《金箓大斋启盟仪》

This stick of incense comes from the kingdom of Fuli (Fuli guo) and Jade Capital Mountain (Yujing shan). Over hundreds of millions of years it has condensed primordial Qi (yuanqi, vital energy), gathered mists and roseate clouds, and drawn together countless hearts of sincerity and faith. Its roots coil and twist, its branches and leaves grow lush and abundant, and it spreads throughout forests of sandalwood (zhantan). Now a single stick of precious incense is lit in the censer. Bowing in prostration, we offer incense toward the Three Realms and the Ten Directions (sanjie shifang—heaven, earth, the four quarters, and all the worlds that lie among them), reverently venerating and addressing the Three Pure Ones of the Three Heavens (Sanqing sanjing—the three highest deities venerated in Daoism and the abodes in which they dwell), the Ten Extremes and the Ten Flowerings (shiji shihua), the unsurpassed and supremely true Three Treasures of Dao (the Way), Jing (scripture/classic), and Shi (the Master), together with the perfected immortals and divine spirits of the ten directions and the three realms, and the deities who, in response, descend into the altar of the Great Golden Register Retreat (Jinlu dazhai tan—the altar ground on which the Golden Register purification rite is performed).

We respectfully invite the gods to mount dragons and ride phoenixes, to fly through the void and travel among the clouds, to descend upon the ritual space (daochang), to bear witness to this purification rite, and to bring its merit (gongde) to completion.

“Xiajing” (descending into stillness) indicates that the rite enters a phase of silence.

The threshold of the Great Dao (the Way) is high and not easily reached. For now, this method of the middle vehicle may serve as a guide. If one understands the profound meaning of the suspended pearl of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), one can naturally begin to ascend from Biluo (the azure heaven) and Fuli (the celestial realm spoken of in Daoism).

The subtlety of the ultimate Dao is deep, far-reaching, and obscure; its utmost limit is dim, still, and soundless. It exists before Taiji (Supreme Ultimate) and lies beyond “Xiyi” (the realm that cannot be seen, heard, or spoken of). It cannot be sought through outward appearance, sound, or color, nor measured by bodily form, name, or number. It seems to know nothing, yet there is nothing it does not know; it seems to do nothing, yet there is nothing it cannot accomplish.

Thus the perfected persons (zhiren) of antiquity embodied and practiced this Dao. They did not seek it through outward appearance, sound, or color, nor measure it by bodily form, name, or number. Alone amid the profound and soundless, they awakened to and saw the Great Dao; alone amid stillness and silence, they apprehended and heard it. After true Jing (essence) has accumulated for a long time, interconnection and wide responsiveness follow. When they move Heaven and Earth, Heaven above and Earth below respond; when they communicate with ghosts and spirits, the ghosts and spirits answer unseen. In praying for blessings, removing disasters, rescuing those sunk in the dark netherworld, and driving out malign Qi (vital energy) and epidemics, there is nothing they cannot carry out.

What, then, did these perfected persons cultivate to gain such ability? There must be a method. The way to reach this realm is, in general, the zhai method (purification rite). Zhai methods divide into inner zhai and outer zhai, which are explained in turn below.

Inner zhai makes the mind tranquil, plain, pure, and free of desire, at ease in union with the Dao. In the past, when Confucius taught Yan Yuan the method of “fasting of the mind” (xinzhai), he was speaking of this kind of practice. Outer zhai consists of ascending the altar to perform the rites, buxu (reciting scripture while treading the ritual steps), burning incense, and making confession. It continues the ancient tradition of prayer and sacrifice.

Daoist zhai methods number twenty-seven in all and originate in the jing (scripture) methods of Lingbao. Of these, the Taizhen Zhai, Shangqing Zhai, Dadong Zhai, and Jinfang Zhai do not rely on human-made ritual. They accord with the Dao of Heaven and belong to the inner zhai. The Taiyi Zhai, Jiutian Zhai, Jinlu Zhai, Yulu Zhai, and Mengzhen Zhai may be performed only by the Son of Heaven; ministers and commoners may not establish them according to ritual. The remaining eighteen are the Huanglu Zhai, Dongshen (Cavern of Spirit) Zhai, Ziran Zhai, Sanyuan Zhai, Tutan Zhai, Badu Zhai, Dongyuan Zhai, Tianbao Zhai, Jiuyou Zhai, Wulian Zhai, Zhengyi (Orthodox Unity) Zhai, Taiping Zhai, Sanhuang Zhai, Badi Zhai, Beidi Zhai, Zhijiao Zhai, Jiekao Zhai, and Huahu Zhai. Each of these eighteen has its proper circumstances, and ministers and commoners may also practice them.

The twenty-two kinds from the Taiyi Zhai downward are called the outer zhai. Each has its own ritual norms, recorded in detail in the Daozang (Daoist Canon). Although the arrangements differ, their fundamental purpose never goes beyond the Lingbao zhai methods. The Most High Laozi said: “Of all that Daoists value, nothing is more essential than the zhai methods. Their kinds are many: broadly the same, yet differing in detail. Their merit is profound, and they can indeed join Heaven above with Earth below and bring people to the highest realm.” The proprieties and steps of the zhai rites total two hundred and forty items, secretly preserved in the Sanyuan Palace (Palace of the Three Primes). Here only the beginning and the essentials are set out for later students.

Seen in this light, moving Heaven and Earth, communicating with ghosts and spirits, seeking blessings for the state, and bringing relief to the netherworld and the human world all depend on the zhai methods. The key to practicing zhai lies in sincere reverence, single-minded earnestness, preparing every required offering, and fulfilling the rites. Those who take part should be upright, pure, and wholly concentrated, observe the established rules, and carry out the ceremony completely. Any lapse brings investigation and punishment in the registers of Xuandu (the Mysterious Metropolis); from this, too, one can see why the ancestral masters established these rules. Only when the inner mind accords with outer conduct, and both those who preside and those who participate fulfill their duties, can one communicate with the exalted perfected and receive auspicious signs and blessings.

These concrete ritual details, however, are still not enough to convey the larger purpose of Daoism. As the old saying has it: “Human beings can magnify the Dao; it is not the Dao that of itself makes human beings illustrious.” The zhai methods began with the Three Perfected of Xuanyi (Mysterious Unity), were transmitted to Immortal Lord Ge of Taiji, and then passed down generation after generation, dividing into lineages and schools. Those who practice them may ascend to Heaven in broad daylight and reach the Three Realms (the higher celestial realms spoken of in Daoism). Related deeds fill the records and cannot all be enumerated. Is this not precisely the result of human beings being able to magnify the Great Dao?

Now a great zhai has been established by imperial decree, to pray to Heaven for the lasting fortune of the state, the gathering of blessings, and the continuation of grace. How could those charged with proclaiming and performing the rites fail to give their utmost? Those assembled in the altar precinct, above all, should take the magnifying of the Great Dao as their own charge, respect one another, cooperate with care, and remain constant from beginning to end. In every advance and withdrawal of the ritual, they should be as solemn as if attending at the left and right of the Celestial Emperor. Then, when Heaven and humanity stir and respond to each other, there will be no fault. Would that not be excellent? The Classic of Changes (Yijing) says: “To employ the Dao with spiritual subtlety and clear discernment depends on the person.” Go and preside over the zhai rites with reverence and caution, and strive to bring them to completion.

The Ten Sections of the Flying Heavens (Shibu Feitian), the collective name for the Daoist scriptures (Jing), are secretly preserved in the Jade Capital (Yujing), the celestial immortal realm of which Daoism speaks. The methods of the purification rites and liturgy were transmitted by the three True Lords (Zhenjun) and passed down to later generations. They earnestly charge us to propagate this Dao (the Way); this is the universal salvation of all beings in Fuli, the heavenly realm of which Daoism speaks.

The chief officiant (Gaogong), the Daoist priest who presides over the purification ritual, steps down from his seat and leads the assembled officers to bow facing the altar.

The Four Concluding Vows are expounded and chanted—that is, the four sections of the concluding-vow texts are proclaimed and sung.

The Opening-to-Arrival Rite of the Great Golden Register Retreat (Jinlu Dazhai) comes to an end.