《诸师圣诞冲举酌献仪》

On the ninth day of the first lunar month, a libation-and-offering rite is held for the sacred birthday of the Jade Emperor.

Auspicious signs appear like rainbow light. Before Haotian, the vast heavenly realm, we set out an incense altar; the assembly stands in reverent stillness and sincerely presents fine wine and fragrant flowers. With due respect we kindle the true incense of the Dao (the Way) and De (Virtue/Power), devoutly announce the rite and offer the gifts, to provide for the Supreme Great Celestial Worthy, Jade Emperor of Vast Heaven—he who opened Heaven, holds the talisman, governs the calendar, contains the True and embodies the Dao—the High Emperor of the Mysterious Vault (the Jade Emperor), together with the Celestial Worthy, Holy Father and King of Radiant Solemnity and Wondrous Joy; the Primordial Lady, Holy Mother and Empress Dowager of Precious Moonlight; the holy multitude of the Golden Portal of the Boundless Canopy; and the exalted perfected who guard and attend the Jade Capital. May all these deities, through this true incense, together receive the offerings.

We kindle the true incense once more, announce the rite and make offerings to the Celestial Worthies of the Three Pure Ones (Sanqing) in the Three Realms of emptiness and spontaneity, the Great Emperor of Purple Tenuity at the North Pole, the Heavenly Sovereign and Supreme Emperor of the South Pole, the Sovereign Earth Goddess who receives Heaven and patterns herself upon it, Empress of the Soil (the deity of the land), and the myriad spirits of the Three Realms and the true rulers of the Ten Directions. On this day of court celebration of the sacred birthday, we respectfully invite all true spirits to bestow their vast compassionate grace, to look down and clearly discern our sincerity.

The prayer text of the rite is then read aloud.

The Great Dao (the Way) is without form, yet it transforms and nurtures the myriad things and becomes their root; the Dao of ultimate truth has no fixed image, yet it governs all kinds of beings. Its wondrous function is hard to discern, and its numinous workings cannot be measured. We can therefore only, through plain and unadorned reverence, exhaust our sincere hearts in respectfully celebrating the holy and true.

We reverently praise the Haotian Yuhuang Datianzun, the Xuanqiong Gaoshangdi (the supreme celestial emperor venerated in Daoism): his radiance is one with heaven and earth, and his De (Virtue/Power) accords with the sun and moon. The Jing (scripture/classic) says that the True Realm of Fuli (the realm of immortals and perfected beings spoken of in Daoism) records the beginning of the transmission of the Great Dao, and that the Upper Palace of Ziwei (the celestial palace where the celestial emperor dwells) makes manifest the purpose of delivering and transforming the people of the world. The celestial emperor issues precious scriptures written in celestial seal script (the sacred writing used in Daoism), and golden cords are fastened upon the texts of rosy clouds. These are the celestial chapters of the Great Brahma Heaven (a name of a Daoist heaven), and also the rhymed principles deeply stored by all the heavens. They reveal their teaching without words, surpassing the mysterious workings that are without form or trace.

The scripture further says that the eight corners send down their radiance; within them the vast kalpas are profound and remote—who can see through them? The movements of heaven and earth answer the turning of the times, and the source of the true Dao is likewise hard to fathom. We sincerely pray that the holy and true will look down upon us, grant pardon, and in some small measure respond to our wish to take refuge. The various heavens hold a celebratory assembly, and the Three Realms (the levels of the heavens spoken of in Daoism) seem close before our eyes: jade trees and immortal flowers appear to stand but a short distance from Yuxu (the immortal realm where perfected beings dwell); the lang carriages and blue-green palanquins (the splendid vehicles in which immortals and perfected beings ride) unhurriedly perform wondrous immortal music. With devout hearts we perform the rite and present the first offering.

The Terrace of Yuluo Xiaotai (a celestial realm in the Daoist heavens) manifests the tangible divine forms of Brahma Heaven; the Great Brahma of the Dark Ford (the great deity who governs the profound heavens) possesses boundless spiritual powers. This is the wondrous pivot of the Mysterious Ancestors (the ancestral deities revered in Daoism), and also an important charge of the Celestial Emperor. They are like lamps of wisdom upon the dark road, and like boats that cross the vast sea: above, they can settle the state and bring well-being to the people; below, they can support those in peril and deliver them from calamity. They relieve all living beings without distinction of wisdom or folly, high station or low; they propagate the true and mysterious Dao (the Way), and break through the barriers between being and non-being, form and emptiness.

When we reflect upon ourselves, our talent and virtue are shallow, yet we have all received the molding and nurture of the divine perfected. We have been fortunate to hear the sound of the teaching (Daoist instruction) and to receive sacred grace universally; hearing it proclaimed, we sigh that such a teaching is hard to encounter, and so we are further awakened, and we also cherish the vast compassion of the divine perfected. Now, just as we meet the auspicious day of the divine perfected descending into the world, we reverently perform at dawn the rite of chaoyuan (paying homage to the revered deities of Daoism).

The divine perfected discern all things, like a boundless bright mirror; as we respectfully make offerings and pay homage, how dare we seek anything for ourselves? The divine perfected are like a great resonant bell: even if one sincerely knocks and petitions in stillness, there will surely be a response. We once more presume to extend our invitation, earnestly requesting that the divine perfected accept the offerings. We bow again, burn incense, and according to the rite present the second round of offerings.

In the original text, the passage from “the numinous pivot of the Mysterious Ancestors” to “cutting off distinctions of wisdom and folly, high and low” appears twice; the above has been rendered continuously according to the sense of the text.

It may be understood this way: in the Realm of Wondrous Being (the profound and true realm of the Dao), the Venerable appears everywhere in the form of a king. The Palace of Miluo (the highest heavenly palace in Daoism) is the seat of the Primordial Sovereign. There gather the essences of the first stirring of primordial Qi (vital energy), and there the sun, moon, and stars, the three lights, are fully realized in their vast and profound wonder. The Venerable's virtue is subtle beyond reckoning, and the divine powers are too vast to discuss.

The Venerable of the Dao (the Way) dwells in seclusion high above the deep Jade Capital, within the soaring Golden Gate Tower. The secret essentials of the five-thousand-character scripture blend the ways of Heaven, Earth, and Humanity, the Three Powers. More than eight thousand methods of deliverance receive beings of the six realms (the six destinations of rebirth). The Dao moves of itself, and human awareness cannot fully grasp it. In stillness it still responds to conditions as they arise, coming and going freely. Unbound, it can nonetheless gather and disperse, and its transformations are perfectly harmonious and unfathomable. The Venerable proclaims the doctrine of purity and liberation, rescuing beings sunk in delusion and sorrow, roaming among the Three Realms (the different heavens of Daoism) and appearing everywhere in the ten directions.

We humbly pray that the Venerable will not disdain the simplicity of these rites and will look kindly upon our sincere hearts. May the Venerable take note of our devotion in holding the purification rite (zhai), keeping the precepts, and bathing, and open the grace that shelters and bears up all things. May the Venerable descend in radiant splendor, bringing joy beyond words. With wholehearted reverence we have completed our bows and present the Three Offerings (the three presentations of sacrificial food or gifts in the rite).

After the memorial text is read, the dedication of merit is performed. We humbly pray that Heaven's hearing be clear and the Sovereign's heart discerning. The Venerable endures long yet does not rule over the myriad things, taking Heaven and Earth as its root. Gazing up at this Dao, we find it too lofty to reach, standing alone beyond form and name. May its grace preserve all things, and its blessings extend to the nation and the people.

The birthday of the Ancestral Celestial Master (Tianshi) falls on the fifteenth day of the first lunar month. In Heaven, the heng-wei herb (a fragrant plant) marks a day of immortal ascent that comes but once in a thousand years. On earth, fruits such as bananas and lychees are offered to express our present joy in celebrating the sage. We reverently burn incense and make offerings to the Ancestral Master: the Celestial Master Who Supports the Teaching of the Three Heavens, Assists the Origin, Embodies the Dao, and Models the Great Law; the True Lord of Zhengyi (Orthodox Unity), Profound in Emptiness, Transformed by Divinity, Tranquil in Response, and Manifest in Protection; and the next title, which begins with the character "Ri" (日). The original text breaks off here, and this title and everything after it are missing.

The hengwei of heaven—fragrant flowers—commemorate the thousand-year auspicious day of the nativity of the immortal perfected; the bananas and lychees offered in the human world express, at this moment, the intention to celebrate the holy perfected. Pure incense is reverently kindled in offering to the ancestral masters: the Great Ritual Celestial Master (Tianshi) of the Three Heavens, who upholds the teaching, assists the primordial origin, and embodies the Dao (the Way); the Perfected Lord of Zhengyi (Orthodox Unity), who penetrates the mystery, is divinely transformed, responds in stillness, and manifests protection; the Heavenly Worthy, Great Thearch of lofty brilliance, inexhaustible throughout the Six Harmonies, who subdues demons and protects the Dao; the Holy Ancestor, Master and Minister of the Han, Marquis Wencheng of Liu; the Holy Father of Zhengyi, Perfected Tong□; the Holy Mother of Zhengyi, the Primordial Lady; the Successor Master, Perfected Lord of Grand Clarity who unfolds the teaching and the wondrous Dao; the Continuing Master, Perfected Lord of Grand Clarity who illuminates transformation and broadens virtue; the Female Master of Zhengyi, the Primordial Lady; together with the two Perfected, Wang and Zhao, who attend at left and right; the immortal maidens of Zhengyi—Immortal Maiden Wenji, Immortal Maiden Wenguang, Immortal Maiden Yulan, and Immortal Maiden Fangzhi; the Commandant of the Imperial Carriages, Marquis of Louting; the Governor of Yiyang, Marquis of Langzhong; and the Governor of Nanjun, Attendant Censor; the Celestial Masters, Perfected, Primordial Ladies, immortal maidens, immortal ancestors, and immortal lineages of Zhengyi through the ages, and the kindred of the immortal perfected who ascended in flight; the exalted perfected who receive incense offerings at this abbey; the officers, generals, and true officials of the Thunder Ritual Bureau; the God of the Soil and the deities of Jiangdong; and the host of gods of the Three Realms who have come to offer congratulations, together with every true spirit. With true incense, offering is made to all.

Declaration of Intention

It is reverently declared: In those days, at the time of the crane’s cry, the destiny of the Dao was inaugurated, and the infinite protection of the spirits was broadly made manifest. The exalted perfected who receive incense offerings at this abbey, the officers, generals, and true officials of the Thunder Ritual Bureau, the God of the Soil and the deities of Jiangdong, and the host of gods of the Three Realms who have come to offer congratulations, together with every true spirit, are all invited to burn incense together and universally to receive the offering.

Declaration of Intention

This is the part of the ritual in which the intention of the offering is proclaimed. “True incense” refers to the incense burned and presented in the rite; the “Three Realms” usually mean the three realms of Heaven, Earth, and Water. The original text is missing a character in “Perfected Tong□,” and it is therefore retained as it stands.

With reverence it is said: The Patriarch arose in response to the times. Like the cry of a crane, his fame spread far and wide, greatly manifesting inexhaustible wondrous transformations. His glory was like a fish leaping from the water, and he received the gracious favor of the Most High. He became renowned through the Han dynasty, inheriting the fair name of Zhang Liang (courtesy name Zifang, a celebrated minister of the early Han who received the arts of war from the Yellow Stone Elder), and his achievements were all the more illustrious. Those who dwelled in the mountains and forests looked up to him, and all quarters of the world turned their hearts to revere him.

With reverence we commemorate the Patriarch, the True Lord of Zhengyi (Orthodox Unity)—the founding patriarch of the Zhengyi school venerated in Daoism. He is the lineage master of the Zhengyi school and the sovereign of the Dao (the Way) of the Mysterious Origin. Acting on Heaven’s behalf to carry out the Dao and aid the world, he transmitted to later generations the precious registers (Fulu, talismans and registers—Daoist ritual implements). He also delivered beings in the human world and cultivated true nature, refining the Golden Elixir (Jindan) so as to accomplish the Great Dao. The seal and precious sword he handed down reach far back in an unbroken line, and the merit of his cultivation is vast and conspicuous. Riding a green carriage and a cinnabar chariot, the Patriarch descends, stirring a response from the supremely perfected spirits within the Golden Portal. He studies the dragon chapters and phoenix seal script and investigates the scriptures secretly preserved by Ziyang (a designation associated with Neidan, internal alchemy). The court’s veneration and commendation of the Patriarch make plain how vast is his grace in benefiting the world and sheltering all living beings. His divine majesty spreads afar, and purple clouds and mists fill the expanse. Dragons and phoenixes present auspicious signs as we look up to the Patriarch descending with easy grace; luan and feng sing, and he rests at ease amid solemn rites. Thus, with devout hearts, we perform the rite and offer the first cup of wine.

With reverence it is said: In heaven there are stars; on earth there are rivers and mountains. They are bound up with the rise and decline of a hundred generations. Caps and robes bear the order of ritual, and flowing water has its source; through these, people lodge their reverent gaze upon the Patriarch. The Three Heavens—the threefold celestial realms of which Daoism speaks—rejoice together, and within the four seas all are glad. The Patriarch holds within him the essence of the supreme Dao and is truly an outstanding figure brought forth by the Prior Heaven. The grace of his De (Virtue/Power) spreads from the root, so that branches and leaves grow lush and splendor flourishes. His favor moistens the mountains and forests, as grasses and trees are covered by rain and dew.

We who rely on the Patriarch’s protection sojourn in Daoist abbeys (Daoist temples and monasteries). In our hearts we constantly commemorate and emulate the Patriarch, ever upholding his teaching and never growing lax. We earnestly beg the Patriarch to perceive our sincere and diligent intent, to incline and descend in spirit, and to accept this offering. May the radiance of his abundant De shine forth, so that profound and subtle principles become clear and open. May his countenance be joyful, his face gaining luster like the sacred fungus of a spring day. May auspicious clouds and propitious Qi (vital energy) surround him, as though drawing near the Weiyuan of heaven (the name of a stellar office, often used to stand for the celestial realm). May we meet the Patriarch in heaven, as wind and cloud encounter one another; and may we, in the human world, draw near to behold him, as one draws near the sun and moon. Once more we offer our utmost sincerity, perform the rite, and present the second cup of wine.

The six ao—legendary giant turtles said to bear immortal mountains upon their backs—raise the immortal mountains, while a pair of phoenixes support the carriage. It is precisely the auspicious day for celebrating the sacred birthday. The Five Elder Divine Lords lead the way in front, and the assembled immortals escort the carriage, together praising the splendor of today’s gathering. At this moment auspicious Qi (vital energy) is harmonious and propitious, as though one had drawn near before the Weiyuan, the abode of the celestial officials. In heaven, wind and cloud meet in congress; in the human world, people look up toward sun and moon. Once more we pour forth our sincere devotion, bow with reverence, and present the second offering.

The six ao bear the mountains and the twin phoenixes support the carriage, just as we meet the auspicious day for celebrating the sacred birthday. The Five Elders open the way, the assembled immortals guard the carriage, and together they praise this day. We respectfully congratulate the Holy Worthy, who transforms and orders heaven and earth and brings forth and nurtures the myriad things, who holds grace in the heart and covers all as with brocade. The Holy Worthy dwells on high in the Taisheng, a noble and tranquil immortal realm, assisting the transformation of the pure gate of the Dao (the Way). Wherever he may be, he moves in accord with the turning of the times. Gazing toward the sacred countenance, we seem to see hair ornaments like fish scales spread out in neat array, and we rejoice that we may together behold the bearing of the celestial figure. We seem again to see, beneath the long beard, the Holy Worthy facing us with a solemn countenance, and once more we look up to a radiance like that of sun and moon. At this time the fragrance of thoroughwort and rose is renewed, and it calls all the more to mind a sincerity like that of plants turning their faces toward the sun. Even after incense has been burned three times, we still feel our heart’s intent hard to exhaust, and the rite of a hundred bows is observed with still greater care. We respectfully present the written memorial and set forth what is in our hearts. We purely prepare the longevity rite, a Zhaijiao (purification ritual) established to pray for blessings and celebrate long life, and we praise the sacred De (Virtue/Power). The grace is deep, and gratitude is hard to tell in full. We humbly pray that the Holy Worthy look down upon our slight offerings, like small celery moistened by water from roadside puddles, and extend this grace to the descendants of later generations. Sagely brightness dwells on high in heaven; may the influence of the true Dao long be made manifest. Divine might is majestic; may the sacred spirit ever protect and bless this clear and prosperous age. The radiance of sacred De is without end, and the immortal Dao grows daily more flourishing. With devout hearts we pay reverence and complete the third offering.

Proclaiming the Memorial

Dedication of Merit

We humbly pray that the Holy Worthy hold the pivot of the great Dao and turn together with the Dao of Heaven. Teaching and transformation are nourished, and the company of the Dao, clad in fish robes—the ritual garments of Daoist priests—receive the grace of rain and dew. The Holy Worthy lets down radiance in the Imperial Abode, the dwelling of the Celestial Emperor, and, wearing duck shoes—the shoes worn by immortals—walks above the stars. May the gem-bright and solemn immortal court be pure and reverent, and may the community of the Dao be peaceful and harmonious.

Offering Text for the Birth of the Patriarch of the Dao, the Fifteenth Day of the Second Month

The great Dao is originally without name, and we meet precisely the day of the Patriarch of the Dao’s birth. The supreme divinity is radiant and manifest, and we exhaust our sincerity in celebration and praise. We respectfully burn the true incense of Dao and De, devoutly submit our address, and make offering on the fifteenth day.

The Great Dao (the Way) originally had no name, yet on this day of its birth it comes into the world. The supreme deity shines in manifest glory, and we celebrate and praise with all our sincerity. Reverently we kindle the true incense of the Dao and of De (Virtue/Power), devoutly announce our petition, and present offerings to the Most High Lord Lao of the immortal realm of Taiqing, the Heavenly Worthy of the Dao and of De, the Emperor of Primordial Origin and Supreme Virtue. We respectfully ask the Heavenly Worthy, in compassion, to look down and clearly discern this prayer. Once more we burn true incense and devoutly make announcement, offering to the Heavenly Worthy of Primordial Beginning of Yuqing, the Heavenly Worthy of Numinous Treasure of Shangqing, the thearchs of the various heavens of the Golden Portal, the exalted perfected of the Wondrous Existence of the Grand Veil Heaven, the Dark Emperor of Heaven who presides over the teachings, the Ancestral Master, the True Lord of Zhengyi (Orthodox Unity), the thousands of perfected ones and myriads of sages of the Three Realms and the Ten Directions, the officers and generals of the Thunder Ministry, and the earth god of Jiangdong, together with all the divinities who have come today to offer congratulations. May everyone burn incense together and make offerings universally to the gods.

Announcement of Intention

We respectfully state: Life comes from where there is no beginning and continues along the Dao that has no end; its mystery runs through the realm of profound seclusion and stillness. One may, for want of a better name, call it the “Dao,” yet it is not the constant Dao, unchanging and able to be explained in words; it arises of itself in clarity and stillness. The Most High Lord Lao received the wondrous Qi (vital energy) of Yuxu—the pure and empty immortal realm of which Daoism speaks—and manifested a pure and beautiful form within the divine chamber.

We reverently call to mind the Most High Lord Lao, Emperor of the Primordial Origin: you preside over the teaching of the Mysterious Origin and dwell in the Taichi Heaven; you established instruction so as to settle the people and the myriad things and to set heaven and earth in motion; you govern Yin-Yang, course the sun and moon, fashion and transform every kind of being, and bring deliverance to both the visible world and the unseen realm of the dead. Now is the season when spring returns, and also the blessed festival when the true primordial Qi of the Purple Palace—the dwelling of the immortals—begins anew. The Nine Clarities—the pure and subtle immortal realms of which Daoism speaks—rejoice on every side, and the Three Extremes—the threefold realms of heaven, earth, and humanity—display auspicious signs. Propitious Qi spreads abroad from the mysterious pivot, and numinous light shines upon the realm of long life. We therefore express our sincere congratulations and reverently present this rite of celebration.

The white deer once drew your carriage, as though you had descended upon the house of Han; the green ox once escorted your carriage, as though you had come down to the court of Zhou. Now, holding the utmost sincerity in reverence, we offer according to rite the first round of sacrificial wine—the sequential presentation of wine within the ceremony.

Nine auspicious dragons gather about good fortune and mark the fair day of the sage’s birth; the eight luan-bells ring together, and on this auspicious day offerings are presented to welcome the Perfected (Zhenren). We set forth the grand teaching and chant the sacred tones of the Jing (scriptures). Reverently we look up to the holy countenance, as noble as the sun’s abyss and the moon’s horn, and we honor the methods of the Dao (the Way), which move as heaven moves and as the stars move. The holy Perfected direct the transformations of all things and preside over the Three Powers of heaven, earth, and humanity.

We who serve in Linting—a name for a Daoist realm of immortals—act according to the procedures of the Keyi (liturgy). Facing the holy Perfected, we offer with reverence; gazing up at the purple Qi (vital energy), we feel our hearts raised still higher. We charge the immortal company of Penglai to purify their forest dwellings and prepare the offerings. Reverently we carry out the rites of the Mysterious Gate and look up, that the holy Perfected may look down upon us. The fundamental origin has its own root and endures as long as heaven and earth. It is neither emptiness nor tangible form; it surpasses every image and every reckoning of number, and alone is honored as supreme. Once more we pour out our earnest sincerity and present the second offering.

The golden slips and jade books—an honorific for the Daoist scriptures—proclaim the Dao of the divine Perfected within the Three Caverns (Dongzhen, Dongxuan, and Dongshen), the system by which the Daoist scriptures are classified. The teachings of the former sages have transmitted the Dao and De (Virtue/Power) across a thousand years. At the sage’s birth into the world, the manner of clarity and stillness was spread abroad, and the teaching of Xiyi—the dark, subtle, and barely perceptible Dao—was greatly opened. An immortal lineage of cloud-caps and rose-cloud robes was founded, and the mystery held in the crimson script and jade characters was brought to light. The transforming teaching of Daoism extends throughout China, and its grace is widely bestowed upon the human world.

The Keeper of the Pass—the official who guarded the frontier gate, namely Yin Xi—once watched for the purple Qi, waiting for the Perfected to transmit the scripture. The great Dao cannot be touched by the hand or heard by the ear. Though it lies beyond both speech and silence, it can manifest through abundant De. How is holy De to be praised? Only by diligent incense and ritual bathing, and by devout offering. We respectfully pray that the holy Perfected will receive the primordial Great Dao, guide the lost through the long course of the kalpas, and long remain a support for the human world, so that people in every region may receive the teaching. If one can gradually reach the state of inquiring into the Dao at Kongtong, a legendary realm of the immortals, one will naturally cast off the various defects of which the divine person of Mount Guye spoke. The auspicious signs of the Dao’s lineage continue without end, and Linting rejoices together. With hearts fully devoted, we bring the rite of the three offerings to completion.

□ Scripture

The memorial is read aloud.

Dedication of merit (transferring the merit of the rite to all beings or to a specific recipient).

It is mid-spring, in the third month: the spring wind is mild and warm, and the season of blossoms draws near. The birthday of the immortal perfected ones shares the longevity of Heaven, and the radiance of the Dao (the Way) and De (Virtue/Power) descends upon this auspicious day of immortal birth. All the heavens celebrate together, and the Three Realms rejoice as one. We respectfully pray: may the immortal perfected ones dwell aloft at the jade altar, their divine light clear and penetrating; may the nation be peaceful and united, following the constant course of the Dao and De; may they pass beyond the bonds of bodily form and of names and appearances, standing alone and self-existent. May all people live in harmony and pure stillness, and together realize great peace and joy.

We respectfully pray: the Dao is exalted and De is precious. May the mountains, forests, springs, and rocks long enjoy great peace; may good fortune increase by the day and flourish by the month, and may the grace of Heaven and Earth nourish all things everywhere.

The Descent and Birth of the Exalted Perfected: The Third Day of the Third Month

The third day of the third month is the day of the Orchid Pavilion spring purification (the ancient custom of going beside the water in spring to cleanse away ill fortune, and of feasting and composing poetry). With one heart and one mind, all celebrate the birthday of the holy perfected one, the incarnation of the Golden Portal (who descends into the world and manifests by mandate of the celestial realm). We respectfully burn true incense and devoutly present offerings:

the Teaching Lord of the Myriad Methods and Preceptor of the Jade Void, the Mysterious Heaven Supreme Emperor; the Demon-Quelling Celestial Worthy, incarnation of the Golden Portal; the Holy Father, Celestial Lord of Pure Joy and Great Emperor of Luminous Perfection, and the Holy Mother, Celestial Empress of Skillful Victory and Superior Immortal of Jade Perfection; the Holy Teacher, Great Emperor Fengqian, and the Ancestral Celestial Master (Tianshi), Grand Minister of Supreme Mystery and Perfected Lord of Zhengyi (Orthodox Unity); the two stellar lords of the Xu and Wei lunar mansions; the Stellar Lord of Wuqu in responsive transformation, and the Emperor Wenchang of Zitong; the Five Earl Numinous Officers who attained the Dao on Mount Wudang; the officials of the Tianyi Zhenqing Office in the Northern Pole Palace of the Protecting Sage, together with the official lords, generals, and clerks of the Yuanhe Office of Transfer and Inspection; the exalted perfected ones of the incense fire in the temple court, the official generals and perfected officers of the Thunder Ritual Department, and the gods of the soil and of Jiangdong.

The perfected spirits of the Three Realms who come this day to offer congratulations at court, the deities passing through the mysterious void, and the divine offices charged with inspection and correction all, by virtue of this stick of true incense, receive the offering together.

Declaration of Intention

We respectfully declare: to dream of the sun foretells an auspicious omen, celebrating the responsive transformation and descent into the world of the Mysterious Heaven Supreme Emperor; parting the clouds and mists, we look up to the coming of the holy perfected one. We carefully set forth our intention before the generous Earth, and respectfully invite the passing deities and the perfected offices of inspection to examine and bear witness. All the gods, by virtue of this stick of true incense, receive the offering together.

With reverence we say: At the Imperial Lord’s birth there was the auspicious omen of sunlight entering a dream, celebrating the Mysterious Heavenly Emperor’s response to the world and his manifestation in it. We gaze up into the cloudy empyrean, hoping for the sacred carriage to descend, and we prostrate ourselves upon the earth to set forth what is in our hearts. The divinities of all the heavens descend together, and the myriad spirits welcome them with one voice. With reverence we call to mind the Lord of the Teaching, the Mysterious Heavenly Emperor: you have obtained the great Dao (the Way) of Heaven and Earth, and you hold the Celestial Emperor’s talismanic mandate. In the Kingdom of Pure Joy you were brought forth in numinous excellence, gathering the primordial Qi (vital energy) among the Five Sacred Peaks and the sun, moon, and stars. The lunar mansions Xu and Wei stand in correspondence with you, in harmony with the concordant Qi of the Primordial Beginning that belongs to the Nine Heavens and the Eight Effulgences. You rightly occupy in honor the high station of the North Pole, and you also make the splendor of Eastern Wu shine still more brightly. Time and again you have received the courteous honors of the sacred court, and you have ever been revered by the people of the world. We pour the fine wine of Supreme Clarity and offer it with respect; we prepare humble gifts of water plants, vegetables, fruits, and the like, and pray that the Supreme Saint may descend. With hearts of pure sincerity we perform the rite and present the first offering.

With reverence we say: The Master-Minister of the Jade Vacuity (an honorific for the Mysterious Heavenly Emperor) dwells on high at the North Pole and draws our gaze upward; the True Worthy of the Golden Portal (likewise referring to the Mysterious Heavenly Emperor) remains in the human world for later generations to revere. Your numinous light is brilliant, and your holy De (Virtue/Power) is exalted. We prepare offerings of water plants, vegetables, fruits, and the like, and pray that the Supreme Saint may descend. With hearts of pure sincerity we perform the rite and present the first offering.

With reverence we say: The Master-Minister of the Jade Vacuity dwells on high at the North Pole and draws our gaze upward; the True Worthy of the Golden Portal remains in the human world for later generations to revere. Your numinous light is brilliant, and your holy De is exalted. Your gracious vow extends universally to all living beings, so that even in dark and hidden places there is nowhere left unillumined. The Kui and Gang stars (stars within the Northern Dipper) direct the expulsion of demons from the Six Caverns; the human world and the ghosts and spirits each rest in their proper place, and merit and practice are made manifest within seven days. The underworld and the human world are thereby brought to peace, and from ancient times to the present all have followed this method of the Dao.

When we consider that we have received your teaching and your formative care, our hearts are filled with gratitude and praise. In advancing or withdrawing, in taking up or setting aside, we follow the instruction of the sage; your shelter and support likewise bring grace that proves efficacious. Today, falling precisely on the day of your sacred birth, we once again promote the teachings of the Mysterious Gate, and have specially prepared a simple and modest sacrificial rite to repay your deep and vast favor. Though the offerings are slight, we earnestly ask you to perceive the sincerity of our hearts in this moment. May you, wearing fine jade, with sleeves lifted on the wind, descend from the vast and boundless clouds; we present offerings of money, treasured horses, and the like, to express in some small measure the reverence of this dusty world. Once more, with sincere hearts, we perform the rite and present the second offering.

With sincere heart I respectfully announce to all the deities: if the rites should in any way give offense, the deities may not tell me of it, yet how could I dare forget to express my congratulations? When sincerity communicates, one naturally comes into resonance with the deities, and this depends upon the gracious kindness with which the deities compassionately love all living beings. The majestic presence of the deities is vast and profound, as though right before the eyes, and their sacred numinous light appears from moment to moment. Filled with reverence, I respectfully present the offerings. I earnestly beg the deities to condescend to descend into the human world and to look down upon my slight sincerity. With offerings such as duckweed and algae I convey my intent, and I diligently perform the rite of presenting wine three times; the followers of the Dao (the Way) in the mountains and forests are fortunate to behold at close hand the radiance of the deities. I give the whole of my sincere heart, and the three offerings are complete.

□ Jing (scripture)

The memorial is read aloud.

Dedication of merit (transferring to all beings, or to a designated recipient, the merit gained from reciting scripture and performing the rites)

In the mild warmth of spring, peach and plum blossom everywhere through the imperial gardens; the deities’ countenances are solemn, and with the duckweed and white mugwort of the southern ravine we reverently express our sincerity, bringing the three offerings to completion.

□ Jing

The memorial is read aloud.

Dedication of merit

In the mild warmth of spring, peach and plum blossom everywhere through the imperial gardens; the deities’ countenances are solemn, and with the duckweed and white mugwort of the southern ravine we reverently express our sincerity. May celebration and glory be redoubled, and may every intention of the heart become a sincere congratulation. We respectfully pray that the Exalted Perfected (Gaozhen, the honored deities of Daoism) will clearly perceive this heart, and that all the holy perfected ones will send down their compassion; that they will accept this single thought of sincerity and bestow blessings of goodness, beauty, and harmonious auspiciousness. May the caps and robes of the Daoist teaching and the gate of the tradition flourish, and may the palaces and abbeys of the immortal realms remain peaceful and prosperous.

Offering Text for the Ascent of the Exalted Perfected Patriarchs (the ninth day of the ninth lunar month)

The patriarchs ride the clouds to court the Celestial Emperor, and on the ninth day of the ninth month they descend once more. We pour wine and offer water, pay homage to the true sages, and look up to find the Three Heavens (the celestial realms of which Daoism speaks) near before our eyes. Reverently we kindle the true incense and devoutly make offerings to the Ancestral Celestial Master (Tianshi), Zhang Daoling, together with the Great Ritual Celestial Master Who Upholds the Teaching of the Three Heavens, Assists the Origin, and Embodies the Dao; the True Lord of Zhengyi (Orthodox Unity) Who Penetrates the Mystery, Divinely Transforms, Responds in Stillness, and Manifestly Protects; the Great Emperor of Lofty Brilliance, Infinite throughout the Six Harmonies; the Celestial Worthy Who Subdues Demons and Protects the Dao; and the other holy perfected ones. As set forth above, we again burn incense and make offerings to the Lord of the Teaching of the Myriad Methods, Minister of the Jade Void, Emperor of the Dark Heaven (the transformation body of the Golden Portal, the Celestial Worthy Who Quells Demons), and to the Holy Father, Heavenly Lord of Pure Joy, Great Emperor of Luminous Perfection, and the Holy Mother, Heavenly Empress of Good Victory, Supreme Immortal of Jasper Perfection; to the sacred host of spirit officers who attained the Dao on Mount Wudang, the Exalted Perfected of the incense fire of the abbey court, the officers, generals, and true officials of the Thunder Ritual Ministry, the local earth gods and the gods of Jiangdong, and every true spirit who comes this day to pay homage and offer praise. All of the above, by means of the true incense, together receive the offerings.

Declaration of Intent (reading aloud the purport of the sacrificial text)

With reverence it is said: in the autumn wind there seems to sound the chime of jade pendants, calling to mind the grand occasion when the immortal perfected ones ascended at the Double Ninth; morning dew gathers on the golden stems, and, meeting this auspicious festival, we perform the rite and offer our thanks. The divinities of all the heavens descend, and the myriad gods together raise songs of praise in welcome.

With reverence we commemorate the Ancestral Celestial Master (Tianshi), True Lord of Zhengyi (Orthodox Unity) (the founding master venerated by the Zhengyi tradition of Daoism, Zhang Daoling): he grasped the pivot of the Dao (the Way) of Heaven and moved in concert with the Dao of Heaven. On Yuju Mountain amid the jade peaks he personally transmitted the Book of the Nine Tripods (a Daoist scripture or secret method); the crimson regalia he bore and the colored banners he raised shone throughout the Three Heavens (the celestial realms spoken of in Daoism). From the rise of the Han until the moment he departed the land of Shu riding a crane, the ancestral master’s lineage of the Dao has been continually exalted and remains radiant to this day.

We also commemorate the Dharma Lord, the Supreme Emperor of Dark Heaven (the northern deity venerated in Daoism, also known as the Great Emperor Zhenwu): he obtained the Dao of Heaven and holds the imperial talisman. The land of Pure Joy nurtured his numinous excellence, so that he gathered the Jing (essence) and Qi (vital energy) of the Five Sacred Mountains and of the sun, moon, and stars; the Kui and Lou lodges answered in correspondence, condensing the primordial harmonious Qi of the Nine Empyreans and the Eight Effulgences. Thus he is honored in the high station of the Northern Pole, and he also makes the flourishing of Eastern Wu all the more radiant. All the holy ones have received the grace of the reigning court, and they descend into the human world to accept the people’s admiring reverence. Now we carefully pluck the dogwood and reverently present the offerings; we also prepare duckweed and algae (water plants commonly used as offerings in ancient sacrifice) and pray that the Supreme Sage descend. With sincere hearts we perform the rite and present the first offering.

With reverence it is said: looking up to the ancestral master’s auspicious countenance, like the purple lingzhi, we revere its loftiness and depth; the banners of Xuanwu (the Dark Warrior) bear the feelings with which later generations gaze up in remembrance. The radiance of the spirits shines forth; the Dao of Heaven clearly discerns all things and moves with the ages, and there is no dark or hidden place it cannot perceive. At Deer Hall, Salt Well, and other places, steles were set up recording the ancestral master’s merits; the langmei of Needle Gorge likewise keeps the human world long mindful of divine favor. Our reverence for the ancestral master is without end—how dare we be remiss in audience, worship, and cultivation?

I have received the ancestral master’s teaching and nurture, and my heart is filled with gratitude and a sense of blessing. Whether advancing or withdrawing, accepting or declining, I follow the instructions of the sage; I also pray to obtain the shelter and support of the spirits. Now, meeting this fine day once more, we renew and exalt the teachings of the Mysterious Gate, and carefully prepare a simple sacrificial rite in order to repay profound grace. Though the rite is simple, our reverence dare not lessen in the slightest; we ask that the sincerity of this moment be examined and known. May the ancestral master, wearing precious jade and clad in splendid robes, descend from the vast clouded empyrean; with clear spring water and autumn chrysanthemums we briefly express the reverence and devotion of the dusty world. Once more, with sincere hearts, we perform the rite and present the second offering.

With reverence it is said: The ancestral masters have received the gracious mandate of the Three Heavens—the triple celestial realms of which Daoism speaks—and have accepted the luan writs and phoenix edicts, the proclamations of the celestial realm. Today falls the auspicious assembly of their ascent to the True, their attainment of the Dao (the Way) and their becoming immortals. The ceremonial regalia are splendid, and the banners shine like rainbows. The spirits, vast and majestic, are present, examining the sincerity of this hour. We respectfully invite the ancestral masters to descend from the clouds, fine jade at their belts and the hems of their robes drifting in the air. With clear spring water, autumn chrysanthemums, and other offerings, we give modest expression to the reverence and devotion of the dusty world. Once more, with sincere hearts, we present the sacrifice and perform the second offering.

With reverence it is said: The ancestral masters have received the gracious mandate of the Three Heavens and have accepted the luan writs and phoenix edicts. Today falls the auspicious assembly of their ascent to the True. The ceremonial regalia are splendid, and the banners shine like rainbows. The spirits, vast and majestic, abide above; their radiance is illustrious and their numinous authority plain to see. Riding white clouds, the ancestral masters proceed to the Imperial Homeland, the abode of the Celestial Emperor, and, their merit complete, they dwell in the immortal palaces. They receive the plain scriptures of the immortal realm, transmit the true formulas, and wield a power sufficient to subdue the host of demons. The transmission of Zhengyi (Orthodox Unity), an important Daoist tradition, has continued for thousands of years, and the ancestral style of the Twenty-Eight Dioceses, the traditional parishes of the Zhengyi school, flourishes. The merit of the ancestral masters in transforming the nests, and the martial majesty with which they anchor Heaven, can scarcely be exhausted by brush and ink. Now, solemn and reverent, we present the offerings and respectfully ask the ancestral masters to condescend to descend to the lower realm and look down upon this slender sincerity. As cornel and chrysanthemum send forth their clear fragrance, we respectfully perform the threefold rite of urging—with wine and food inviting the spirits to partake. Fortunate are we, amid these mountains and forests, to gaze near at hand upon the divine light of the ancestral masters. Exhausting our sincerity, we bring the three offerings to completion.

The memorial is read aloud.

Dedication of merit: the merit of the rite is directed toward those for whom prayers are offered.

Luan birds and immortal cranes descend into the human world and look down upon our slender sincerity. The clear fragrance of cornel and chrysanthemum flows forth as we respectfully perform the threefold rite of urging. Fortunate are we, amid these mountains and forests, to gaze near at hand upon the divine light of the ancestral masters. Exhausting our sincerity, we bring the three offerings to completion.

The memorial is read aloud.

Dedication of merit.

Luan birds and immortal cranes descend from the sky, and the majestic bearing of the ancestral masters is close before our eyes. Caps and robes are arrayed in orderly ranks, and the assembly bows again and again in homage. Autumn is clear and bright on every side, and the spirits of the many heavens gather. We respectfully ask the ancestral masters to accept with pleasure our slender sincerity, to make manifest the transforming teaching of the great Daoist religion, and to transmit the Jing (scriptures and classics) at the Jade Bureau, the immortal realm or institution through which Daoist scriptures are passed on, so that the radiance of the lineage of the Dao and of De (Virtue/Power) may shine long. May they preside over the ritual services of the Mysterious Heaven, so that vast blessings flourish and endure. May the immortal realms be pure and solemn, and the Daoist community harmonious and at peace. May the spirits protect us with sincere care, so that Daoism may spread the light of the Dao and of De. May the ceremonial regalia be solemn and grand, opening an age of harmony, joy, and settled peace. May the rites of cap and robe flourish, and may the gem palaces and Daoist abbeys prosper in tranquility.