《罗天大醮早午晚三朝科》

Morning Keyi (Liturgy) of the Luotian Great Zhaijiao (Purification Ritual)

All ritual masters, following the ritual method, quiet the mind and preserve the Shen (spirit).

Azure sunlight shines through the void, and the radiance of the sun stirs the divinities. The divine tiger drives out baleful influences, and the flying celestial spirit-bells ring as they turn. They destroy treachery and wickedness, eliminate calamities, bind the myriad demons, and keep their forms from moving at will. The light of the Nine Subtleties returns to the orthodox Dao (the Way), and the deities of the Eight Powers subdue sprites and anomalous beings. A thousand perfected deities examine and verify the registers of names, and the Qi (vital energy) of the Three Origins washes all things clear and pure. On the left one whistles to summon the deity of the Central Yellow; on the right one directs the deities of the Six Ding. Seven revolutions and the assembly of the eight directions circulate within the norms and measures of the Heavenly Dao. The teaching of the Holy Dao is lofty and vast, and the three ways of Heaven, Earth, and humanity proceed smoothly. Auspicious clouds and Qi spread abroad, joining with the luminous scene of the Yellow Court.

Strike the ritual drum twenty-four times.

The Most High Lord Lao of the Mysterious, Primordial, and Beginning Qi of the Unsurpassed Three Heavens summons, from within this minister’s body, the Three-and-Five Merit Officers, the official emissaries of the left and right, the Golden Lads of the left and right who bear incense, the Jade Maidens who transmit words and scatter flowers, together with the direct talisman-officers of the Five Emperors and the incense officials of the day on duty—thirty-six of each—to appear. The divine clerks who come in answer to the summons must all set their robes and caps in order and dress with solemn dignity, with hats, garments, and sashes complete and tassels hanging down.

This minister respectfully reports to the Earth Deity of the Mysterious Altar and the spirits of this place: This morning the minister ascends the altar to practice the Dao and pays court to the Imperial Perfected, and hereby respectfully presents this memorial. All the sincerity to be expressed has been written in the memorial text. May the Dao-Qi of the Most High Supreme Truth and the auspicious light of the Numinous Treasure descend and flow into the bodies of this minister and the others, so that the sincere heart of what is memorialized may swiftly ascend and reach directly before the spirits of the Supremely True, Limitless Great Dao, the Upper Sages of the Three Pure Ones (Sanqing), and the Jade Emperor of the Golden Portal, Most Venerable of Vast Heaven.

Please proclaim your own ritual office.

(“Luotian Dajiao” is a large-scale Daoist Zhaijiao; the “morning Keyi” is the rite held in the morning within it. The summons in the text of merit officers, official emissaries, Golden Lads and Jade Maidens, and other spirits is made in order to transmit the memorial and to protect and uphold the ritual altar.)

The priest of established rank (the Daoist who presides over the ritual), together with the officials and assembly at the altar, sincerely submits this memorial: We respectfully invite the Primordial Heavenly Worthy of Void Spontaneity, the Most High Lord of the Limitless Great Dao (the Way), the Most High Lord Lao, and the Exalted Jade Emperor, together with the hosts of great saints of the ten directions who have already attained the Dao, the lords and elders of supreme perfection, the Celestial Lords of the Thirty-Two Heavens, the Supreme Sovereign of Jade Vacuity, the Great Jade Emperor, the Eastern Flower, the Southern Pole, the Western Numen, and the Northern Perfected, the Luminous Sovereign Lord of the Dao, Most Perfected of the Numinous Treasure, of the Upper Palace of Purple Tenuity upon the Seven-Jeweled Jasper Terrace of the Golden Portal of the Jade Capital of the Mysterious Metropolis, the venerated Jing (scripture/classic) of the Thirty-Six Divisions, the Great Ritual Master within the Mystery, the Upper Minister and the Upper Chancellor, the Upper Guardian and the Upper Tutor, the Twenty-Four Perfected of the teaching of Great Peace sent down below, Lord Wang the Chief Perfected of the Western Citadel, the Perfected of Grand Unity, Lord Mao the Upper Minister of the Eastern Peak and Director of Destinies, the two Perfected of Fixed Records and of Protecting Life, the divine immortals who have attained the Dao in the famous mountains and grotto-heavens, and the officials belonging to the Three Realms together with every perfected spirit. We earnestly beg all of you to extend your compassion widely, to examine this petition with clear insight, and to respond to it.

I reflect that I have long remained within the gate of the Dao, yet have still not grasped its mysterious principles, and can only strive to uphold the precepts; fortunately I am still able to retain the standing, cap, and robes of a Daoist priest. I hope to continue cultivating the Dao so that my spirit may be at peace, and therefore I strive to accumulate yang virtue (merit gathered by openly practicing good deeds). I have also vowed to deliver the people of the world and to rescue all beings, hoping to accumulate yin merit (the merit of good deeds done without seeking to be known by others). Whatever is prayed for truly ought not to be obstructed; when the heart holds a wish, feeling arises of itself. The intentions set forth by the retreat official, the functionary who presides over the Zhaijiao (purification ritual), are now respectfully read aloud and submitted.

The text of the prayer is read aloud.

What the prayer text sets forth is as above, and all of you have already clearly perceived the earnest heart within it. We have presumed to trouble your compassion, and our hearts are filled with still greater reverence.

I have heard that the three kinds of primordial Qi (vital energy)—the fundamental breaths that constitute heaven, earth, and all things—are pure and unalloyed, and that each of the Five Phases (Wood, Fire, Earth, Metal, and Water) has its own substance. When the clear and the turbid of heaven and earth were still mixed together and the myriad things had not yet taken form, the beginnings of their coming into being were already present; at the first separation of heaven and earth into the round and the square, the radiance contained within them also began to appear. The primordial Qi billowed and intertwined—like mist yet not mist, like smoke yet not smoke—spreading and flowing far and wide, now hidden and now revealed. A numinous wind trembled and stirred things into motion, and within the hollow void there sounded tones that rose and fell; the mysterious Qi smelted and fused all together, winding and interlacing until it condensed into the characters of Feixuan, the Flying Mystery.

Our Most High (Taishang, the Daoist title of honor for the supreme deity) gave careful attention to the creative fashioning of heaven and earth, and ordered the Imperial Person (Huangren, a divine being of ancient legend) to take up the brush, copy these characters, and transmit them. What the Five Numina contain became the writings of the five directions; what the Eight Assemblies gathered together became the seal script of the eight heavens. The Yellow Registers, the White Slips, the Red Writs, and the Jade Chapters serve to communicate with the celestial realms and to preside over the Taiji (Supreme Ultimate). They arise from what has neither form nor being, and they open the teaching that joins the human world with the heavens; though they do not manifest themselves in speech, they help the myriad things to grow. The ritual norms of the nine-altar Zhaijiao (purification ritual) differ from one another, yet the mysterious Keyi (liturgy) of the three methods of registers are the same in both name and substance.

Now the Ritual Officer So-and-so is blessed with profound affinity and holds firm faith within; his allotted life and fortunes are flourishing, and his material means suffice for what is required. With a sincere heart he entrusts his life, sets forth his vow, and prays for grace. The tokens of faith have been laid out, and the numinous ground has been reverently prepared. At this moment immortal music sounds in the air, and auspicious signs open the heavens of Biluo, the azure empyrean; fragrance drifts from the gates of the grotto-palaces, and auspicious Qi covers the people like a canopy. A processional escort of nine sections leads the carriage that flies through the void, and the Three Floresences (Sanhua, canopies or auspicious emblems in Daoist ritual) appear upon the altar of Pacing the Luminaries. The assembly enters stillness and pays homage to the Dao of the Primordial Beginning, and the true light shines through all; seizing this moment to behold and awaken to the mysterious, the inner vision too shines with brilliance. When sincerity moves the divinities to respond, the recompense of blessing and goodness is made manifest.

This morning the rite of practicing the Dao is held. The ritual masters are asked to set in motion this “carriage of the first offering into the void” (the wording of the original at this point is suspected of corruption in transmission or of repetition, and its meaning is not easy to determine), and to perform the rite upon the altar of Pacing the Luminaries where the Three Floresences appear. The assembly enters stillness and pays homage to the Dao of the Primordial Beginning, and the true light shines through all; seizing this moment to behold and awaken to the mysterious, the inner vision too shines with brilliance. When sincerity moves the divinities to respond, the recompense of blessing and goodness is made manifest.

Now, in this morning’s practice of the Dao, the ritual masters are asked to raise the incense of the first offering (the first pinching of incense in the performance of the rite). Offer the incense.

May the smoke of this stick of incense rise into the sky and reach the realm of the Three Pure Ones (Sanqing, the highest celestial realm venerated in Daoism). With body, mind, nature, and life together, we take refuge, respectfully prostrating ourselves upon the ground and relying upon the Supreme Three Venerables (the three exalted deities venerated in Daoism). May the merit of offering this incense bring blessings upon the emperor of the present age: may he receive the Mandate of Heaven and long safeguard the great enterprise of the state, so that the fortune of the nation remains secure, its rivers and mountains endure, and blessings and longevity extend without end; may his grace spread widely, rising like the sun to illuminate all under heaven; and, as the azure heaven shelters the four directions, may the winds and rains of the four seasons be in harmony. May the people dwell in peace and ease, and may the myriad things be free from the affliction of disaster and disease.

Today we purposely burn incense, taking refuge in the Venerable of the Dao (the Way; a deity venerated in Daoism) and the holy assembly, and reverently honoring their supremely true De (Virtue/Power). May we, after attaining the Dao, uphold the Heavenly Dao so that it long endures.

When the Zhaijiao (purification ritual) is performed in the early morning, let the ritual assembly present offer two more sticks of incense.

May the smoke of this stick of incense rise into the sky and reach the realm of the Three Pure Ones. With body, mind, nature, and life together, we take refuge, respectfully prostrating ourselves upon the ground and relying upon the Supreme Three Venerables. May the merit of offering this incense bring blessings upon the ancestors, parents, relatives by marriage, and deceased kin of the zhai officials (those who preside over or take part in the Zhaijiao): may they look up to the radiance of the morning star and leave the realm of darkness; may they hear the immortal music sounding in the void of the Biluo (the celestial realm spoken of in Daoism) and soar along the edge of heaven. May their offenses be erased from the registers of guilt in the underworld, and their names entered in the jade registers of the celestial realm; may they be freed from the karmic causes of suffering and be reborn in the joyful land where deities dwell. May they ascend the shore of the Dao of the Nine Yang and bathe in immortal winds; may they tread the true steps of the Eight Scenes and behold the jade countenances of the immortals and the perfected.

Today we purposely burn incense, taking refuge in the Venerable of the Jing (scripture/classic; the method of practice venerated in the Daoist scriptures) and the holy assembly, and reverently honoring their supremely true De. May we, after attaining the Dao, ascend into the realm of the formless.

When the Zhaijiao is performed in the early morning, let the ritual assembly present offer three more sticks of incense.

May the smoke of this stick of incense rise into the heights and reach the realm of the Three Pure Ones (Sanqing), the highest heavens venerated in Daoism. With reverence we take refuge in body, Shen (spirit), and life, casting our five limbs to the ground, and we rely upon the Three Supreme Venerables of the Most High, the three highest deities venerated in Daoism. The merit of offering incense we dedicate to the sponsor of the retreat, So-and-so, and to every member of his household. We respectfully pray that auspicious radiance, like a propitious sun, may illuminate body and mind, and that a gentle morning breeze may blow so the realm of life flourishes in full vigor. May the hundred vessels of the whole body be harmonized and unobstructed, and the Four Great Elements—earth, water, fire, and wind, the four constituents of the human body—remain safe and unharmed; may primordial Qi (vital energy) extend and circulate, and together with the Five Spirits, the deities of the five inner organs, regulate body and mind. May De (Virtue/Power) spread far, fragrant as orchids and sweet herbs, and may lifespan endure and flourish like the cedrela and the pine; may blessings of every kind arrive one after another, and a thousand faults be forever dispelled.

Therefore we burn incense and take refuge in the Venerable Masters and the great host of sages, honoring their supremely true De; may we, after attaining the Dao (the Way), become one with the Great Dao.

Chanting the Directions, Confession, Commanding the Demons, the Hymn of the Three Invocations, and the Three Salutations are the names of segments in the Zhaijiao (purification ritual). In sequence they serve to chant the liturgical texts aloud, to confess transgressions, to command or dispatch the hosts of demons, to recite the hymns of invitation, and to perform three acts of worship toward the sacred. After the rite it is declared once more: “May blessings of every kind arrive one after another, and a thousand faults be forever dispelled. We burn incense and take refuge in the Venerable Masters and the great host of sages, honoring their supremely true De; may we, after attaining the Dao, become one with the Great Dao.”

The sacred titles observed in the ritual are then restated. The ritual masters who hold these titles, together with the officers and assembly present at the altar, join with sincere hearts in a petition addressed upward: to the supreme worthies of the Three Realms, the exalted sages of the ten directions, the celestial emperors and celestial perfected of the Jade Capital and the Golden Towers, the venerable masters and holy hosts of the ten directions, the official retinues of the Three Worlds, and all deities endowed with numinous power.

I have heard that when a sincere heart calls forth a manifest response, it must in the end return to the Dao (the Way); only when feeling is genuine and faith is firm can one move Heaven. If a matter is carried out according to the correct Way from the very beginning, results will surely appear in the end.

We are ashamed that we are not persons of outstanding intelligence, yet we have ventured to place ourselves within the profound gate of the Dao. For a long time we have recited and studied the teachings and precepts, yet we still lack discernment and understanding. We wish to examine our innate nature, yet we do not comprehend the elusive and mysterious principle; we pity the conditions of the world, yet we are bewildered by its tangled vanity. Alas, while we ourselves remain lost, it is truly hard to stand alone. Fortunately we share a deep bond of affinity with the great Dao, and so we are able to uphold the Jing (scriptures) and the Keyi (liturgy); though we wish to do our utmost, we can scarcely escape the scrutiny of the gods.

We respectfully ask that the purification officer, so-and-so, reverently observe the precepts of the celestial realm, serve the Celestial Emperor with a sincere heart, keep in mind the gods and the Zhenren (Perfected), withdraw sight and hearing, still the mind, and guard the Shen (spirit). Looking up to the bearing of the immortals, we feel that it is not beyond reach, and we diligently realize the wonders of the great Dao. Therefore we begin by burning incense and cultivating practice, and solemnly perform the Zhaijiao (purification ritual)—the Daoist rite of setting up an altar for sacrifice and prayer—reciting scriptures and practicing the Way, burning incense and scattering flowers. Looking up to the precious throne upon the jasper terrace, we see auspicious smoke casting brilliant colors; we envision the ritual seat—the seat in the sacred arena that symbolizes the gods descending to the altar—as perfectly full and luminous. Auspicious radiance rises, and through it we wish to move Shangyuan (the celestial honored deity venerated in Daoism), so that communication between above and below may be unobstructed.

We first repent our faults and acknowledge our offenses so that transgressions may be cleared away, praying to preserve life and lengthen our years, to help living beings leave suffering, and also to lend a hand in the accumulation of good fruits. We respectfully entreat the supreme sages of the celestial realm and the exalted Zhenren of the Crimson Watchtowers (honored deities within the heavenly palaces). The feathered regalia and processions of the gods spread throughout the human world; banners and pennants reflect one another and illuminate the vast sky. Clear and refined music sounds, reaching straight to the Three Heavens; the numinous tones of the Dao spread abroad and penetrate the eight directions. We wish to open the realms of suffering of beings in the dark underworld, and to nourish the root of life of all plants and animals; to save sentient beings, and to receive and guide those who have not yet attained deliverance.

Our highest wish is that the state and its altars of soil and grain remain firm through the generations, long ordered and long at peace; that ministers be diligent in their duties and that grace be widely bestowed. We wish that not one person under heaven lack a place to dwell, and that all things be as if bathed in the spring breeze; that within the four seas all share in blessings, and that weapons never be put to use. We also wish that the purification officer, so-and-so, broadly receive auspicious favor and ever be nourished by the Qi (vital energy) of the Dao; that official rank advance with the days, and that lifespan endure as long as heaven and earth. May the household accord with the seasons, harmonious and at ease, with blessings and long life unbroken; may the Star of Virtue (the star that symbolizes auspicious omens) shine upon the palace of destiny and make its light resplendent.

May the Qi of the Dao nourish and harmonize, and may the places where the gods dwell be clear and pure; may the hundred numinous beings stand guard and the myriad sages give support; may the members of the household live in harmony, and relatives by blood and marriage dwell in concord. May the Nine Mysteries and Seven Ancestors (a general term for ancestors of successive generations), through the benefit of the wondrous Law, be able to ascend; and may beings in the Five Sufferings and Three Paths (the realms of suffering and the evil destinies spoken of in Daoism) also, by wholesome conditions, attain liberation and peace.

A single thought of utmost sincerity is enough to move the gods; every kind of evil deed naturally disperses, every kind of good deed gathers in abundance, and a thousand auspicious signs arrive in succession. We wish that, above, this may accord with the grace of the great compassion of the Celestial Worthy (Tianzun), and, below, answer the sincere hearts with which we take refuge and pray. Respectfully we make this announcement.

The first vow prays that the light of numinous clarity shine downward; the second prays that the moon-radiance of the Great Dao (the Way) illuminate all; the third prays that grace extend throughout the nine earths; the fourth prays that sincere hearts reach upward to the nine heavens; the fifth prays that the true spirits arrive together; the sixth prays that the Qi (vital energy) of the Dao, its original vital energy, spread all around; the seventh prays that the heavenly halls open; the eighth prays that the hells collapse; the ninth prays that mysterious and wondrous merit be bestowed universally; the tenth prays to ascend into the sky riding upon radiant light; the eleventh prays that all living beings under heaven cherish De (Virtue/Power) in their hearts; the twelfth prays that the teaching of the Great Dao follow what is natural and proceed by Wuwei (non-action).

Returning the Censer

Visualizing the Spirits and Burning Incense

Visualize the divinities, burn incense, and offer worship.

Envoys of the Incense Office, Dragon and Tiger Lords of the left and right, and all the spirit officers who attend the incense, please protect me: formerly, at the place where in the morning audience I ascended the altar and practiced the Dao, Golden Liquid and cinnabar-and-azure mushroom essences—the numinous medicines and auspicious immortal herbs of which the immortals speak—arose of themselves, and the hundred spirits and all the perfected gathered before this incense burner. I further pray that the immortal lads and jade maidens of the ten directions come to attend the orchid banquet, the ritual seat arrayed with incense and flowers, and convey the sincerity I previously memorialized, so that it may swiftly reach the presence of the Supreme Perfected and Limitless Great Dao, the Supreme Sages of the Three Pure Ones (Sanqing), the highest divinities revered in Daoism, and the Most Venerable Jade Emperor of the Golden Portal of Vast Heaven.

Morning Audience Keyi (liturgy) of the Luotian Great Offering

Noon Audience Keyi of the Luotian Great Offering

Let each master of rites, in accordance with the ritual, concentrate in visualization.

Cinnabar-hued numinous fire blazes fiercely; red clouds surge and billow, and the winds churn violently. The scarlet sun turns in firm and vigorous motion, and heavenly light shoots forth toward the eight directions. Awesome power bursts out, enveloping heaven and earth; transformations interweave, reaching every quarter. Flowing golden light appears clear and bright, and every trace of the demon hosts is wiped away. Treachery and wickedness are driven out, demons and specters are destroyed, and the merit of luminous mystery is made manifest. With golden talismans the divinities are summoned and commanded, and one treads the clouds and rides a dragon. Hymns are chanted to celebrate the gathering of the gods, and flowers are scattered into the Great Void. Wondrous transformations move through the dark and hidden realms, bringing peace and prosperity to the four quarters. The host of deities reverently attends before the Imperial Lord, and none dares to be wanting in respect.

Strike the ritual drum twenty-four times.

The Most High Lord Lao of the Three Qi (vital energy) of Mystery, Origin, and Beginning, belonging to the Unsurpassed Three Heavens—one of the supreme deities venerated in Daoism—summons the Three-and-Five Merit Officers within my body, the divine functionaries charged with transmitting memorials, together with the official envoys of the left and the right, the golden lads of the left and the right who bear incense, the jade maidens who convey words and scatter flowers, and the direct-talisman officers of the Five Emperors and the incense officials assigned to the day, thirty-six of each, to come forward. Every divine functionary thus summoned must set robes and caps in solemn order, be fully and properly attired, with hat-bands correctly placed and the tassels of their crowns hanging down.

I respectfully announce to the spirits of soil and territory in the domain of the Mysterious Altar: today, at the noon audience, I ascend the altar to practice the Dao (the Way), pay homage to the Imperial Perfected, and reverently set forth the matters I wish to petition; every sincere desire has already been written in the sealed documents. May the Most High and Perfectly True Qi of the Dao—the numinous energy of the Way—and the auspicious light of the Numinous Treasure descend and flow into my body, so that the heartfelt prayers I have declared may rise swiftly and be presented directly before the Perfectly True and Limitless Great Dao, the supreme saints of the Three Pure Ones (Sanqing), and the throne of the Jade Emperor, Most Venerable Sovereign of Vast Heaven, of the Golden Portal.

Please announce the ritual titles.

Those who hold established office—the ritual titles of those conducting the rite—together with the officials assembled at the altar, with one sincere heart submit and declare this memorial to the Heavenly Worthy of Primordial Beginning, of Empty Non-Being and Spontaneity; the Most High Lord of the Dao of the Limitless Great Dao; the Most High Lord Lao; the Exalted Jade Emperor on High; the hosts of great saints of the ten directions who have already attained the Dao; the various lords and elders of ultimate perfection; the imperial lords of the Thirty-Two Heavens; the Supreme Thearch of Jade Vacuity; the Great Thearch, the Jade Emperor; Eastern Florescence and the Southern Pole, Western Numen and Northern Perfected; the Perfectly True and Radiant Sovereign Lord of the Dao of the Numinous Treasure, of the Upper Palace of Purple Tenuity upon the Seven-Treasure Jasper Terrace of the Golden Portal of the Jade Capital in the Mysterious Metropolis; the venerable scriptures of the Thirty-Six Departments; the Great Ritual Master within the Mystery; the Upper Minister and the Upper Steward, the Upper Protector and the Upper Tutor; the Twenty-Four Perfected who descend to teach in the age of Great Peace; Lord Wang, Chief Perfected of the Western Citadel; the Perfected of Grand Unity; Lord Mao, Senior Minister of the Eastern Marchmount and Director of Destinies; the two Perfected of Settled Registers and Preservation of Life; the divine immortals who have attained the Dao in the famous mountains and grotto-mansions; and the official subordinates of every rank throughout the Three Realms, together with all perfected spirits.

Your servant has heard: the turn of the age now meets the true teaching… (Here the scripture repeats the list of titles—the Twenty-Four Perfected, Lord Wang the Chief Perfected of the Western Citadel, the Perfected of Grand Unity, Lord Mao the Senior Minister of the Eastern Marchmount and Director of Destinies, the two Perfected of Settled Registers and Preservation of Life, the divine immortals who have attained the Dao in famous mountains and grotto-mansions, the official subordinates of the Three Realms and all perfected spirits, and the rest; the sentence remains unfinished at this point.)

I have heard that this is a time when the pure and quiescent true Dao is flourishing, and that I am fortunate to bear this charge connected with the Great Dao. My understanding is still unequal to all I have heard and seen, and my heart has not yet grasped what is essential in it. In the pursuit of profit and reputation, my mind has again and again been drawn by worldly habits; looking up toward the vastness of heaven and earth, I can only vainly imagine from afar the radiance of the immortal Way. If I do not strive to seek the gate that opens onto the spirits and deities, I fear I shall merely follow along and delay, and in the end leave behind regret and fault. Therefore, having already made my prayer in sincerity, how should I dare not carry it out according to the ritual forms? With earnest words I respectfully proclaim and submit this memorial.

Declaration

In keeping with the sense of what has been set forth, the urgency of this feeling has been fully made plain. Once it ascends to the celestial court, it may be expected to receive the compassionate hearing of the Celestial Emperor.

I have heard that number begins from “one,” while the positions and order of heaven and earth are established by “three.” “One” is the root of the myriad things; “three” runs through the sequence in which the two modes of Yin-Yang operate. When the two modes unite in harmony, the heavenly bodies display their light; day and night thereby follow a regular course, and the movement of the four seasons does not fall into disorder. On the large scale of the four seas and of heaven and earth, calamities and auspicious signs correspond to different stellar fields; on the small scale of a single body, a person is likewise shaped by creative transformation according to the year of birth and the hour of nativity.

Thus the stars and the Dipper lodge move with the sun, each following its own path, while a person’s stipend, appearance, allotted span, and fortune in wealth are administered and recorded by the celestial officials. High and low station each have their fixed portion, and both are bound up with circumstance; hardship and ease in life likewise have their proper times, and neither can be separated from the dispositions of Heaven.

Now the purification officer, So-and-so, meets a flourishing fortune and was born into an age of clarity. His bodily life, emolument and station, and wealth may all be thought to depend on illumination from above; the temperament and bodily form he has received have also been fortunate to take on the Qi (vital energy) of central harmony. Knowing well that favor received calls for awe and caution, he reveres Heaven and observes the precepts. He therefore purifies the altar, reverently offers the rite of prayer for blessing, and proceeds strictly according to the Keyi (liturgy), so as to express his devotion. Obeying the charge of the celestial court, he now reverently sets forth the sacrifice, and the moment is precisely right.

At this time the sun is moving at the meridian. The vault of heaven is clear, and the dusty air has dispersed. The shadow of the mallow leaf stands upright and does not lean; the markings of the sundial can be clearly distinguished. To judge the hour by the shadow standing at the center is entirely fitting, and by observing the direction in which the shadow inclines one can also discern orientation. Adepts cultivate by this means, contemplating emptiness and entering stillness; the sages likewise order the affairs of government by it, so that the order of the world remains constant. Only at such an hour of noon can one secretly accord with the subtle working of the creative transformation of heaven and earth.

The noon hour has now come for the performance of the ritual assembly. May the assembled officiants proceed according to the rite, and with a pure heart begin to burn incense and present the offering.

May this incense smoke rise into the heights and reach the Three Pure Ones (Sanqing), the highest celestial realm venerated in Daoism. We reverently take refuge, dedicating body, Shen (spirit), and life wholly to the Dao (the Way), and bow low in homage. Relying upon the Supreme Three Worthies (the three highest deities venerated in Daoism), we wish that the merit of this offering of incense bring blessings upon the reigning emperor: may the ancestral temples receive grace and good fortune, and may the sun, moon, and stars send down auspicious omens; may the emperor emulate the humaneness of Yao, so that his favor reaches the four quarters, and carry forward the governance of the Zhou, so that blessings extend to every region; may bows and arrows be laid aside and warfare brought to rest, civil rule be honored and military preparations cease; may punishments and taxes be lightened, so that the common people are prosperous and at peace. May sincere and generous customs arise once more, and the flourishing age of high antiquity appear again. Now, with this reverent burning of incense, we voluntarily take refuge in the supreme and true De (Virtue/Power) of the Venerable Dao and the great assembly of sages (the highest virtue of the Daoist deities and the holy multitude). May we, having attained the Dao, be preserved whole and endure as long as Heaven.

It is now the noon hour, and the Zhaijiao (purification ritual) is being performed—the Daoist rite of setting up an altar, carrying out the methods, reciting scriptures, and praying for blessings. May all who take part in the rite direct their hearts in devout sincerity and, in turn, offer two sticks of incense.

May this incense smoke rise into the heights, ascending as an offering to the Three Realms and the Ten Directions (the several layers of heaven, together with the four quarters above and below), to the great sages of all the heavens, and to the souls of the three generations of ancestors and the deceased kin of the ritual officers (those who preside over or take part in the Zhaijiao). May the underworld be clear and bright, and the souls of the living world calm and settled; may the departed perceive without hindrance and awaken to the truth that all phenomena are empty; returning to the source, may their spiritual thought be limpid as the sea. May they ride the phoenix of the nine auspicious patterns (the legendary phoenix marked with signs of good omen) and be received and guided by the banners of the ten perfections (the banners used in Daoist ritual to lead the souls of the dead), sojourning in the pure and tranquil capital of the immortals and passing beyond rebirth into a realm of peace and joy. Now, with this reverent burning of incense, we voluntarily take refuge in the supreme and true De of the Venerable Jing (scripture) and the great assembly of sages (the highest virtue of the Daoist scriptures and the holy multitude). May we, having attained the Dao, ascend into the formless realm.

It is now the noon hour, and the Zhaijiao is being performed. May all who take part in the rite direct their hearts in devout sincerity and, in turn, offer three sticks of incense.

May the smoke of this incense rise into the heights and ascend directly, to make offerings to the divinities among the numinous mountains, seas, and peaks, to the immortals and perfected who have attained the Dao (the Way), to the whole household and its kin, and to the Yuanchen of one’s fundamental destiny—the stellar deities associated with an individual’s birth and allotted fate. We respectfully pray that fortune and destiny be bright and flourishing, and that the gentle wind of early morning bring auspiciousness; that life be long, blessings and longevity extend without end, health and peace be secure, and daily affairs proceed smoothly. May the household be harmonious and prosperous, and occasions of good fortune arise often; may descendants carry on the family’s reputation and make its fair renown still more illustrious. May the home be peaceful, harmonious, and dignified; may the young be taught and nurtured so that they grow up within the rites and teachings of civilization; may the family enterprise be revived and the name of propriety and righteousness magnified. May accumulated blessings continue with a surplus, and may blessings yet to come keep expanding. Now, by the burning of incense, we take refuge in the masters, the great sages, and all the supreme perfected—the exalted deities who have cultivated the Way and attained perfection. After attaining the Dao, may we merge with the Dao and unite with the True.

Changfang is the chanting of the melodies or verses prescribed in the Keyi (liturgy).

Chanhui is the stating of one’s faults before the divinities as an expression of repentance.

Mingmo refers to those segments of the Keyi in which demonic spirits are summoned and put to service.

The Sanqi song is the hymn by which the divinities are invited in three successive stages.

Sanli is the performance of three acts of worship toward the divinities.

Chongcheng fawei is the renewed proclamation of the ritual offices of the one presiding over the Keyi and of the Daoist assembly present.

The office-holder—the bearer of the ritual title of the one who presides over the Keyi—together with the officials and assembly at the altar, with utmost sincerity jointly address on high: We respectfully invite the Supreme Worthies of the Three Realms, the supreme deities of the realms of the Three Pure Ones (Sanqing) venerated in Daoism; the superior sages of the ten directions; the celestial emperors and celestial perfected within the Jade Capital and the Golden Towers; the masters and holy assemblies of the ten directions; the officials of the Three Worlds; and all venerable deities and holy hosts.

The office-holder, together with the officials and assembly at the altar, with utmost sincerity jointly address on high: We respectfully invite the Supreme Worthies of the Three Realms, the superior sages of the ten directions, the celestial emperors and celestial perfected of the Jade Capital and the Golden Towers, the masters and holy assemblies of the ten directions, the officials of the Three Worlds, and all mighty spirits.

I have heard that the truth of emptiness and quiescence originally has no gate, yet it relies on form and sound to give voice to prayer; when the mind of the Dao (the Way) is stirred to response, wondrous efficacy is likewise set in motion through seeing and hearing. The Dao ever accords with what is natural, yet there is nothing it cannot bring to completion; skilled at saving the myriad beings, it does not cast aside any single thing.

Our understanding is very shallow, and our De (Virtue/Power) is equally limited. The steps of cultivating the Dao stretch far without end; how could the work of cultivating the True ever be achieved by human contrivance? We only hold fast without wavering, cherishing a plain sincerity, and wish to seek the hidden depths of the nameless Great Dao. Therefore, whenever we exhaust our sincerity and strictly keep to our charge, we always set ourselves aside and place others first. Considering that living beings still turn within the cycle of suffering, it is right that we proclaim the wondrous teaching.

Now the zhai officer so-and-so (the person who presides over the Zhaijiao (purification ritual)) has long received a great affinity with the Dao. Looking upward, he receives the light of the Heavenly Dao; he preserves frugality and rests content in honest simplicity. From early on he has reverently served Heaven, restrained body and mind, and purified his thoughts; nor has he forgotten wary caution, strictly observing the precepts of the Keyi (liturgy). He solemnly performs the sacrifice, lights the orchid-fragrant lamps and candles, and maintains the altar through the night. In his heart he visualizes the starry heavens; the sacred tones of reciting the Jing (scripture/classic) rise into the air and reach the high, distant sky. May the immortal perfected come riding five-colored auspicious carriages, and for a time pause their circuit through the immortal realm of the Three Pure Ones (Sanqing). May this sacrificial announcement ascend to the celestial realm of the Upper Prime and open this boundless entreaty.

We reverently hope that the Supreme Sovereign of the Imperial Vault, the Loftiest Perfected of Consummate Perfection, the immortal spirits of the dharma-realm, and the holy sages of the Celestial Net will descend. May the immortal carriages adorned with numinous mushrooms shine in splendor, and the divine officials of heaven come and go on their rounds; may sacred longevity be endless, protecting mountains and rivers and rendering the state peaceful and secure.

The zhai officer so-and-so prays: May the hundred spirits surround and guard; may the Qi (vital energy) of the Five Phases (Wood, Fire, Earth, Metal, Water) be harmonized; may calamity be kept from intruding, the weak be upheld, and the malign Qi left by demons be driven out; may life be lengthened and the reckoning of blessing increased, so that people receive the grace of immortals and sages. May good fortune be renewed as time passes, and disaster recede day by day. May one, even in wealth and prominence, still preserve right conduct, and even when one’s name is widely known, still remain gentle and humble. May the family transmit celebration through the generations, and the person win renown through good deeds; may young and old among the living all be safe and joyful, and may the clan’s departed all attain deliverance.

May the City God and the gods of the lane and village shrines guard the numinous altar; may the talisman envoys and merit officers (Daoist divine offices and deities who transmit commands) clear the road leading to the celestial realm. May the gods each fulfill their duties and establish merit, awaiting promotion in divine rank. May every living being receive the moistening grace of the teachings of the Dao. In this way, above, the vast compassionate favor of the Celestial Worthies may be made manifest, and below, the sincerity with which we turn our hearts and accept our charge may be answered.

These prayers are respectfully submitted and announced.

The vow is made.

May the radiance of spiritual clarity shine upon the earth; may the light of the Dao (the Way) spread everywhere like the moon; may grace be proclaimed throughout the nine earths (every place below ground); may sincere hearts reach the majesty of the heavenly court; may all the perfected spirits assemble; may the Qi (vital energy) of the Dao fill the four directions; may the heavens open; may the hells collapse; may wondrous merit be bestowed on all; may one mount divine light and ascend into the void; may the myriad people of the world remember this grace; and may the teaching of the Dao proceed of itself and be accomplished through Wuwei (non-action).

Returning to the Censer (the part of the rite in which the incense burner is set in order once more, incense is replenished, or obeisance is performed).

Visualizing the Spirits and Burning Incense (contemplating the deities and offering incense in prayer).

Officers of Incense, Dragon and Tiger Lords of the left and right, and all the numinous officers who attend the incense fire: cause the twelve vows I previously made, when I ascended the altar to practice the Dao at the noon audience, all to be fulfilled.

Returning to the Censer

Visualizing the Spirits and Burning Incense

Officers of Incense, Dragon and Tiger Lords of the left and right, and all the numinous officers who attend the incense fire: cause the place where I previously ascended the altar to practice the Dao at the noon audience to bring forth of itself golden liquid and cinnabar-and-blue-green zhi blossoms (immortal herbs symbolizing the numinous treasures of the immortals and signs of good auspice); and cause the hundred spirits and all the perfected to assemble here and gather before the incense burner. I pray that the immortal youths and jade maidens of the ten directions attend the orchid feast (the refined banquet of the immortals) and swiftly convey the sincerity I previously memorialized, so that it reaches directly before the Most True and Limitless Great Dao, the Supreme Saints of the Three Pure Ones (Sanqing) (the highest assembly of deities revered in Daoism), and the Most Venerable Jade Emperor of the Golden Portal of August Heaven.

Noon-Audience Keyi (liturgy) of the Great Luotian Jiao

Evening-Audience Keyi of the Great Luotian Jiao

Let all the ritual masters, in accordance with the liturgical method, visualize the spirits and recite in silence.

The five stars shine on high, and auspicious Qi appears. The Celestial Worthy of Primordial Beginning summons the spirits, and the Qi of heaven and earth circulate in turn. With jade talismans and precious insignia the command is sent, summoning the spirits within the hidden and subtle; divine power is displayed and majesty made manifest, so that treachery and cruelty have nowhere to remain. The myriad demons tremble and submit, and disordered malign Qi withdraws and vanishes; anomalies are destroyed and evil is punished, so that the Qi of the Dao flows together. Divine light illuminates the night, and the Qi of darkness disperses altogether. The myriad spirits descend, riding divine light and swift wind. All living beings find peace and ease, and grace extends throughout the sacred land.

Strike the ritual drum twenty-four times.

O Most High Lord Lao of the Unsurpassed Three Heavens, of the Mysterious Primordial Beginning and the Three Qi (vital energy)—the Most High Lord Lao revered in Daoism—please summon forth from within my body the Merit Officers of the Three and the Five, the Messengers of the Offices of the Left and the Right, the Golden Lads of the Left and the Right who bear incense, the Jade Maidens who transmit words and scatter flowers, together with the Direct Talisman Officers of the Five Emperors and the Incense Officials and Messengers on duty for the day, thirty-six of each kind. Let all the deities summoned set their attire in solemn order, clad in splendor and dignity, their caps set straight and the tassels of their sashes hanging evenly.

Please announce this to the earth deities of the Mysterious Altar (the place where the altar is established and the rite performed) and to the local spirits of this place: tonight I shall ascend the altar to practice the Dao (the Way) and pay homage to the Imperial Lords and the Perfected Saints. I now carefully set forth the substance of this entreaty; every sincere wish has been written in a sealed document. May the Qi of the Dao of the Most High and Supremely True—the spiritual breath of the Dao—and the auspicious light of Lingbao, the Numinous Treasure, descend and flow into our bodies, so that the sincerity of what I petition may swiftly and directly reach the presence of the Supremely True and Boundless Great Dao, the exalted saints of the Three Pure Ones (Sanqing), and the Most Venerable Jade Emperor, Lord on High of the Golden Portal of Vast Heaven.

Please declare the ritual office and rank.

So-and-so of the stated office, together with the officials and ritual masters attending the altar, sincerely memorializes in concert: We respectfully address the Celestial Worthy of Primordial Beginning, of the Void and Spontaneous Nature; the Most High Lord of the Dao of the Boundless Great Dao; the Most High Lord Lao; the Exalted Jade Emperor on High; the hosts of great saints of the ten directions who have already attained the Dao; the Lords and Elders of Supreme Truth; the Imperial Lords of the Thirty-Two Heavens; the Supreme Lord of the Jade Void and the Great Jade Thearch; and the venerable ones of Eastern Florescence, the Southern Pole, Western Numinosity, and Northern Perfection. We further address the Bright Imperial Lords of the Dao, Supremely True Ones of Lingbao, of the Mysterious Capital, the Jade Capital, the Golden Portal, the Jasper Terrace of the Seven Treasures, and the Upper Palace of Purple Tenuity; the venerable Jing (scriptures) of the Thirty-Six Divisions; the Great Ritual Master Within the Mystery; the Senior Minister, the Senior Steward, the Senior Protector, and the Senior Tutor; the Twenty-Four Perfected who descend to teach Great Peace; Lord Wang, Chief Perfected of the Western Citadel; the Perfected of Great Unity; Lord Mao, Senior Minister of the Eastern Marchmount and Director of Destinies; the two Perfected of Fixed Records and of Life Preservation; the divine immortals who have attained the Dao in the grotto-residences of the famous mountains; and all the officers and true spirits of the Three Realms. We respectfully beg you all to extend great compassion, to perceive clearly, and to look down upon and witness this entreaty.

I reflect that only because of the blessed affinity accumulated in a former life have I been able, so early, to take leave of the ties of the mundane world, to serve the Shangxuan (the exalted perfected beings revered in Daoism), and to have the opportunity to take part in the Xuanlü (the precepts and statutes of Daoism). I therefore often examine myself. I know that to have received this chance is truly fortunate, and I always wish to urge myself on as best I can and to serve the Dao (the Way) with earnest diligence. Whenever people come to offer prayers and petitions, I should not turn them away. Now my resolve in fasting and purification is most sincere, so I venture to set forth the wish I hold within. Looking up to the Xuanci (the compassion of the exalted perfected), I earnestly beg that they deign to hear my prayer.

Proclamation (the prayer text read aloud)

What has been set forth above is precisely my heart’s wish. May the exalted perfected clearly perceive my sincerity. In presuming to disturb the Xuanci, I feel still greater reverence within.

I have heard that the grotto gates stand open, layer upon layer, and that the heavenly gates built of jade lead to the Dique (the abode of the Celestial Emperor); that the ninefold gates of heaven are shut fast, and that the jade palaces stand in the Chenjing (the capital of the Celestial Emperor). The form and trace of the exalted perfected cannot be seen, yet they can hear voices; the higher the realm in which they dwell, the more far-reaching and profound is their insight.

I have heard that the celestial realm has cavern gates in layer upon layer, and palace gates of jasper and jade stand open before the imperial palace of the Celestial Emperor; the gates of Heaven recede, depth upon depth, and the jade halls—the celestial palace—glimmer within the imperial capital. The Celestial Worthy (Tianzun) cannot be seen and cannot be heard, yet he can see to the greatest heights and discern to the farthest reaches. He passes beyond the range of what words can express, and his mystery is hard to fathom; nor is he bound by bodily form or by material objects, so that the fragrance-like subtlety of his numinous wonder is difficult to glimpse.

The True Lord of Quiet Response (Jingying Zhenjun) was born in the Han dynasty, and the Mysterious Primordial Lord Lao (Xuanyuan Laojun) descended many times upon the capital of Shu, secretly transmitting the true Jing (scriptures) and privately imparting the mysterious intent. The Azure Palaces and Purple Mansions—the celestial immortal palaces of which Daoism speaks—are remote and profound, yet they opened a road leading to the realm of the immortals; the Yellow Path and the vermilion steps—the vermilion steps of the celestial palace—suddenly appear, bright as daylight. We devote ourselves wholeheartedly to fasting and purification, reverently turning toward the Great Dao (the Way), and with perfect sincerity our hearts commune with the gods and spirits. We sense the spirits transforming in a flash, as swift as the interval between bowing and looking up, between bending and stretching.

Thereupon the golden gates of the celestial palace open, and jade maidens deliver the documents. We personally pay homage to the Celestial Worthy and respectfully present the memorial: above, we pray that calamities be removed; below, we pray that all living beings be saved and ferried across, so that people throughout the world may follow the orthodox Way, and so that the souls of the dead in the dark underworld may have something on which to rely.

The fasting officer, so-and-so, respectfully reflects: dwelling in the human world, his aspiration turns toward cultivation in the Daoist tradition; now, upholding the precepts and keeping the fast in purity, he commands the feather-robed—the Daoist priests—to proclaim the true teaching; confessing and making amends for faults, bearing the burden of guilt, honoring the master’s methods and treasuring the methods of the Dao, he establishes the altar. Through visualization—quiet contemplation of the mind—he raises the primordial Qi (vital energy) and pays court to the celestial realm; bowing in prostration, he moves Shen (spirit) upward and pays homage to the Celestial Emperor.

At this moment a purple numinous light is received, enveloping a golden radiance like moonlight; auspicious clouds of Qi appear, cinnabar flames hold fragrance within, star-shaped jade seal script—the writing of Daoist Fulu (talismans and registers)—shines in splendor, and colored clouds wind about. In the valleys every sound falls silent, and the birds of the mountain forests fold their wings in quiet. Bells and chimes sound together, their tones echoing along with the songs of the celestial realm; Kan and Li—water and fire, commonly used to indicate Yin-Yang—turn in silence, causing the inner landscape throughout the body to shine with light. The Three Realms descend together, and the Five Wheels—the Daoist account of the circulation of Qi within the body—revolve together.

Now, in the stillness of night, the ritual assembly is held. We invite the ritual congregation present to concentrate their minds together, and to begin the offering of incense with the first pinching of incense.

May this incense smoke rise into the air and reach the Three Pure Ones (Sanqing)—the pure realm where the honored deities of Daoism dwell. With body, Shen (spirit), and nature and life together, we take refuge, reverently bowing our heads in worship and relying upon the Three Honored Ones of the Most High, the three venerated deities worshipped in Daoism. By the merit of offering incense, we send blessings upward for the reigning emperor: may his civil virtue shine as bright as starlight and his martial might surge forth like a soaring dragon, his radiance illuminating the four quarters; may he broadly extend the sovereign’s governance of De (Virtue/Power), attend to the heart of Heaven and Earth, and enable the people to live in peace and delight in their work. May cart tracks be uniform and writing be the same, and the borders be at peace; may teaching and moral transformation be wholly good and the affairs of government wholly excellent, so that the four seas enjoy great peace. May ordinances and transformative instruction lay all flat as wind upon the grass, with nothing left unaccomplished; may the people, like fish leaping and birds in flight, each find their proper place. Now we burn incense and take refuge in the supremely true De of the great assembly of sages honored by the Dao (the Way)—the community of sages and perfected ones venerated in Daoism. May we, after attaining the Dao, abide forever in Heaven.

Tonight, with minds stilled, we practice the Dao. We ask all who take part in the ritual to raise this second stick of incense.

May this incense smoke rise into the air and reach the realm of the Three Pure Ones. With body, Shen, and nature and life together, we take refuge, bowing in reverence and relying upon the Most High and the other honored deities. Please raise this second stick of incense.

May this incense smoke rise into the air and reach the realm of the Three Pure Ones. With body, Shen, and nature and life together, we take refuge, bowing in reverence and relying upon the Three Honored Ones of the Most High. By the merit of offering incense, we dedicate it to the three generations of ancestors of the rite’s patron, So-and-so, to the members of the household, and to the soul-consciousness of the deceased. May they be cleared of faults and freed from the bitter sea of desire and the bonds of craving; may they be released from the three retributions—the karmic returns corresponding to cause and effect across the three times—and may the eight defilements, eight kinds of impurity and affliction, not remain in the mind; may the six faculties—eye, ear, nose, tongue, body, and mind—be pure and untrammeled, and may the five spirits, the deities of the five viscera dwelling within the body, all return to their original nature. May they refine and nurture form and spirit in the Court of Flowing Fire and cultivate virtue in the Prefecture of Tongchu; riding the clouds and borne upon Qi (vital energy), may they roam and rest in the immortal realms, passing in and out of Yin and Yang (Yin-Yang) and wandering freely in the realm of sages and perfected ones. Now we burn incense and take refuge in the supremely true De of the great assembly of sages honored by the Jing (scriptures/classics)—the community of sages and perfected ones venerated by the Daoist scriptures. May they, after attaining the Dao, ascend into the realm of the formless.

Tonight, with minds stilled, we practice the Dao. We ask all who take part in the ritual to raise this third stick of incense.

May this incense smoke rise into the air and reach the realm of the Three Pure Ones. With body, Shen, and nature and life together, we take refuge, bowing in reverence and relying upon the Three Honored Ones of the Most High. We now ask all who take part in the ritual to raise this third stick of incense.

May the smoke of this stick of incense rise into the heights and reach the realm of the Three Pure Ones (Sanqing), the highest divine realm revered in Daoism. We take refuge with our bodies, our minds and spirits, and our nature and life all together, bowing low in prostration. Relying on the Three Supreme Worthies of the Most High—the three venerable deities revered in Daoism—we respectfully pray, by the merit of offering incense, for the zhai official, So-and-so: with sincere devotion in his heart, he has established the Grand Luotian Offering, a Daoist sacrificial rite of great scale, in order to confess transgressions and dispel calamities, and to seek grace and blessing.

We respectfully wish that his good deeds be entered in the golden books and his name inscribed on the jade tablets; that the Celestial Emperor grant him a span of years, so that the longer his life, the higher his De (Virtue) rises; and that the gods bestow blessings, bringing health and peace to the elderly and care to the young. Whether at home or away, may the gods protect him; whether at rest or on the move, may he receive the shelter of Heaven. May the household be harmonious and joyful, and celebration spread through the neighborhood, and may the family’s fortunes be peaceful and smooth. May the younger generation study diligently and cultivate Virtue, and in time enjoy rank and salary; may everyone cherish faithfulness and righteousness and act with integrity, so as to carry on the tradition of an illustrious family. May every matter proceed smoothly, and may a thousand calamities be forever removed.

Therefore we burn incense and voluntarily take refuge in the most perfect De of the venerable masters and the holy assembly. After attaining the Dao (the Way), may we become one with the Great Dao.

There follow the Chanting of the Directions, the Confession, the Commanding of the Demons, the Hymn of the Three Invitations, and the Three Salutations.

The ritual office is proclaimed once again. May every matter proceed smoothly, and may a thousand calamities be forever removed. Therefore we burn incense and voluntarily take refuge in the most perfect De of the venerable masters and the holy assembly. After attaining the Dao, may we become one with the Great Dao.

There follow the Chanting of the Directions, the Confession, the Commanding of the Demons, the Hymn of the Three Invitations, and the Three Salutations.

The ritual office is proclaimed once again.

So-and-so, invested with ritual office, together with the Daoist priests assembled at the altar and the others, sincerely addresses on high the Supreme Worthies of the Three Pure Ones, the superior sages of the ten directions, the celestial emperors and Celestial Perfected of the Jade Capital and the Golden Towers, the venerable masters and holy assemblies of the ten directions, the officials of the Three Realms, and all deities possessed of awesome spiritual power.

I have heard that when the One returns to Wuwei (non-action), one can grasp the fundamental meaning of Heaven and humanity; by quietly observing how things change and return upon themselves, one can see the pure perfection of the Dao (the Way) and De (Virtue/Power). The Dao is encompassing and vast, so profound that words can scarcely name it; subtle, mysterious, and penetrating, it is so deep that it cannot be fathomed. It transcends concrete form and does not stand in the way of the myriad things; trace it from beginning to end, and one may abide with the Dao.

We are not sufficiently single-minded, nor is our resolve firm enough. We wish to inquire into a Dao that is elusive and hard to see, yet we cannot find where it begins; we wish to discern principles dark, minute, and mysterious, yet we often stray from the proper standard. Although we wish to hold to the Yellow Path and return to the Purple Pole (symbolizing the exalted celestial realm and the realm of the Dao), how could we truly reach the true Dao and move the spirits to respond? We hold offices and titles in name alone, yet we presumptuously carry out the teachings of Keyi (liturgy).

The zhai officer So-and-so has bathed and washed the hair, prepared the ceremony according to ritual propriety, and reverently wishes to ascend to the celestial court; therefore, following Daoist liturgical norms, the altar has been established and the rite performed. The cloud seal-scripts of the five directions (talismanic scripts written for the east, south, west, north, and center) have been set out, so as to subdue demonic evil and bind sprites and specters; a three-tiered numinous altar has been raised, from which one reverently looks up to the heavens and hopes toward the holy perfected. Phoenix-shaped candle flames flicker, casting brilliant color; dragon-shaped incense smoke drifts, bearing fragrance. The eight gates of the lofty altar court are opened high and wide, and the nine keys (symbolizing the keys or apertures of the gates of heaven) are broadly unlatched.

We reverently pray and invite the Most Holy Primordial Worthies within the imperial gate-towers of the Jasper Capital and the immortal metropolises of the Jade Gardens, together with the many deities who each hold office: may splendor of nine colors shine upon the airborne ceremonial retinue, and may light of five colors appear upon the dharma altar of ascent to heaven. May the deities move Heaven, opening the authority over the root and source of the lives of all beings; may the obstructions of sin scatter like ash and smoke, and the tangled documents of the registers of guilt be swept away together. Of the blessings brought by this Zhaijiao (purification ritual)—a Daoist rite of setting an altar to pray for blessings, avert disaster, or deliver the dead—may there be none who fail to be saved.

First, we pray that the foundation of the state flourish and long endure, and that the sovereign’s enterprise be broad and great. May the countries beyond distant mountains and seas come to offer tribute without breach of ritual, and may the people of the frontiers and foreign lands submit to the court and raise no conflict.

Next, we pray that the zhai officer receive the blessings granted by Heaven, that the fortune of the realm prosper, and that the ancestors rest in peace. May the deities protect and assist, so that the wishes of peace and harmony sung by the poets may be fulfilled; may the gentleman benefit through the virtue of humility, the undertakings of the family continue and flourish, and its renown long be raised high. May the household be loyal and filial generation after generation, with persons of distinction in every age, forever far from hardship and peril, and broadly receive abundant fortune and emolument.

We also pray that those who died earlier obtain deliverance, and that those lately departed transcend the realm of suffering. If the dead remain trapped in the Three Paths (the three evil destinies of hell, hungry ghosts, and animals) and sunk in the Five Sufferings (the various realms of hardship), may they, by the merit of this Zhaijiao, obtain release and no longer be bound by karmic retribution; in accordance with the talismanic mandate (the Fulu [talismans and registers] and the ritual commands granted by the deities), may they turn toward rebirth and be brought to life, and enjoy the reward of blessing. All souls of the unseen realm not yet delivered, together with the deities who have taken part in guarding the rite and whose labors have merit, likewise look to the gracious light of the Celestial Worthies, and together rise in rank and ascend in realm.

In this way, above, the grace of the great kindness and great compassion of the Celestial Worthies may be made manifest; below, the sincere heart with which we take refuge and entrust our lives may be fulfilled. With reverence we hereby submit this memorial.

I set forth twelve wishes: first, may sacred numinous light descend and shine; second, may the radiance of the Dao (the Way) rise like the moon; third, may grace extend to the Nine Earths (the dark realms of the underworld); fourth, may sincere hearts reach upward to the celestial court; fifth, may the true spirits assemble together; sixth, may the Qi (vital energy) of the Dao fill all around; seventh, may the halls of Heaven open; eighth, may the hells be destroyed and dispersed; ninth, may profound and wondrous merit be widely bestowed upon all living beings; tenth, may one mount the roseate light and ascend; eleventh, may all things under Heaven harbor De (Virtue/Power); and twelfth, may the teaching and transformation of the Dao proceed of itself.

Returning the Incense Burner

Visualizing the Spirits and Burning Incense

Envoys of the Incense Office, Dragon and Tiger Lords of the left and right (the divine generals who guard the incense burner), and all the numinous officers who attend the incense: grant that, at the place where I, your servant, earlier ascended the altar to practice the Dao in the evening audience, golden liquor, the essences of cinnabar and azure lingzhi, and other auspicious signs of the immortals may arise of themselves, so that the hundred spirits and the host of the Perfected all gather before the incense burner. May the immortal lads and jade maidens of the ten directions come to attend the orchid banquet (a purification feast adorned with fragrant orchids), and swiftly convey upward the sincerity that I have just memorialized, reaching directly into the presence of the Most True and Limitless Great Dao, the Supreme Saints of the Three Pure Ones (Sanqing), and the Most Venerable Jade Emperor of the Golden Portal of Vast Heaven.

Evening Audience Liturgy (Keyi) of the Great Offering of the All-Encompassing Heaven (Luotian Dajiao)