the mid-heaven together with the Qi of the three colors of the center—blue-green, white, and yellow—and swallows them into the Dantian, so that they mingle with the heart-pericardium, the Triple Burner, and the heart. The movement of Qi throughout the body congeals and gathers into the Qi of the hundred vessels. This Qi is then blown and spread over the soul of the deceased, so that the deceased soul generates the Triple Burner, the heart-pericardium, the joints, and the hundred vessels.

Hunyuan nurtures bodily form and spirit, and governs the quarter of the earthly branch Yin. The spirit Tianlang (Celestial Radiance) presides over Yang Qi and, by transformation, brings forth the organs of the Triple Burner.

The spirit of the single Qi of Hunyuan governs the quarters of the earthly branch Xu and of Qian (a trigram of the Bagua, the Eight Trigrams). The spirit Tianlang presides over true Qi and nurtures the heart-pericardium into being.

The attendant on duty burns the talisman for completing the bodily form

The Gaogong forms the Jade-Script mudra with the left hand, draws in twelve mouthfuls of the true Qi of the five directions, swallows them, and visualizes them transforming into a spirit whose form is like that of an infant, dressed in a robe of white auroral mist, with a round halo above the head. The spirit sends forth auspicious light, which descends and spreads over the whole body of the deceased soul, scatters into the nine orifices, and nurtures the pericardial network into being.

The attendant on duty burns the talisman for completing the bodily form

The Gaogong forms the Jade-Script mudra with the left hand, draws in twelve mouthfuls of the true Qi of the five directions, swallows them, and visualizes them transforming into a spirit whose form is like that of an infant, dressed in a robe of white auroral mist, with a round halo above the head. The spirit sends forth auspicious light, which descends and spreads over the whole body of the deceased soul, scatters into the nine orifices, then gathers again at the tip of the tongue and is blown out from the tip of the tongue and dispersed. In this way the whole body of the deceased soul, the five viscera, the six bowels, the four limbs, and the hundred vessels are all made complete.

The Most High Venerable Deity of Cavernous Brightness (the supreme divinity who perceives the hidden and the subtle) manifests, and radiant splendor comes flying to the Nine Heavens. Jing (essence) and Qi (vital energy) condense, so that the bodily form is brought forth through transformation and the spirit undergoes change. Siming, the Director of Destinies (the deity who governs a person’s lifespan and the registers of fate), unites all powers into one and again differentiates the bodily form into myriads. A thousand chariots of fiery armor stand guard, and ten thousand riders raise banners in attendance; together with Taiyi (a venerated deity of Daoism) they ascend to the realm of the Imperial Immortals.

Bowu and Zhongcheng (names of deities in the scripture) each attend to matters that are winding, hidden, and subtle. First they unite with my Qi, then with my Shen (spirit); third, they unite with my hun-soul; fourth, with my po-soul; fifth, with my pure Qi; and sixth, with my bodily form. The body unites with the Six Harmonies (above, below, and the four directions), penetrates the roseate radiance, and manifests true nature. One rides the Eight Luminosities (eight kinds of luminous scenery symbolizing the immortal realm) and mounts the wheels of the Three Pure Essences (the three kinds of clear and empty Qi of which Daoism speaks). I become one body with Diyi (a venerated deity of Daoism), and together we ascend to Yuchen (the celestial realm). Blossoms are layered and branches accumulate, joined tier upon tier, blending into one with the celestial immortals.

Upon the body there is a Daoist register of the immortals, and in the dusty world there is also a foundation of life. On the golden slips and feathered talismans—writings and Fulu (talismans and registers) symbolizing the immortal register and tokens of trust—the name is engraved at Rixuan (a sacred place in the celestial realm). Whatever is prayed for is smoothly fulfilled, and blessings and good fortune granted by Heaven arrive one after another. Wherever one goes, all accords with the heart’s desire, and the myriad deities fill the gates and courtyards. One constantly visualizes Taiyi and Diyi within the Niwan (the upper Dantian (energy center) of the head); the feminine and masculine Qi of Yin-Yang unite, and the hundred numina are linked in harmonious accord. When the Jing (scripture/classic) has been recited a full ten thousand times, divine beings come in their carriages to receive one and feast in joy together with the Five Emperors and the Nine Lords of the Sun and Moon; then one may attain the Dao (the Way) and become an immortal, a Perfected Being of Supreme Clarity.

Visualize the departed souls with their bodily forms complete and every part intact.

Everyone recites once more.

The Qi (vital energy) of Longhan—the Daoist name for an immensely remote kalpa-age—surges vast and boundless, formless and nameless. After years too long to count, the Yellow Path, the trajectory that symbolizes the movement of the celestial Dao (the Way), shines forth once more. Shen (spirit) grows clear, pure, and radiant, and the nine hun, the Daoist system of hun and po souls, breathe forth Jing (essence) and Qi. The Jade Void, the clear and empty heaven, grows bright and crystalline, and the Grand Aurora, the rosy light of the high and distant heavens, shines brilliant and far. The Celestial Worthy of Primordial Beginning opens and transforms the myriad beings, and all the heavens respond together. The Dao-Qi of the Three Origins—the Qi of Heaven, Earth, and Water—together with the two images of Yin-Yang, the two fundamental forces, jointly gathers and nourishes life. Those already delivered continue to be delivered; those not yet brought to completion are made complete. The dead are restored to life, and the withered flourish again. Every living being that stirs and breathes, and every spirit-body in the dark unseen realms, receives salvation. Every life conceived and borne in the womb likewise attains long life.

When the lifespan of the dead is exhausted, their hun return to the Three Pure Ones (Sanqing), the highest celestial realm of Daoism. Their po, through the rite of refinement and deliverance—a Zhaijiao (purification ritual) and Keyi (liturgy) performed for the departed so that they may be purified and ferried to salvation—change form in the Southern Palace, a palace-office of the Daoist heavens. This day is one of great good fortune, and all the spirits receive light. The Five Emperors, the celestial emperors of the five directions, examine and illuminate the matter and proclaim it to all the myriad spirits. The gods of heaven and the spirits of earth, together with the sources of the rivers, the Five Marchmounts and Four Waterways—the famous peaks of the Five Marchmounts and the great rivers of the four quarters—the noted mountains of every place, and Dongxuan, Dongxu, Dongkong, and Dongxian, designations of Daoist grotto-heavens, as well as the boundlessly great sages and the most perfected honored gods, all without end universally inspect and save living beings. The earthly root is cut off, and names are recorded in the Mysterious Capital, where the dead are entered in its registers. The perfected respond universally, and all is accomplished and heard.

“The high priest recites directly” is an instruction in the Keyi: it means that the Daoist priest of higher rank who presides over the rite is to recite this text directly. In the original, a repeated passage follows the character “and”; the “4” at the end of “Five Marchmounts and Four Waterways 4” appears to be a textual marker and is treated here according to the sense of the passage.

With devout true incense, we once more present a memorial and pray to all the divine perfected: the Three Pure Ones (Sanqing), the Highest Emperors of the Three Treasures, the Five Numinous Ones and the Five Elder Imperial Lords, and the True Lords of the Five Bureaus of Tongchu who gather souls. We earnestly beseech you once again to send down the true Qi (vital energy) of the five directions and the three-colored Qi of primordial chaos, infusing them into the departed soul, so that the Qi of the Nine Heavens gives rise to its spirit (Shen) and the true Qi of the Three Primes guards and sustains its life.

May the two Qi of yellow and white descend, so that the inner and outer bodily forms of the departed soul are joined once more; may the Qi of the Six Jia circulate throughout, and the Qi of the Five Phases (Wood, Fire, Earth, Metal, Water) interact. May it take Heaven and Earth as its model, contain both Yin and Yang (Yin-Yang), unite with the Great Dao (the Way), and become perfected, at once noble and illustrious. Let the head be Mount Kunlun, the hair the stars, the eyebrows the floriate canopy, the eyes the sun and moon, the nose the Pillar of Heaven and the Window of Heaven, the mouth the Gate of Heaven, and the face the Mirror of Heaven.

The Qi of the One Prime transforms into the true Shen; the Qi of the Two Primes transforms into the radiance of essence (Jing); the Qi of the Three Primes transforms into the Three Palaces. The Qi of the four seasons transforms into the Four Passes; the Qi of the Five Phases transforms into the five viscera; the Qi of the six pitch-pipes transforms into the six bowels. The Qi of the seven stars transforms into the seven orifices; the Qi of the eight winds transforms into the eight directions; the Qi of the Nine Heavens transforms into the Nine Palaces. Outer Qi responds to inner Qi, and the inner Shen unites with the outer Shen. Divine fathers, ancestral mothers, and other deities harmonize with the primordial Shen, so that primordial Qi resonates one with another, the Qi of the Five Phases gathers, and the refinement and deliverance (liandu) is brought to completion. One should then offer thanks to the Primordial Worthy and pray that approval may be granted.

The chime-master (zhiqing) raises the chant, singing aloud: “Heavenly Worthy of the Five Spirits United.”

The assembly recites: Through a thousand modes of harmonious union, one naturally becomes perfected; in the end the myriad Qi gather together, and all beings attain immortality.

The gaogong (the Daoist priest who presides over the ritual) performs the rite of the Five Bureaus, silently reciting:

“功都成，卯切角，镇午兴生，转酉。” (Gong du cheng, mao qie jiao, zhen wu xing sheng, zhuan you.)

He then silently recites:

“独隶迁子，可韩明玉；功都聚魂，摄取巽炁，发诀，布亡魂。” (Du li qian zi, ke han ming yu; gong du ju hun, she qu xun qi, fa jue, bu wang hun.)

Then, proceeding according to the rite, he performs and holds:

“红杏持列，震墨墨捷白。坎；磨真计力，兑袜腊收成。离；灵宝万物，玉清和合通。玉。” (Hong xing chi lie, zhen mo mo jie bai. Kan; mo zhen ji li, dui wa la shou cheng. Li; Lingbao wan wu, Yuqing he he tong. Yu.)

He recites further:

“正一成法，智益可真，取驿令下，摄取巽炁，发诀，布亡魂。” (Zhengyi cheng fa, zhi yi ke zhen, qu yi ling xia, she qu xun qi, fa jue, bu wang hun.)

And then recites again:

“红杏持列，震墨墨捷白。坎。” (Hong xing chi lie, zhen mo mo jie bai. Kan.)

These oral formulas at the close are for the most part phrases of ritual performance within the liturgy (Keyi). The original word order and the sense of the characters are not easy to determine with certainty, and so the original wording is retained, in order to correspond to the recitation of the rite.

By the method of tempering true Qi (vital energy) and accumulating efficacious power, the souls of the deceased are gathered in and brought to fulfillment. Through the power of Lingbao (Numinous Treasure), the myriad things are harmonized so that they communicate with the Qi of Yuqing (Jade Clarity). Practiced according to the Zhengyi (Orthodox Unity) method, wisdom is increased and all returns to the true; a talismanic command is then issued downward to summon and gather the souls of the deceased.

With the three fingers of the left hand pinching the middle joint of the thumb, one forms the “Zhongtian Qi Emission Mudra” (the hand mudra that sends forth the Qi of the Central Heaven) and bestows it upon the souls of the deceased:

The Green Emperor protects the hun and po (the yang and yin souls), in the direction Mao (east); the White Emperor protects the po, in the direction You (west). The Red Emperor nourishes primordial Qi, in the direction Wu (south); the Black Emperor opens the blood vessels, in the direction Zi (north). The Yellow Emperor abides in the center and holds sway as lord of the center, commanding the myriad spirits and setting each securely in its place.

The gaogong (the Daoist priest presiding over the rite) holds the “Five Peaks Mudra” (the hand mudra symbolizing the Five Sacred Peaks), gathers the Qi of the five directions, and, forming the mudra, bestows it upon the souls of the deceased:

What has withered flourishes again; what has perished lives once more. The souls of the deceased are thus born into the heavenly realm and again receive the great numinous Qi. After passing through the kalpas of the Nine Heavens, they are conceived anew in the womb and recover an infant-like body. Foul Qi is swept away and dispersed, and the corpse itself regains life.

Step forward.

Celestial Worthy Who Unties Grievances and Releases Bonds (Jieyuan Shijie Tianzun; invoking the Celestial Worthy to dissolve enmity and untangle entanglements).

The attendant burns the talisman for releasing grievances.

The gaogong silently recites the Qinghua Gao (Azure Radiance Proclamation) once, then silently petitions:

Celestial Worthy Who Relieves Suffering, Purple Sovereign and Supreme Emperor, please release the grievances and untangle the bonds of the souls of the deceased, so that the debts of kindness and enmity incurred across the three lives, together with the liabilities of the four quarters and the creditors of grievance, no longer obstruct them.

With the Jade Mudra, green Qi is bestowed upon the souls of the deceased, and the incantation is silently recited:

The divine talisman transmits the command: release grievances and untangle bonds. Let the souls of the deceased part forever from their enemies and bring mutual opposition and strife to an end; let every karmic tie of resentment be exhausted together, and let evil karma be created no more. Leaving the realm of yin and cold, the root of sinful karma is removed.

The departed spirit recovers a complete body; this is called dying and returning to life. Cap and robes are set in order once more. One should understand that this journey leads toward the realm of new life and that there is no return. Here the clothes of the human world are not offered; talismans and spells are used with care to help the soul of the deceased transform into a new body, so that it may reach the shore of liberation.

Step forward.

Celestial Worthy of Golden Countenance and Jade Appearance (Jinrong Yuxiang Tianzun; in praise of the Celestial Worthy whose bearing is as majestic as gold and jade).

The attendant burns the clothing talisman.

The assembly recites the Yu Gao (Jade Proclamation) three times.

The gaogong silently recites:

Crimson ritual insignia and vermilion ritual robes drift lightly upward. When the talismanic mandate of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) is worn upon the body, one can ascend with a lightened body. Oṃ va zhī □ — quickly, quickly, in obedience to the statutes and commands of the Fire Emperor Lord of the Cinnabar Heaven of the South.

The attendant burns the cap-and-sash talisman.

With jade script the gaogong bestows the Qi of the Central Heaven upon the souls of the deceased, visualizing them properly arrayed in cap and robe, waiting to receive the precepts.

The one in charge of the chime raises the qing (ritual stone chime) as a signal.

The Celestial Worthy Who Constantly Transmits the True Precepts

The word jie (precept) means prohibition. It is used to check a person’s faults and to bring the mind back to the correct path and to calm. Observing the precepts can therefore give rise to the power of meditative stability. The Confucians also say that only when one knows where to stop can the mind become settled. The precepts set forth in the scriptures of the Three Caverns (Dongzhen, Dongxuan, and Dongshen—the classification of Daoist scriptures) and in the secret canons of the four divisions, however, each differ. Only the Unsurpassed Lingbao (Numinous Treasure) Nine True Wondrous Precepts are most revered by celestial beings and human beings, and are observed alike by the netherworld and the human world.

This code of precepts is supreme and mysterious. It contains the precious profound principle of the numinous power of the myriad spirits and of the One Qi (vital energy—the primordial breath that constitutes heaven, earth, and all things). It runs through the Three Powers of heaven, earth, and humanity, and it restrains the six kinds of human passion and desire. The number nine is modeled on the yang numbers; because cultivation is genuine and without falsity, they are called the “True Precepts.” People of the world revere them and take them as a city wall that guards the self. The netherworld and the human world rely on them as one relies on a boat or a bridge to cross a river. When the soul receives them, it is as if it had obtained a fine medicine that cures illness.

When receiving the precepts, one should first quiet the mind and recite them in silence; in keeping them, what is valued is diligent effort. After the ritual assembly has taken refuge, all should offer praise with one and the same sincere heart.

To practice the Three Refuges is to take refuge in the Dao (the Way), to take refuge in the Jing (scripture/classic), and to take refuge in the Master. All souls should therefore believe in and revere them: first, take refuge in the Unsurpassed Treasure of the Dao and proclaim the “Celestial Worthy of the Treasure of the Dao”; second, take refuge in the Unsurpassed Treasure of the Jing and proclaim the “Celestial Worthy of the Treasure of the Jing”; third, take refuge in the Unsurpassed Treasure of the Master and proclaim the “Celestial Worthy of the Treasure of the Master.”

Once the Three Refuges are complete, the precepts are transmitted. At this time the realm of the netherworld brightens, as when spring returns to the earth; grievances and enmities disperse and are forever resolved; offenses are eliminated and merit is fulfilled. The assembly should devoutly proclaim the Nine Precepts. The first precept is to apply oneself with wholehearted diligence and to be loyal to the ruler. The second precept is to be respectful and humble and to support one’s parents with filial care. The third precept is not to kill, but with compassion to rescue and protect living beings. The fourth precept is not to engage in sexual misconduct, but to keep oneself upright and to associate with others in accordance with the correct path.

The fifth precept is not to steal: one’s conduct should accord with what is right, and even if one suffers loss because of it, one must still uphold justice. The sixth precept is not to commit violence out of anger, and to serve one’s sovereign with diligence and full loyalty. The second precept is to be respectful and modest, and to be filial in supporting and caring for one’s parents. The third precept is not to kill living beings, but with compassion to rescue and aid all sentient beings. The fourth precept is not to engage in illicit sexual conduct, to keep oneself upright, and to treat all things in the world properly. The fifth precept is not to steal and to promote justice, without changing one’s course even if one oneself is harmed. The sixth precept is not to commit violence out of anger, and not to bully or humiliate others with brutality. The seventh precept is not to deceive or flatter, and not to do anything that harms good people. The eighth precept is not to be arrogant and self-important, and not to neglect the Dao (the Way) of Ultimate Truth. The ninth precept is not to violate the precepts, but to observe them with wholehearted devotion.

These nine precepts were proclaimed in person by the Imperial Lords of the Nine Heavens. Those who wear and practice them may ascend into the Nine Heavens; those who slight the precepts will fall into the Nine Earths. Now, in the presence of the deceased soul, the precepts are transmitted according to the liturgy (Keyi). One must listen with great care and not forget them from beginning to end. All the talismans and registers of merit (Fulu) will also be proclaimed one by one.

The memorial is read aloud, and the Talisman of Longevity and the Register of Ascent to Heaven are displayed—the talismans and registers that guide the deceased soul to attain long life and ascend to heaven.

The mysterious and numinous writings of the precepts, together with the documents written on yellow paper and white slips, having already been set forth among the mysterious scriptures (Jing), ought to be reverently observed. The human heart is difficult to restrain, and so the nine precepts are used to return the heart to the Great Void; the bodily form has not yet transcended the dusty world, and so these two talismans are relied upon to refine and deliver the form in the upper realm. The deceased soul should keep these teachings firmly in mind, never forgetting the words of the precepts through generation after generation, and preserving the talismans and registers even through the passing of kalpas. Let the spirit (Shen) be pure and still, transcend external things, and forever sever worldly bonds of cause and condition. Even one who was once born among humankind may naturally obtain good fruits and return to the realm of mystery. A good name will circulate in the present age, and blessings and felicity will extend without end. Shortly a rite of dispatch will be held, escorting the deceased soul and recommending it for ascent into immortality.

The Gaogong dispatches the generals (the Gaogong, the ritual master who presides over the service, summons divine generals to escort the deceased soul).

Such-and-such an office respectfully summons the two great generals Shouxiong and Baoci of the Universal Salvation Bureau of the Nine Heavens—those who guard the masculine and embrace the feminine—together with the chief general and the deputy general of this altar and the Four Great Marshals who protect the Dao and supervise the altar. The generals are asked to lead their forces swiftly in escorting the deceased soul, so-and-so, directly to the Fire Bureau of Zhuling and the Upper Palace of Nanchang. The Supreme Sovereign has already issued his decree; the divine power of wind and fire sets out at once.

Celestial Worthy of Precious Blossoms and Perfect Completion.

The numbering of the precepts at the beginning of the original text does not fully agree with what follows, and some phrasing is repeated; the above has been translated item by item in accordance with the original.

You departed souls, may you rise to the Southern Pole and leave the dark Northern Feng, the underworld of the north. Revere the Dao (the Way), the Jing (scriptures), and the Master, and the true light within the heart will shine as bright as the sun. Refine and transform bodily form, spirit-consciousness, and Qi (vital energy)—the primal energy of life, as Daoism understands it—and every illusion will scatter like the wind. Now you ascend to a realm open, clear, and remote, and go straight to the land of emptiness. From this time on you are forever freed from the cycle of rebirth, at ease and untrammeled. Please leave your seats and set out. Do not cling to what you leave behind, and do not forget the grace of the Dao.

The Zhisheng intones:

Heavenly Worthy Who Soars Beyond the Immortal Realm.

The Gaogong, the Daoist priest who presides over the rite, summons Marshal Wen, the protective divine general Marshal Wen, and issues a document of escort.

After the departed souls offer thanks and step down from their seats, the rite of ascent and sending-off is complete.

The Gaogong returns to the ritual altar, and the Dujiang, the Daoist priest who assists in presiding over the rite, raises the chant.

Visualize the deities, and burn incense.

The Gaogong recites:

Emissaries of the Incense Officers, Dragon and Tiger Lords of the left and the right, and all Numinous Officials who attend the incense, please let Marshal Wen naturally appear at the Liandu altar of refinement and deliverance where your servant stands, and let the document of escort be issued.

After the departed souls offer thanks and step down from their seats, the rite of ascent and sending-off is complete.

The Gaogong returns to the ritual altar, and the Dujiang raises the chant.

Visualize the deities, and burn incense.

The Gaogong recites:

Emissaries of the Incense Officers, Dragon and Tiger Lords of the left and the right, and all Numinous Officials who attend the incense, please let the place where your servant previously established the altar of refinement and deliverance naturally manifest the Golden Liquid Elixir and the Azure Ganoderma Essence—immortal substances symbolizing the elixirs of the immortals and signs of auspicious blessing—together with the hundred numinous beings and the host of the Perfected, and let them assemble before this incense burner. May all the departed souls commended for deliverance at this altar, and every underworld soul still detained and not yet liberated, have their bodily forms refined until they are pure and undefiled, their original nature made manifest in perfect harmony and radiance. May they mysteriously fuse the true Qi of water and fire, and thus be born and transformed anew in the heavens and the human world. May this mysterious grace extend over all living beings, so that every person receives its wholesome benefit. Please let the immortal lads and jade maidens of the ten directions come to receive and attend, and, bearing the fragrance of orchids, convey upward the sincerity your servant has already declared, so that it may swiftly reach the Unsurpassed, Supremely True Three Treasures, and the presence of the Ancestral Master and Lord of the Teaching, the Purple Sovereign Thearch of the Mysterious Heaven.

Here ends the Mysterious Liturgy of the Purple Sovereign’s Refinement and Deliverance.