《金箓斋三洞赞咏仪》

In clarity and stillness a golden altar is established—the ritual court where Daoist Zhaijiao (purification ritual) is performed—embodying the principle of the great Dao (the Way) of Wuwei (non-action). The faithful come before the Jade Emperor to take refuge and bow in homage, reverently seeking the essential aim of cultivating the Dao. As hymns of praise are intoned, choice incense is burned; with undivided sincerity and reverence they remain unflagging from first to last. May all under heaven come to know this principle, and may the countless descendants of the immortals together hear the Dao. If one can comprehend it, one enters a realm profound and mysterious; mysterious discourse is mutually understood. When the perfected person receives the mandate of Heaven, those who have awakened each have their own beginning and end of practice. Only by transcending worldly appearances can one roam in freedom; yet foolish worldly sentiment gives rise, on this account, to slander. The immortals ride azure dragons and drive feathered canopies, touring the waters of the eight directions.

The Celestial Worthy reins six dragons, and a million immortals follow in attendance. Auspicious clouds rise freely, and the five tones swell into a grand music. When the emerald peaches ripen, they are bestowed within the Forest of Seven Treasures; flocks of white phoenixes gather, their snow-white bodies arrayed with wings like jade. The Huayan wish-fulfilling pearl (a precious pearl symbolizing perfect wisdom and auspiciousness), and the sage’s teaching, are beyond conception; the lion possesses an extraordinary goodness of nature, and the realm of Huaxu (the legendary ideal realm of peace and beauty) holds a wondrous wisdom of the Dharma. If ordinary people have a heart that seeks the Dao, living beings can obtain the eye of wisdom. Countless young immortal children play in the deep halls of the Ruigong (the palace of the immortals).

The master who receives the scriptures of the Jade Register (the scriptural registers of Daoism) venerates the Lord on High in accordance with the Keyi (liturgy). The sound of praise spreads throughout the world, and the work of the Dao finds mutual support in people’s hearts. The Dao of Lingbao (Numinous Treasure) saves and delivers living beings, while Danqiu (the legendary realm of the immortals) lies veiled in cloud and rain. From the realm of emptiness one enters Taiqing (the lofty celestial realm spoken of in Daoism), and the white crane utters a cry clear and far-reaching. The hundred rivers return to the sea, and the myriad things come to render homage; the scenery of mist and roseate clouds is exceedingly fair. Dwelling amid the clamor of the dusty world, one is not deluded; the gate of the secret essentials opens and closes. The grotto-abodes are deep and solemn, and the immortals are free of entanglement and constraint. Heaven is high and the view lies open and level; all affairs and all things are clear and finely distinct.

The Lord on High transforms and nurtures the myriad things, and amid mist, rosy vapors, and cloud the scenery is exceptionally beautiful. Even in the clamor of the dusty world, one does not become lost on that account; the gate leading to the secret essentials sometimes opens and sometimes closes. The grotto-heavens and blessed lands are deep and solemn, and the immortals are not bound by the dusty world. Heaven is lofty and expansive, as if spread open in the palm, and every part of it is exquisitely fine. (Right Three)

The transformative nurture of the Lord on High is endless and inexhaustible, and the immortals dwell in the Purple Prefecture (the palaces of the immortal realm). Faith is profound and subtle, like empty space; with a sincere heart one bows in reverence to Heaven and Earth. In the clear sky the stars are arrayed; at the gate of cultivating the orthodox Dao (the Way), mind and will must be single and undivided. Over the Ten Continents (the ten immortal continents of legend where immortals dwell) a rain of flowers scatters, and the Perfected of the Five Blessings (immortal perfected beings associated with the bestowal of blessings) command the hidden and secret Way. Auspicious signs display an attitude of reverence, and the assembly, trembling with care, raises the precious vessels. How well the ritual masters have done! When praying for blessings, one should hold in mind the hopes of the people of the world. When the merit of practice has accumulated to the full three thousand, the will must not turn back. Taking refuge in the Lord of the Great Dao, all the numinous officials will record it. (Right Four)

Immortal perfected beings gather in the Mysterious Capital (the immortal realm of Daoist legend), where the Dharma wheel turns constantly, symbolizing that the methods of the Dao never cease. During purification and fasting one shakes the precious bells, and in neither winter nor summer is one assailed by cold or heat. The Palace of Stamen Pearls, where the crimson standards (the ceremonial regalia of the immortal realm) are stationed, looks out from distant islets toward Yingzhou. Beside the Heavenly Worthies stand those who attend them; to revere the Great Dao, one must cast aside private talk. Subtly grasping the meaning of the Great Vehicle Jing (scriptures), one stills all six passions (the desires born of the six senses). Silently one commits the scriptural meaning to the heart, remains plain and detached, and does not doubt or draw back. When the moonlight is bright, the Pure Maiden (the moon goddess of legend) plies the jade pestle. One strikes the bells and chimes and brings forth elegant, orthodox music; cultivating body and mind in this way, one may hope to gain recognition. (Right Five)

The deities in Heaven who administer the affairs of the human world have already departed. Practitioners silently commit the scriptural meaning to the heart, remain plain and detached, and do not doubt or draw back. When the moonlight is bright, the Pure Maiden (the moon goddess of legend) plies the jade pestle. One strikes the bells and chimes and brings forth elegant, orthodox music; cultivating body and mind in this way, one may hope to gain recognition. (Right Five)

The deities of Heaven preside over the affairs of the human world, and yellow-robed ritual masters receive the Jade Register (the diploma of ritual office conferred in Daoism). The scriptures open the eye of the Dao and enable one to understand the Great Dao; if one persists in recitation, the fruits of cultivation soon become manifest. Should deviant demons come to assail one, one must be as still and without intention as the ash of grass and trees. The Dantian (energy center) is the root of life, and ordinary daily conduct can all accumulate blessings. Taking the crane’s lean and pure bearing as a model, one cultivates by feeding on rosy clouds (the legendary practice of absorbing the morning glow in order to nourish life), as free and at ease as a wild deer. Amid the flourishing harmony of the Three Powers (Heaven, Earth, and humanity), one holds the scripture scrolls and simply recites with diligence. Taiyi (an important celestial deity) and the stellar officials protect the people, making their lives secure and free from sudden change. One must restore plain simplicity and be sure to put it into practice; the four seasons succeed one another, and Yin-Yang waxes and wanes in cycles without end. (Right Six)

To revere the Great Dao is to return to the true Dao; knowing one’s own faults, one should strive to attain the “One” of the Great Dao (the origin and pure unity of which Daoism speaks). First one must cultivate mind and inner nature, for only thus can the ordinary temperament be transformed. Worship and repentance must be concentrated and sincere; when one ascends the altar to perform the rites, one should be bright, pure, and solemn, like sunlight. Commanding the Six Ding (the six guardian deities of Daoism) is not difficult; their coming and going is as swift as the wind. Reciting incantations and employing divine talismans (Fulu), one leaves deviant demons no way to work harm. When composing green memorials and submitting petitions, one must, in prayer, set forth fortune and misfortune, good and evil, all together. The sacred words of the Primordial and the various Heavenly Worthies are set out item by item, with rank and order made clear. Incense lamps, offering tea, the sprinkling of pure water, and the use of the divine knife-brush are all ritual implements and ceremonial forms in the Zhaijiao (purification ritual). (Right Seven)

In the Seven-Treasure Glazed Palace, the Six Ding Divine Generals obey every command, coming and going as swiftly as the wind. When incantations are recited and divine talismans are put to use, perverse demons have no way to run wild. The Green Petition—the prayer text submitted to the Heavenly Court during a Zhaijiao (purification ritual) of the Dao (the Way)—and the memorials are presented, setting forth good and evil and praying that peril be dispelled and good fortune welcomed. The Celestial Worthy of Primordial Beginning and the other Celestial Worthies determine the grades of first and second by their sacred words. Incense is burned, lamps are lit, and tea for the offering is set out; ritual water is sprinkled, and the divine knife and the ritual brush are brandished. Right Seven.

In the Seven-Treasure Glazed Palace, flying talismans transmit orders, and the ceremonial retinue is arrayed in due sequence. The Jade Capital, dwelling place of the Celestial Emperor, stands guard over the ten directions, and the many Perfected Beings praise the true instructions. In the hidden depths of heaven and earth, auspicious clouds appear without cease. Great Immortals roam astride cranes, and the Zhaijiao rite is pure and solemn. The praises that are chanted are no ordinary matter; the prayer is for long life that never perishes. The Lord on High subdues the Demon Kings, and those who preside over the ritual are all worthy and wise. Looking down upon the common people, the Numinous Officials each have their proper station. Fragrant flowers come with the divine carriage, and the voice that proclaims the teaching rings out. Right Eight.

The precious bells, the bells used in ritual assemblies, sound, and the immortals gather and come. When the higher and lower of cultivation are weighed against each other, the shallow cannot take part. All circle about the Wish-Fulfilling Jewel, breaking through obstacles and supporting practice. When the Jade Emperor receives the homage of court, the Perfected stand in attendance at his side. Amid the sound of Buxu, the hymns of praise chanted while pacing in Daoist ritual, one yields to what is natural and looks up toward Huaxu Town, the ideal realm of legend. Some immortals drive cranes and some ride dragons, and auspicious light rises in brilliance. When three thousand merits and deeds have been accumulated, the Great Elixir is refined within the pot. The Mysterious Capital guards the eight directions, and above the altar clouds of Qi (vital energy) lie thick. A clear wind spreads abroad, and people nourish life by exhaling and inhaling. Right Nine.

The sun, the moon, and the Five Stars shine with bright light, impartially observing good and evil. The Three Officials and the Five Emperors, deities who govern Heaven, Earth, Water, and related affairs, make innumerable tours of inspection, serene and at ease. When the rain of the sacred teaching descends, immortals travel on, riding clouds and driving cranes. When the gods, following their hearts, cast a single glance, wherever they arrive is transformed into a walled city. In the hidden depths the fragrance is rich; the True Tradition, the fundamental methods of the Dao transmitted within Daoism, is widely proclaimed, and people nourish life by exhaling and inhaling. Right Nine.

The sun, the moon, and the Five Stars shine with bright light, impartially observing good and evil. The Three Officials and the Five Emperors make innumerable tours of inspection, serene and at ease. The rain of the sacred teaching descends along their way, and immortals ride clouds and cranes. With a single turn of the Wish-Fulfilling Jewel, the places it transforms become walled cities. In the hidden depths the fragrance is rich, and the True Tradition is pure, still, and plain. The Nine Heavens broadly bestow grace and benefit all living beings; in the Treasure Grove, branches and leaves intertwine. The transformative teaching of the Dao brings blessings to the human world, and immortal flowers open their purple calyxes. The firm and the yielding transform into one another; from this the wheel of wisdom turns, and the human heart relies upon the Great Dao. Right Ten.

Ten Hymns in Praise of the White Crane

The white crane bears a single spot of red upon its crown and is white as congealed frost; it often flies in the remote depths of the Biluo, the blue sky. The realm of the Three Pure Ones (Sanqing), the highest heaven venerated in Daoism, is a fine place for ease and carefree roaming; Heaven and the human world are, in the end, not the same. Right One.

The white crane is born with bright, fresh plumage and cries long and loud before the Jade Emperor. It flies through the vague and boundless realm of the immortals; few know the traces of its coming and going, as if it could soar in inverted flight up into the Ninth Heaven. Right Two

The white crane is rare and extraordinary. Its pure white feathers catch the moonlight; when it takes flight it seems to hide the sun, and still it lingers fondly over the rosy clouds of dawn. Immortals carry it into the Hall of Eternal Life, where it spreads its sparse wings and flies past the red curtains. Right Three

The white crane is no ordinary bird; in the human world it is only painted upon screens. Year after year the peach trees put forth flowers and fruit in abundance, and the fruit they bear endures for a thousand years; the white crane roams at ease, crossing ten thousand li of open sky. Right Four

Amid the clouds the white crane pays homage to Taiqing (the pure and tranquil immortal realm of Daoism). Jade lads (attendant youths of the immortal realm) announce it aloud, and the Phoenix Pool resounds in answer. People often let it roost beneath the tree of the peaches of immortality; even the Perfected of the Three Isles (immortal perfected ones who dwell on the divine mountains of the sea) cannot paint its divine bearing. Right Five

The white crane’s feathers shine against the full moon as it comes flying from on high and arrives before the Buxu, the pacing-and-chanting rite of the Daoist Zhaijiao (purification ritual). On the immortal altar, immortals holding crimson staffs (red ceremonial insignia) dance in robes of rainbow hue; the Perfected One of Taiyi (a venerated deity of Daoism) wishes people lasting blessing and long life. Right Six

The white crane is a numinous bird, a symbol of long life; people hope its plumage will stay bright through all the years. Among the five-colored auspicious clouds stand a thousand tiers of peaks; purple mountains rise like a ceremonial canopy, and immortals dwell upon the sea. Right Seven

The white crane holds an immortal elixir in its beak, its wings light and airy. The Jade Emperor often sends it back and forth among the Three Pure Ones (Sanqing, the highest immortal realm of Daoism). It flies freely among the Kunlun Mountains, threading the five-colored auspicious clouds and crossing ten thousand li. Right Eight

The crown of the white crane is deep crimson, as if it were listening to immortal music in Juntian (the legendary paradise of the heavenly realm), music that nourishes every heart. It often follows feathered guests (those who cultivate the Dao, the Way) as they turn away from the dusty world, seeking immortal realms of ten thousand zhang amid peach blossoms like green jade. Right Nine

The white crane flies to the ninth tier of the high mountains, its feathers pure white and crystalline as ice in spring. The Palace of Transformation (the palace where immortals dwell) lies far above the many heavens; with wings like clouds it flies in wondrous fashion, and may truly be said to accord with the Great Dao. Right Ten

Twenty Pieces of Taiqing Music

O music of Taiqing! Music of Taiqing! One wanders free and at ease amid the sound of Taiqing music. In the music of Taiqing, Ziwei (the stellar palace of heaven) shows forth auspicious colors and rides the Azure Dragon. In the music of Taiqing, incense is burned by night and memorials written on jade registers (Fulu, Daoist talismans and registers, or prayer documents) are presented. In the music of Taiqing, feathered canopies (the ceremonial regalia of immortals) emerge faintly amid the clouds; the immortal dance in rainbow robes is light and graceful, and the dancers’ bearing is solemn and reverent. O music of Taiqing! Music of Taiqing! Right One

With pure sincerity and single-minded devotion one practices the Great Dao (the Way), and thereby comes into communion with the depths of the hidden, obscure realm. The music of Taiqing (Grand Clarity) praises the enduring existence of Heaven and Earth and the immortals who do not die; the music of Taiqing depicts scenes beyond the dusty world, unlike those of the human realm; the music of Taiqing also gives voice to people’s hopes for blessings and for years of peace. Of the music of Taiqing, the above are the first and second songs.

The Emperor Star shines brightly, and the Doukui star (the foremost of the seven stars of the Northern Dipper) hangs high. At night, upon the jiao altar—the altar where Zhaijiao (purification rituals) are held—the Jiangque (the crimson palace towers of the Daoist immortal realm) lie veiled among drifting clouds. The Mountain of the Seven Treasures rises aloft, and a white phoenix perches upon it; jade towers seem to emerge from within the moon. Of the music of Taiqing, the above is the third song.

The immortal officials come in solemn state to court, wearing crowns adorned with pearls and jade; the autumn sky is high and the air clear, a pale moon overhead. On Fangzhang (a legendary immortal mountain in the sea), cloud carriages halt beside the pure and quiet jade gate; the halls stand steep and lofty, towers and pavilions leaning one upon another, so that one looks up in awe. Of the music of Taiqing, the above is the fourth song.

At night incense is burned and a jiao rite is held upon the immortal altar. The scene is bright and fair, willow branches brushing through the mist; the sky is thick with stars, their light dazzling, as if a zhenren (a practitioner who has attained the Dao) descends and appears before the Buxu (the ritual in which Daoist priests pace and chant while performing the rite). Of the music of Taiqing, the above is the fifth song.

When Daoist priests in yellow robes receive the registers—accepting the Daoist ritual registers and obtaining the corresponding ritual office—they devote great care and tax their minds. At night they perform the rite wearing swords before the ritual altar. Cultivation lies above all in casting off worldly habits; there is no need to dispute whose attainment stands higher. Yingzhou (a legendary immortal mountain in the sea) has, of itself, the beauty of an immortal realm. Of the music of Taiqing, the above is the sixth song.

The autumn wind blows in answer to the musical pitches, and the air is cold and desolate. By the methods of the Dao the priests drive out evil demons, and they shake the duo bells (bells used in ritual services). The state of tranquil simplicity and empty stillness is indeed precious; the Keyi (liturgy, the procedures of Daoist ritual) unfold in due order, and heard at night they are solemn and majestic. Of the music of Taiqing, the above is the seventh song.

Dusk gathers in the distant sky, and banks of cloud stretch on without break. A scroll of qingci (a document used in Zhaijiao to set prayers and wishes before the deities) is unrolled beneath the moon. The Qi (vital energy) of the four seasons is brought into harmony, so that the myriad things may grow and be nourished; upon the immortal altar a jiao rite is held at night, invoking the Lord of Ziwei (one of the stellar deities venerated in Daoism). Of the music of Taiqing, the above is the eighth song.

The time is propitious, and those who delight in the Dao (the Way) rejoice and flourish. The immortal spirits of all eight directions dwell in the Heaven of Great Clarity (Taiqing); I wish to take them as my teachers. The Perfected of Great Unity (Taiyi Zhenren) descends into the human world and chants verses beneath the tree of immortal peaches. (Taiqing Yue: a tune title, or filler syllables used in singing; “You jiu” is a section marker.)

The night is clear and bright, the mind calm and still, as incense is burned in worship. Time flows like water, and the four seasons stretch on without end. Auspicious Qi (vital energy) floats in the air, bringing delight. One dare not taste in advance the tea used for the Zhaijiao (purification ritual), in which Daoists set up an altar to pray and perform the Keyi (liturgy). (Taiqing Yue, You shi)

The Nine Heavens turn without cease, and at night incense is burned in worship. Time flows like water, and the four seasons stretch on without end. Auspicious Qi floats in the air, bringing delight. One dare not taste in advance the tea used for the Zhaijiao. (Taiqing Yue, You shi)

Among the Nine Heavens, the Three Pure Ones (Sanqing)—the three supreme deities revered in Daoism—move without cease. The night moon is clear and cold, and the sea shines bright. The cavern-palaces of the Purple Prefecture (Zifu), the immortal palaces where immortals dwell, invite one to linger; all tread the paces of the void and, voice after voice, sing the Buxu together, the hymns of praise chanted while stepping in Daoist ritual. (Taiqing Yue, You shiyi)

Candlelight moving across the night altar flashes by like meteors. Immortals ride cranes and dragons, their feathered canopies light and graceful. Towers rise high into the clouds and transform into crimson palaces; across the Ten Continents (Shizhou), the legendary maritime realms where immortals dwell, flowers bloom in abundance and the cavern-palaces shine bright. (Taiqing Yue, You shier)

The words of the Buxu are beautiful, their imagery without end. In the immortal realm of Guye, the legendary dwelling of the immortals, one wanders free and at ease, and the hour is night. The Dragon Towers send down auspicious signs that appear at the edge of heaven; wondrous music comes from afar, refreshing to the heart. (Taiqing Yue, You shier)

The palace gates through which the Son of Heaven’s ceremonial retinue passes stand open, and the Dihun, keepers of the Celestial Emperor’s palace gates, open the Gate of Heaven. Ascending the ritual altar, one receives the Jade Registers (Yulu)—the Fulu (talismans and registers) or scriptural registers conferred by Daoism—and the Jing (scripture/classic). The deep and vast cavern-palaces take in auspicious Qi; the Queen Mother (Xiwangmu) rides out on five-colored auspicious clouds. (Taiqing Yue, You shisi)

The Jade Emperor looks down, and the Nine Heavens are clear and bright. Gazing up into the heights, one burns a single stick of incense. The immortal realms are profound and wondrous, beyond counting; the words “prolonging one’s years” in the scripture may be received, character by character, from the Danjing, Daoist books of cultivation and practice. (Taiqing Yue, You shiwu)

The memorials submitted to the realms above have begun to be written upon pure and undefiled registers. Following the liturgy (Keyi), the Daoist priest attends with full concentration to matters concerning the music of Taiqing. The jade candle of the seasons is in harmony, and clouds of Qi (vital energy) coil and drift; immortals wander through Danqiu (the legendary realm of the immortals), no longer knowing how many years and months have passed.

This writing is marvelous beyond compare: its language is lucid, and its meaning profound. When one concentrates Shen (spirit) in quiet contemplation, scenes like auspicious snow appear one after another. In the Jade Blossom Hall the memorials are arrayed in order; moonlight floods the courtyard, and white clouds seem to gather and press close within it.

Fragrance drifts from the precious pavilions, reaching even into the inner depths of the palaces. Within the imperial city dwell scholars and commoners whose affinities and meritorious karma are bound together. The celestial perfected and immortal spirits, cherished in the distant heavens, nurture the people and bring peace and ease to the lives of all.

The myriad phenomena of the cosmos stand arrayed like stars, mingling within Taiqing (the pure and empty realm of which Daoism speaks). The Five Thousand Words (usually referring to the Daodejing) set forth the principles of the Dao (the Way) and of long life. Divine immortals come and go among clouds and rosy mists, and the scenery is bright and fair; the white phoenix flies across the sky, following a course of its own.

The crane’s cry resounds through the nine heavens. The Queen Mother (the Queen Mother of the West) travels across the sky, and a gentle breeze stirs in Langyuan (the legendary immortal realm where the Queen Mother of the West dwells). Many immortals come forward to attend her and form her retinue. Those who observe the fast should clarify the heart and purify body and mind, and perform the rites with wholehearted devotion and a humble bearing.

Liturgy of Hymns of Praise of the Three Caverns (Dongzhen, Dongxuan, and Dongshen) for the Golden Register Retreat, Upper Scroll

Liturgy of Hymns of Praise of the Three Caverns for the Golden Register Retreat, Middle Scroll

Ten Lyrics on Pacing the Void (Buxu)

The spring season symbolized by the bronze armillary sphere has arrived, and the morning mist above the Jade Watchtowers (the palaces of the immortals) gradually clears. Auspicious dream-omens communicate Heaven’s intent, and sacred documents make plain the seasons ordained by the Celestial Emperor. The Daoist priest carries out the talismanic mandate and conducts a grand ceremony; dwellings are established so that pure and rightful blessings may be reported. It is hoped that blessings will be broadly bestowed upon the people, so that every kind of good fortune may descend as wished.

The above is number one (the foregoing is the first poem)

After the talismanic mandate had been conferred and the crimson palace towers gazed upon, an auspicious day was chosen and the company went to assemble at the red court. The retinue that received and guided them was strict, orderly, and solemn, and all carried out their duties with wholehearted devotion according to the dignified rites. A harmonious Qi (vital energy) spread and flowed; the chanting of the Jing (scriptures) continued without pause. Fine offerings were carefully prepared, and intentions were reverently conveyed to the profound realm of the divinities.

Next the grand Fengshan rite will be held, in the hope of thereby discerning the will of the Supreme Thearch. In the Qingdu—the legendary immortal capital where the Celestial Emperor dwells—clouds and mist drift in haze, and from within the palace precincts the deep sound of the water clock marking the hours is heard. The one who foreknows rides the whirlwind and returns, and, according to the covenant, the jade pronouncement—the edict of an emperor or a divinity—descends. When the Fengshan rite is complete, the emperor’s honorific title is established with it, and all grow still more reverent and devout.

No sooner is the grand Fengshan rite completed than auspicious dream-omens again communicate with divine truth. The Wangjian—the jade casket in which the sacrificial documents are sealed—is about to announce its completion, and the divine indications on the tortoise shell likewise bestow blessing and protection. At Lingqiu a solemn ceremony is held, and halls are reverently built to repay the awesome numinous power of the gods. Heaven confers its favor, and auspicious portents spread among the people.

After the Langhan—the jade or precious document casket—of Daiyue, Mount Tai, arrives, the splendid processional array of the Divine Continent comes forth to meet it. Golden sunset glow disperses the Qi of scorching heat; clouds, touching stone, arise and present an image of joyful auspice. The people of the whole city welcome it with delight, and cheers continue all along the way. Those of noble rank, adorned with hatpins and tassels, all look up toward the procession, and the feather ornaments, like those of immortals, appear still more pure, elegant, and extraordinary.

In the sacred place a site that is pure, still, lofty, and refreshing is sought, and a precious, solemn hall is built so that it accords with the regulations of perfect purity. The vast sympathetic response extends without end, and the great achievement likewise shows itself accomplished. Auspicious portents open a flourishing undertaking; Heaven bestows blessing and protects all living beings. The countless myriads of the people behold this magnificent sight, and reverence and respect grow still deeper in their hearts.

Dream-omens of the night reach the palace precincts, and immortals descend from Heaven above. The vast origin is manifest and profound; the emperor’s enduring fortune of the realm accords with blessing without limit. The sincere heart that repays Heaven’s grace grows daily more profound, and accumulated felicity makes the mandate of auspicious signs all the more flourishing. Festive clouds signify that favor will not be exhausted; may the state long remain at peace, and the people enjoy ease and well-being generation after generation.

In the blessed land a realm of purity and stillness is sought, and from fine gold is cast a pure, beautiful, and solemn ritual image. In the deep of night the sagely and luminous teaching is heard; since remote antiquity a flourishing and auspicious season has been opened. The stability and harmonious beauty accumulated through successive ages manifest Heaven’s protection, and the heart of utmost sincerity likewise moves blessings to descend. People diligently look up to the divine image, and the state’s magnificent foundation thereby grows still more firm.

When the Yaogong—the palace-temple dedicated to the Medicine King or related divinities—is completed, it stands grand and magnificent, and the craftsmen’s skill is refined to the finest detail. Tier upon tier of towers and pavilions seems to surge up from the ground; the spacious eaves spread high as if in flight. The precious tortoise puts forth a green coat of moss, and the painted beams display a numinous radiance. People offer worship with reverence and pray for blessing and protection, hoping that grace will ever be bestowed upon the Nine Provinces of the realm.

Secluded gates open, and towering palace halls come into view with them. Clouds and mist hang low as a dragon’s form sweeps past; the sound of the wind ceases, and the cry of an immortal crane is heard. Golden slip-books treasure the Jing (scriptures/classics) of the Three Caverns (Dongzhen, Dongxuan, and Dongshen—the classification of Daoist scriptures), while splendid immortal carriages make music above the Nine Heavens. Why speak any further of the distant immortal park of Langyuan? This very place is the immortal realm of Guitai, the Turtle Terrace.

Ten Songs of Jade Clarity Music (Yuqing)

The sacred realm of Jade Clarity differs from the other heavens. The fivefold gates of the Jade Clarity Palace stand high and open, rising amid the clouds; it is known that they secretly connect with the road leading to the Three Heavens (the threefold celestial realms spoken of in Daoism). Red ceremonial banners and standards rise and fall at varying heights, displaying auspicious signs; the faint, far-off immortal music of the grotto-heavens draws in a mild and harmonious breeze.

Secret halls tower aloft, as though they were the Palace of Jade Vacuity (Yuxu, an immortal palace of Daoism). Immortals ride the wind on their journeys, and blessings spread far and wide. A hundred spirits stand arrayed in guard, honoring the sacred Mandate of Heaven; may the foundation of the sovereign’s rule be sheltered, and welfare continue for hundreds of millions of years.

The halls rise a thousand feet, entering straight into purple cloud and mist. Gazed at from afar, numinous immortals can faintly be seen. Above, the halls treasure celestial writings inscribed in jade characters, proclaiming a vast grace; below, they shelter the foundation of imperial rule, that it may long be preserved for a hundred million years.

Grand buildings stand majestic as mountain peaks; story upon story of towers gleam bright and splendid, their roof-ridges spreading like the wings of birds. We pray that Highest Clarity (Shangqing, one of the heavens revered in Daoism) may send down its grace and broadly bestow blessings; the people of the human world seek protection and look up to the radiance of the divine.

Painted beams and splendid rafters look down upon a blessed land, treasuring jade cases, golden slips, and the secret scriptures of the immortals. May the people long dwell in quiet stillness, and may the sovereign’s lineage ever receive the protection of divine spirits, sharing auspicious joy from generation to generation.

In the spacious, bright covered corridors, paintings in cinnabar and blue-green are displayed; the myriad things stand forth in full array, with nothing concealed. Within the halls, jade writings and albums depicting secluded and hidden scenes have already been set out, and precious scriptures recording the manifested responses of auspicious signs will further be copied.

A purification altar (zhai), three chi high, seems built of green jade. At the fifth watch, before dawn, the jiao altar—the ritual ground for Daoist rites of prayer, the averting of misfortune, and sacrificial announcement—faces the crowded stars. In performing the rite, one reverently follows the statutes of the Three Caverns (Sandong: Dongzhen, Dongxuan, and Dongshen; the classification of Daoist scriptures, and also the Daoist transmission), praying that blessings be complete and that a myriad years of life endure.

One prays that life be without end, and hopes that Heaven will bestow its gracious favor. The deities of every quarter are honored, each keeping its proper place, and a devout heart is thereby shown. At midnight incense is burned, in hope that the gods will respond with clear resonance and descend upon the altar. One reverently follows the statutes of the Three Caverns, praying that blessings be complete and that longevity endure forever.

One prays that life be without end, and hopes that Heaven will grant its fair grace; the deities of every quarter are revered as a mark of sincerity. At midnight incense is offered, hoping the gods will manifest their presence; one also imagines them suddenly mounting the clouds, rising into the heights, and then descending once more into the human world.

The high terrace named Tongtian, “Communicating with Heaven,” calls the Han dynasty to mind; the tower named Jiangsheng, “Descent of the Holy,” leads one to recall the Tang. These buildings are not meant to boast of the grandeur of antiquity, but to hope that all the people may receive blessing and protection.

On the Shengao—in legend, the high ground where spirits dwell; here, the choosing of an auspicious site—one measures the sun’s shadow, seeking a fortunate place on which to raise the altar. An auspicious day is chosen to begin the work, and a grand altar hall is built. May the people obtain boundless blessing and felicity; may the blue Heaven send auspicious omens down upon this place.

The Taiqing Yue comprises ten pieces.

Ah, the hymns of Taiqing (the pure, tranquil, and lofty realm of which Daoism speaks)! Hymns of Taiqing! Where in the realm of Taiqing may one wander freely and take delight? An auspicious day is chosen to begin the work, and a grand altar hall is built. May the people obtain boundless blessing and felicity; may the blue Heaven send auspicious omens down upon this place.

Ah, the hymns of Taiqing! Hymns of Taiqing! Precious talismans and registers (Fulu) gather auspicious omens and descend from Yuxu, the immortal realm of which Daoism speaks; the numinous, luminous mind extends its protection far and wide, and blessings return to the yaotu, the charts and registers that symbolize auspicious signs. Palaces and abbeys are reverently raised to make this vast protection manifest; precious scriptures (Jing) are forever treasured in the Shangdu, the celestial realm, or immortal land, as Daoism calls it.

By the sun’s shadow the auspicious hour is fixed, and the rites are about to be held; the jade characters—the sacred writing of Daoist Fulu and of the scriptures—arrive at the appointed time, bringing a numinous response. Following the principle that Heaven is round and Earth is square, a magnificent altar hall is laid out; one looks up to the lofty and brilliant deities, hoping they will swiftly descend and give their answer.

The immortal officials, officers of the celestial realm, send word through a dream that the auspicious day of descent has arrived. The perfected immortals of Taiqing, the lofty immortal realm of which Daoism speaks, ride cloud-chariots, part the clouds, and descend into the palace precincts. Vast blessings take their origin in remote antiquity and are received as grace bestowed by Heaven; the precious immortal palaces take the repayment of that grace as their charge and reverently uphold the majesty of Heaven. Taiqing music. The above is the third.

The gold offered in tribute is smelted in the furnace and presented to the celestial court. Taiqing music. The ceremonial guard advances along the road, setting forth the statutes of the state. From remote antiquity, auspicious signs have continued without cease and the works of blessing have flourished; may we long remain reverent and self-possessed, carrying out the numinous intent of the Heavenly Dao (the Way). Taiqing music. The above is the fourth.

A precious talismanic mandate is bestowed as protection, making manifest blessings deep and long-enduring. Taiqing music. The meritorious work within the secret realm is brought to completion, and by this we give thanks for the auspicious signs sent down by Heaven. In assisting the Heavenly Dao and acting with diligence, when have we ever forgotten to devote ourselves day and night? Cherishing sincerity, reverence, and luminous clarity, we ever hope that this earnestness may reach the vault of heaven. Taiqing music. The above is the fourth.

A precious talismanic mandate is bestowed as protection, making manifest blessings deep and long-enduring. Taiqing music. The meritorious work within the secret realm is brought to completion, and by this we give thanks for the auspicious signs sent down by Heaven. In assisting the Heavenly Dao and acting with diligence, when have we ever forgotten to devote ourselves day and night? Cherishing sincerity, reverence, and luminous clarity, we ever hope that this earnestness may reach the vault of heaven. Taiqing music. The above is the fifth.

The night is clear and bright, and fragrant aromas are arrayed within the inner chambers of the palace. Taiqing music. The stars and the Dipper glitter, and auspicious Qi (vital energy) gradually fills the air. Taiqing music. The jade wine has been drunk to the last, not a drop remaining; the immortal chariots wait quietly for the moment of descent. Taiqing music. The above is the sixth.

The hall stands high and spacious, and amid tier upon tier of pillars and beams we reverently await the descent of the Celestial Emperor. Taiqing music. Precious fruits are set out in full array for the performance of the grand rite. Taiqing music. The fragrance of the offerings spreads in all directions, showing that the spirits have descended to partake of them; humans and spirits respond to one another and commune in the unseen, and thus the auspicious omens of conferred blessing are made manifest. Taiqing music. The above is the seventh.

Within peaks that tower like the Pillar of Heaven, auspicious stones lie hidden. Taiqing music. When the Daolin, the mountain forests or ritual sites of Daoism, were opened and the ground broken, brief writings were left behind. Taiqing music. From this the root of the Daoist teaching takes its deep origin, and those who know beforehand and awaken first are thereby revealed; the great destiny of the state extends in lasting prosperity, and by this it is shown to later generations. Taiqing music. The above is the eighth.

Haoqiong, the vast sky referring to Heaven above, looks down upon the human world and displays great majesty. Taiqing music. The classics unfold their texts, recording meritorious achievements and splendor. Taiqing music. Auspicious sunlight and the stars that symbolize worthy virtue often shine together, and celebratory clouds and harmonious Qi frequently wheel and dance with one another. Taiqing music. The above is the ninth and the eighth.

Haoqiong looks down upon the human world and displays great majesty. Taiqing music. The classics unfold their texts, recording meritorious achievements and splendor. Taiqing music. Auspicious sunlight and the stars that symbolize worthy virtue often shine together, and celebratory clouds and harmonious Qi frequently wheel and dance with one another. Taiqing music. The above is the ninth.

The great earth displays auspicious omens, and treasures of every kind appear as though revealed in the light of the sun. In Taiqing (one of the heavens of which Daoism speaks), lingzhi grow in lush abundance, and signs of good fortune are especially numerous. Within Taiqing there are already omens of grain whose ears grow joined together, foretelling a rich harvest, and also the sight of branches and trunks crossing and uniting, a symbol of harmony between Heaven and Earth.

Ten Eulogies on the White Crane

The First

White cranes sport together in flocks, their auspicious wings carrying them from Qingtian. Those who see them seem to behold clouds woven of frost-flowers rising straight into the high heavens. People of the world do not understand the reason and can only gaze upward in praise; only when they quiet their thoughts and reflect do they consider that these may be the immortals of the grotto-abodes.

The Second

Immortal cranes appear one after another, bringing good fortune. People slowly consult the canonical records of auspicious omens and find that such sights have been set down since ancient times. From this they come to believe that the cries of the immortal cranes once rang through the palace grounds where the ceremonial guard cleared the way, and that their light wings once danced like smoke and flame above the altar of offering.

The Third

The white cranes spread their frost-white wings and soar aloft on an auspicious wind; their vermilion crowns bend low, reflecting the radiance of an auspicious day. To make plain their numinous and responsive hearts, they come to present signs of good fortune, and whenever the secret registers—Fulu (talismans and registers), the talismanic scriptures of Daoism—are welcomed and invited, they arrive together in flocks.

The Fourth

When, in accordance with the abstinence periods of the Eight Effulgences (the appointed days of Daoist fasting and ritual), one ascends the secret halls where Daoist rites are performed, the Nine Clarities (a Daoist heaven) extend their protection, so that the auspicious scriptures and liturgies may answer in correspondence. People have seen the immortal cranes flying above and below and have gazed up at their immortal plumage; the cranes have also lingered, beneath the fierce sun, in the courtyards of the blessed lands.

The Fifth

The five metals, smelted and shaped, are refined into exquisite ritual implements; the ranks of the ceremonial procession stretch for a thousand li, solemn in their ornament and strict in their array. One may suppose that numinous immortals have come to report their duties, transforming into precious feathered birds that veil the sky as they fly in to receive them.

The Sixth

The blessed land is about to flourish, relying on the power that opened Heaven and Earth and set the transformations of creation in motion. From morning to evening people hold a heart of reverent awe. Suddenly they see immortal cranes of vivid plumage flying up into the mist above the jade altar, a high altar adorned with fine jade.

The Seventh

Skilled craftsmen are about to finish refining exquisite vessels, and the jiao altar—the altar ground for Daoist prayer and sacrificial rites within the Zhaijiao (purification ritual)—has been established in advance, to pray that the gods send down blessings. Who would have thought that, just as the abundant offerings were presented at midnight, immortal music would suddenly sound from the sky?

The Eighth

Boats follow one upon another, prow joined to stern, as they cross the great river; the crowds who look on feel awe and unease. Seeing a numinous tide surge into the great ravine, they believe all the more that blessings descend from the high heavens.

The Ninth

A treasure boat sails with the current toward the imperial capital, and the Yinglong, the divine dragon of legend, reveals its complete form as an auspicious omen. It does not fly away with the thick clouds, but remains constantly in company with the brilliant and solemn ceremonial guard.

The Tenth

As far as the eye can see, deep and broad waters join the boundless mist and cloud; great ships advance under sail, steady and without fear. This is not only Yanghou, the spirit of the waters, calming the startled waves; it also lets one behold “equal enlightenment,” a Buddhist term for the awakening that approaches the fruit of Buddhahood, and the Golden Fields, a name for the Buddhist Pure Land.

Ten Lyrics on the Scattering of Flowers

The thousandfold gates of the Jade Palaces—the celestial palaces of which Daoism speaks—stand open, and every kind of incense is kindled in the golden censers. Fragrance spreads around the ritual seat; the assembly stands in reverent stillness, awaiting the descent of the host of immortals. Right One.

In heaven the four seasons are as spring, and flowers bloom and fade with no fixed season. The Jasper Altar, the altar of the immortal realm, is beaded with auspicious dew, and the fragrance of the flowers grows all the richer for it. Right Two.

The immortal flowers are of the deepest scarlet; seen from afar, they resemble clouds lit by fire. If one asks where they grow, it is in the secluded and lovely immortal realm of Yingzhou, the legendary mountain of the immortals in the sea. Right Three.

The immortal flowers have no fixed names, yet their fragrance can be smelled from a hundred paces away. Splendid seats have already been laid, and the pure jiao—the Daoist Zhaijiao (purification ritual)—is about to be held. The carriages of the immortals come riding the wind and descend upon the Purple Court, a palace of the celestial realm. Right Four.

In the grotto-heavens (Dongtian), spring never fades, and a hundred flowers give off fragrance all year long. Flowering branches are gathered and set upon the jasper mats, so that fragrance fills the ritual space. Right Five.

The flowers of the forbidden garden bloom all at once—the most beautiful flowers of the human world. Placed in finely carved dishes and paired with clear dew, they are offered in the Orchid Hall to Xuhuang, a deity venerated in Daoism. Right Six.

These flowers are not cut and fashioned by hand. Before spring has yet arrived, they are already open from morning till night. To welcome the coming of the carriages of the perfected immortals, a gentle breeze is ever on hand to send their fragrance forward. Right Seven.

Flowers fall without ceasing, spreading throughout Yuqing, the high celestial realm of which Daoism speaks. The scene is like auspicious clouds rising, as petals fly one after another toward the azure sky. Right Eight.

The sea of flowers in the air is boundless; they grow originally within the palace of the Jade Emperor. They come only to the Jingguan, the abbey or hall where the Zhaijiao ritual is held, and do not drift away with the gentle breeze. Right Nine.

The colors of these flowers are extraordinary; petal by petal they dance like gorgeous clouds and sunset glow. Petals scatter upon the Jasper Altar and also settle upon the robes of the feathered guests, the Daoist priests. Right Ten.

There are also seven-character flower-scattering lyrics, ten in all.

Where flowers are scattered, where are they most abundant? High in the heavens lies Daluo Tian, the lofty celestial realm of which Daoism speaks. The flowers there are by nature unlike all others, and all the more so because auspicious dew and auspicious clouds attend them. Right One.

At the sheer summit of Kunqiu, the legendary immortal mountain, stands the Turtle Terrace, where wondrous flowers bloom through all four seasons. Were the host of immortals not paying court to the Jade Emperor, how could these flowers be scattered down into the human world? Right Two.

The flowers of heaven open every morning and every evening, unlike the flowers of the human world, which must wait until spring to bloom. Celestial flowers are often gathered by celestial beings and repeatedly offered up into the lofty cities of the immortals.

At midnight the dew moistens the Jade Terrace (Yaotai, the legendary dwelling of the immortals), and immortals draped in robes the color of moonlight come at this hour to pay homage. At times celestial flowers, wrapped in clouds of Qi (vital energy), descend from the sky, are blown by the wind into the Jade Mansions (Yuyu, the palaces of the immortals), and are offered to the honored divine perfected ones.

Wondrous flowers of the five colors fall into the Grotto-Heavens (Dongtian, the cavern dwellings where immortals reside). Looking upward, one sees only blossoms wrapped in cloud-Qi, drifting lightly down. Do not suppose that the flowers of the immortal realm are often to be seen; from the human world, such a sight appears only once in hundreds of millions of years.

Immortals gather fresh flowers from the immortal palaces and, in the morning, scatter them upon the precious terraces. Within the Jade Gate-towers (Yuque, the palaces of the immortals) spring abides forever and never ages; the sacred Xuantu (the chart that symbolizes the blessings and good fortune of the immortal realm) receives this blessing, and the grace it bestows is without end.

Immortals ride luan birds through the middle air and look down upon the precious halls, their manner reverent and careful. They gather countless fresh flowers from Penglai and scatter them in the Extraordinary Courts (Shuting, the courtyards of the gods and immortals), before the Fu Seats (Fuzuo, honored places adorned with patterned ornament).

The flowers of the Upper Grove have already opened before spring arrives, while the orioles in the deep, secluded valleys do not yet know that spring has come. Celestial flowers are not allowed to ordinary people to pluck; all of them are offered to the divine perfected ones of the Blessed Lands.

Within the Grotto-Heavens, all thirty-six heavens are everywhere bright with spring. From ancient times the immortal realm has differed from the human world. Once the immortals have gathered these precious blossoms, where are they to be sent? They are sent to the palaces and abbeys and offered to the honored divine perfected ones.

Celestial officials and their companions among the gods and immortals come and go frequently, traveling to Penglai and Langyuan to view the spring scenery. Each time they pluck fragrant flowers, they use them to pay homage to the Supreme Emperor and to pray that blessings be bestowed universally upon the people.

Jinlu Zhai Sandong Zanyong Yi (Ritual of Hymns and Praises of the Three Caverns for the Golden Register Retreat), Lower Scroll: Ten Pieces of Yuqing Yue (Jade Clarity Music)

The great earth joins the dwellings of heaven, and heaven in turn opens onto still higher and more distant realms of the void. In the Yuqing Yue, the myriad things spread through the eight directions and pay homage to the Supreme Emperor in orderly ranks. The wondrous efficacy set in motion by the Yuqing Yue—one does not know who presides over it; crimson clouds and ruddy mist envelop the pure and still capital of Jade Clarity. Yuqing Yue, Yuqing Yue.

From the Azure Empyrean (Biluo, the blue heavens of which Daoism speaks) comes ethereal immortal music, as if precious pearls as tiny as grains of millet were glittering. The music of Jade Clarity (Yuqing, one of the highest celestial realms venerated in Daoism) spreads through the ten directions, surging in layer upon layer until it fills every space without remainder. On hearing the sound of the scripture, the joy is beyond words; a nine-colored dragon rises into the air, drawing the carriage of the Eight Scenes. Music of Jade Clarity, music of Jade Clarity. Right, two.

The feathered youths (Yutong, the boy attendants who serve the immortals) breathe in and out, dispersing inauspicious fumes; the fumes circle before the green chamber. Music of Jade Clarity. The Dao (the Way) of creative transformation is not sought outside oneself; its root lies in oneself, and thus in the Three Heavens (Santian, the collective name for the celestial realms of Daoism). Music of Jade Clarity, music of Jade Clarity. Right, three.

The imperial scenes (Dijing, the sights of the immortal realm) arrive together at the Jade Isle. The Abbey of Luminous Perfection rises tier upon tier, and purple clouds drift about it. Music of Jade Clarity. The thrice-eight golden locks are opened. Music of Jade Clarity. The Limitless Vacuous Sovereign (Wuji Xuhuang, a deity venerated in Daoism) dwells high above. Music of Jade Clarity, music of Jade Clarity. Right, four.

A white-jade flying talisman descends from the Purple Court. Music of Jade Clarity. Splendid banners are raised three times, summoning the host of spirits. Music of Jade Clarity. Branches are plucked and broken off, and the stamens of kongqing (a blue mineral, or the name of an immortal elixir, used in Daoism) are held in the mouth and savored. Music of Jade Clarity. The whole body gives forth golden light, illuminating the sun, the moon, and the stars. Music of Jade Clarity, music of Jade Clarity. Right, five.

Beneath the Yuanchang Terrace the seawater churns and surges. Music of Jade Clarity. Only lofty perfected ones who have attained the Dao (Gaozhen, immortal perfected beings who have succeeded in cultivation) can pass. Music of Jade Clarity. Lesser immortals of lower attainment cannot catch up. Music of Jade Clarity. Holding and savoring the stamens of kongqing, the whole body shines with golden light upon the sun, the moon, and the stars. Music of Jade Clarity, music of Jade Clarity. Right, five.

Beneath the Yuanchang Terrace the seawater churns and surges. Music of Jade Clarity. Only lofty perfected ones who have attained the Dao can pass. Music of Jade Clarity. Lesser immortals of lower attainment cannot catch up. Music of Jade Clarity. From afar comes the harmonious song of the eight luan (Baluan, eight luan birds), melodious and pleasing to the ear. Music of Jade Clarity, music of Jade Clarity. Right, six.

Five-colored clouds of Qi (vital energy) gather thick and dense. Music of Jade Clarity. The gates of the Three Caverns (Sandong; Dongzhen, Dongxuan, and Dongshen, the collective name for the three classes of Daoist scriptures) stand open, and the immortal gates of rose-jade have likewise been opened. Music of Jade Clarity. From which quarter can a Daoist priest present the vermilion memorial (Zhubiao, a petition written in cinnabar and submitted to the celestial realm)? Music of Jade Clarity. Jade maidens fly to deliver the letters, conveying them to the exalted ones above (Shangzun, the venerated deities of the heavens). Music of Jade Clarity, music of Jade Clarity. Right, seven.

The upper scenes of the Three Primes (Sanyuan, the three primes of Heaven, Earth, and Water of which Daoism speaks) hold a wondrous, exquisitely pure radiance. Music of Jade Clarity. In the Crimson Palace (Jianggong, a term of Neidan, internal alchemy, denoting the place where the heart-spirit resides) the names of the immortals have long been set down. Music of Jade Clarity. And again, from within the Great Undifferentiated (Dahun, the state in which Heaven and Earth are not yet divided and primordial chaos has not yet opened), one preserves and nurtures the Feminine One (Ciyi, a term of Daoist cultivation meaning to hold to softness and stillness and return to the One). Music of Jade Clarity. The cloud carriage, faint and far, advances, borne by Yuming (a carriage of the immortal realm, or a vision of radiance). Music of Jade Clarity, music of Jade Clarity. Right, eight.

Within the Lodge of True Yang, the breath turns and circulates back and forth. Music of Jade Clarity. Qi quietly rises and falls, coming and going, among the Three Palaces (Sangong, in Daoist cultivation the upper, middle, and lower Dantian, energy centers, and related places). Music of Jade Clarity. Matters of life and death are no longer drawn and troubled by the fleeting affairs of the dusty world. Music of Jade Clarity. And so they ascend together onto the golden terrace and pay homage to the Five Elders (Wulao, deities venerated in Daoism). Music of Jade Clarity, Jade Clarity one. The cloud carriage, faint and far, advances, borne by Yuming. Music of Jade Clarity, music of Jade Clarity. Right, eight.

In the Hall of True Yang, primordial Qi (vital energy) circles and flows. In Yuqing, one of the celestial realms venerated in Daoism, amid the music of the immortals, beings rise and descend through the Three Palaces, the palace halls of heaven, passing back and forth into remote and hidden places. Between life and death they no longer cling to the vulgar affairs of the dusty world; accompanied by the host of immortals, they ascend the golden terrace where the Five Elders, venerated deities of Daoism, reside.

The Three Floresences—the refined essences of which Daoism speaks, including Jing (essence), Qi, and Shen (spirit)—arise of themselves, and in the void a radiance like the lotus bursts forth in brilliant bloom. In the crimson chamber and the golden apartment the precious throne stands empty; the Lad of Dawei descends from heaven to receive and welcome them.

Ten Songs of the Music of Shangqing (Highest Clarity)

In the heaven of Ziqing (Purple Clarity), splendid groves grow thick and flourishing; red fruits hang heavy on the branches, and the bamboo leaves are dense. When immortals chew the abundant blossoms, they gain long life without aging. Looking down from the upper realm upon the human world, one sees only the sun and moon—the crow and the hare, for the ancients took the crow to mean the sun and the hare the moon—replacing one another as time moves on.

The Yuanjun, a venerated female immortal, takes the eight Qi—the eight kinds of primordial vital energy that constitute heaven, earth, and all things—as her title, and is called Qingling (Azure Numen). She wears a brocade cape, her skirts streaming, and dwells in the Jade City. She has charge of the Celestial Emperor’s talismanic mandates and the Daoist registers of names, uprooting worldly entanglements and bringing relief to all beings.

The Gaoshang Huangren, a venerated deity of Daoism, feasts in the heaven of Zixiao, plucks fragrant herbs, and often draws in the branches of the Eight Soaring Trees. The immortal’s flesh, within and without, is clear as glazed crystal; its light shines upon the Three Paths, the realms of suffering spoken of in Daoism, and disperses every kind of hardship.

In the Palace of the Nine Suns, four elder perfected ones—venerated deities who have attained the Dao (the Way)—entertain immortal guests with a banquet on Mount Guangxia. Bells, drums, and zithers sound, and the immortals present fine wine; across the azure void all is mild and harmonious, as if another spring had come.

Mount Fujue joins the White Jade Capital, the celestial palace of Daoist legend. On the Tower of Golden Florescence the immortals set a feast and gather; towers and sunlight reflect one another in splendor. Five perfected persons congeal into a rounded, pearl-like primordial Qi; their bones are as fair as cinnabar jade, and their faces as youthful as those of infants.

Beneath the Peak of Flourishing Blossoms lies the Capital of the Five Numina, a realm of the immortals. The Divine Lord Yuanjing holds the pivot of creation and transformation. True fire has the power to bring the myriad things into being; it can melt away the five poisons—the harms that injure body and mind—and free a person from the dark realm of suffering.

The brilliant, dazzling sun reveals nine rings of light. In the Palace of the Six Abysses, within Shangqing (one of the celestial realms spoken of in Daoism), the Purple Primordial Lady enjoys the music of the immortals. She wears a crown like the glow of dawn clouds and sits upright upon a brocade slope, her manner calm and at ease; auspicious vapors drift lightly about her person, and crimson talismanic script appears upon her body.

Auspicious azure clouds of Qi (vital energy) cover the purple sky. The Azure Essence, riding a carriage adorned with feathers, summons the Primordial Lads (attendant youths of the celestial realm). Immortal winds surge vast and mighty, traveling three thousand li against the wind, and the incense smoke of the Seven Returns (incense associated with Daoist cultivation and ritual) reaches everywhere.

In the flowing waters of the pool there is a great precious lotus. The lotus opens to a height of ten zhang, its reflection shining upon the pool. Whoever smells the flower’s fragrance and drinks the pool’s water is free from hunger and thirst; graceful Golden-Blossom Immortals stand upon the lotus leaves.

A mountain of rosy clouds, ten thousand ren high, rises within Yuxu (the immortal realm spoken of in Daoism). The Four Directors (four divine officers of the celestial realm), wearing crowns and bearing precious swords, guard the Numinous Capital. The assembled perfected immortals bow in reverence to the prohibitions of the heavens, and at their waists they wear the Yilu talismans bestowed by the Immortal Emperor.

Ten Songs of the Music of Taiqing (Grand Clarity)

The Primordial Lady of Taiyi presides over the ranks of the immortals. Red light and deep-crimson clouds illuminate the fields where the zhi plants grow. When one’s merit is brought to completion, there comes the chance to meet and to have one’s name entered in the registers of the immortals; it is not merely the immortal Hongya laughing as he pats a cypress upon the shoulder.

At midnight the pure incense of five joints is burned, and celestial beings and jade maidens can smell it from afar. The fragrance unites with Yuanqi (the fundamental Qi that constitutes heaven, earth, and the myriad things), and the two respond to one another; thereupon companies of immortals, bearing crimson ceremonial regalia and rainbow banners, descend upon five-colored auspicious clouds.

The Primordial Lady of Taiji (Supreme Ultimate) rides a carriage adorned with kingfisher feathers. The myriad demons flee, obedient to the commands of the divine talismans. Nine dragons stride forward together with heads raised high, and from time to time they may be seen breathing forth pearls of fire in the air.

In the Ruizhu Palace (an immortal palace of Daoist legend), seven-character verses were written. The Taiqing Music (pieces in praise of the Taiqing realm) comprises eleven songs in all, and each bears the name of a divine lord.

Taiqing Music: Clouds and mists cluster about the azure horned dragon as it returns to the Fire Bureau; a clear wind accompanies the White Tiger as it leaves the depths of the dark sea.

The above is the fourth piece of the Taiqing Music.

The Golden Portal (the golden palace-gates of the immortal realm) shines bright and splendid, and the Lord of the Latter Sage (a venerated deity of Daoism) dwells within it. Clear fluids circulate and gleam, condensing into clouds of elixir. Had the Taishang (the honorific by which Daoism names the supreme deity) not transmitted them in person, how could the world possess such jade texts (Jing, precious Daoist scriptures)?

The above is the fifth piece of the Taiqing Music.

The cliffs of Yuanjing rise high into the Grand Void, and lofty immortal chambers stand amid the glow of rose-colored clouds. The Nine Numina (divine beings or immortal spirits) change without fixed form, now scattering, now gathering; immortals ride feather-decked carriages and drift far away, their traces hard to follow.

The above is the sixth piece of the Taiqing Music.

Within the Eastern Well is held the Jing (essence) of the bright moon; the host of dragons exerts itself, setting the metal in motion. Of the immortals’ bathing, one does not know in which age it took place; one sees only that all there is clear and translucent as glass, as if light passed into the bone.

The above is the seventh piece of the Taiqing Music.

[This passage repeats the one above; the original text is likewise fragmentary.]

Remote, the Three Fords (waterways of the immortal realm) encircle the Imperial River; the waters join the crimson mist, and the vapor rises straight into the cloudy heavens. The Jade-Numen Immortal Mother often roams and rests here; her guards stand in strict array, and the carriages of sun and moon (vehicles ridden by deities and immortals) attend at either side.

The above is the eighth piece of the Taiqing Music.

The Jade Lodge of the Nine Numina joins the Kunlun Mountains; flowing hard Qi (vital energy) lies between the ranges, so that one cannot draw near. A message is entrusted to the Purple Orchid: dwelling amid the red dust, why exhaust mind and spirit?

The above is the ninth piece of the Taiqing Music.

To left and right, the Qi of Numinous Flight turns through jia and geng (heavenly stems, often used in Daoist numerology and cultivation); within the Linlang palaces and the Eight Effulgences, radiant Jing and Qi are refined and nurtured. When the banquet at Changyang has ended, one does not know whither they will return; the work of casting flame and smelting metal is at last accomplished.

The above is the tenth piece of the Taiqing Music.

Ten Lyrics of Pacing the Void

Taiji (Supreme Ultimate)—the primordial source before the myriad things came into being—differentiated the high and the low, the thick and the thin, of heaven and earth; the light and clear Qi rose and was allotted to Heaven. If a person can cultivate the ultimate Dao (the Way), the body can become that of a true immortal. When the merit of cultivation has reached its full three thousand, one may encounter the turn of time that comes once in forty thousand years. The Cinnabar Terrace opens the precious caskets long stored away, and the golden mouth (exalted and trustworthy oral transmission) spreads abroad what they contain.

The above is the first piece.

In the Great Brahma Heaven, the Three Heavenly Lords are incomparably exalted, and the Void Sovereign and the Five Elders are likewise deities of the highest rank. Their mystery is so profound that it is already difficult to glimpse and fully comprehend; how, then, could it be expressed in words or in names and forms? Their thrones face the golden halls, and their aurora-like crowns and robes shine upon the jade-adorned towers. Ten thousand perfected immortals come to pay homage where the Celestial Emperor resides, and immortals ascend, treading the clouds of Qi (vital energy).

Their forms are dim and hazy, like fine mist; their sashes drift gently, as if they were clad in the thinnest gauze. They rise along auspicious vapors and rosy clouds, lightly accompanying the colored phoenix in flight. Before long they join the divine perfected at a banquet in jade-ornamented palaces, then suddenly point toward the Grotto-Heavens (blessed lands where immortals dwell) and depart. They pause on the shore of Fusang (the mythical divine tree in the east, where the sun rises), and swiftly hasten toward the radiance of the sun god.

They ascend through the clouds by means of Bugang (the Daoist ritual method of stepping according to the positions of the constellations), while the winds of heaven rush and sigh; the hems of their robes stream outward and sweep past the handle of the Northern Dipper. Holding audience tablets, they pay their respects to the stars Shen and Ji. Lions carry red ribbons in their mouths, and qilin lead the emerald carriages. They fly through the farthest reaches of the eight directions, and have several times seen the Chun tree put forth new branches, a symbol of longevity and of years stretching long.

The immortals’ blue-black hair at the temples hangs like a cloud-coiffure, and cyan auroral light twines about their feathered robes. At dawn they go to the Hall of Yang De (Virtue/Power), and at night they arrive at the Gate of Lunar Radiance. They circulate and tend the fire of the entire heavens (the refining fire that corresponds to the movements of Heaven and Earth), and they keep the profound mechanism deeply hidden, waiting for the moment to set it in motion. Even the Jade Chamber (the dwelling of immortals, or the inner chamber used in cultivation) cannot detain them; they still soar beyond the Nine Heavens.

In former times, in the Hall of Extended Grace, the Nine Sovereigns descended at midnight. Six perfected deities stood arrayed to left and right, and yellow clouds and mist encircled the halls and galleries. Within the palace the sacred throne was revered, and immortal soldiers guarded the purification altar. Now filial descendants carry on the aspirations of their forebears and, close at hand, face the numinous light of the gods.

Following the norms of cultivating perfection set forth in the precious registers—the Baolu (Daoist texts that record the divine perfected, ritual arts, and the regulations of practice)—they present a memorial to Heaven with utmost sincerity. Their hearts are filled with awe, as though they stood at the edge of an abyss or trod upon thin ice. Mindful of the people’s peace, they labor diligently day and night, praying that the world may be tranquil and secure. May the calamities and illnesses of all beings be dispelled, and may the sun, moon, and stars display auspicious signs. The sound of the Buxu (the hymns chanted in step with ritual pacing during the Zhaijiao, or purification ritual) has already reached the celestial realm, and they then intone the chapters of the Dongxuan Jing (scripture of the Cavern of Mystery).

The Divine Continent is vast and beautiful, and the Altar of Myriad Subtleties rises lofty and solemn. Feathered masters in crane-patterned robes come forward, and immortal officials wearing mallard-head shoes descend. With jade cups they pour the Yuanli (the sweet ritual wine used in offerings), open the Langhan (the jade-adorned book case), and take out the scrolls of the Taidan Jing (scripture). With perfect sincerity, what should they pray for? That the four seas remain forever calm, with winds stilled and waves quiet, and that all under Heaven be peaceful and secure.

Water is sprinkled toward the demon palace, overawing the evil spirits; lamplight brightens the dim Night Bureau. The winds of the Nine Heavens (the celestial realms of which Daoism speaks) subside into silence, and the pure Qi (vital energy) of the four directions grows crystal-clear and luminous. The assembly chants the music of Zhuling (a transcendent realm of Daoist legend) and roams the White Jade Capital (a celestial palace of Daoist legend). For what do they pray with utmost sincerity? That the state may long remain peaceful and flourish. The above is the ninth.

The chants of Huaxia have been handed down through long ages; human voices rise and fall of themselves. The tones are pure and ethereal, returning to the Dao (the Way) and De (Virtue/Power); the melodies wind and turn, in accord with the musical modes of gong, shang, and the rest. Agarwood and sandalwood drift through the halls; among the towers the moonlight is cool and the dewy air soft and moist. For what do they pray with utmost sincerity? That the crops may yield a rich harvest and disasters be dispelled. The above is the tenth.

Ten Lyrics for Scattering Flowers

(In Daoist Zhaijiao (purification ritual) ceremonies, the scattering of flowers is commonly used to express offering and prayer. The following are the lyrics chanted while the flowers are scattered.)

Crimson ceremonial standards slowly lead the way forward, and celestial flowers drift down in swirling profusion. The exalted perfected (immortals of high rank) are pure and unstained; petals flutter down one by one, yet never cling to their robes. The above is the first.

Circling the eight tiers of steps, the assembly ascends the jade stairs, and thousands upon thousands of blossoms lift petals like brocade. Green and purple hues reflect one another; the radiance is bright and lovely, beyond description. The above is the second.

Pale-gold calyxes, and evenly formed, pure-white blossoms. The wind of heaven blows in with the immortal carriages, and flowers drift until they fill the city of the ninefold heavens. The above is the third.

The blossoms gently circle through the air and fall in profusion about the seats. Fair years never grow old—where, after all, may the immortal capital be sought? The above is the fourth.

Pure companions of the Dao chant immortal songs, and everyone praises their beauty. A myriad flowers rise as offerings, flying and dancing down in flocks from the sky. The above is the fifth.

Precious leaves unfurl in the Qipu (a garden of jade in the immortal realm); rare branches grow in Ziwei (the celestial palace of which Daoism speaks). They are not left for butterflies to pluck, but dance only together with the colored luan. The above is the sixth.

In the immortal realm, three thousand years pass before the immortal flowers open a single time. Now a Golden Register (Jinlu) assembly is held—a rite within Daoist Zhaijiao for praying for blessings and averting calamity—why have all the ranked perfected (immortals who have attained the Dao) descended together? The above is the seventh.

Amid the mats and tables they await in welcome the immortal wind and carriages; on the precious altar they set out incense and lamps. A heart of utter sincerity has nothing it can offer, and can only scatter petals like torn brocade toward the clouds. The above is the eighth.

The green of the flowers falls in deeper and lighter shades; red and yellow alternate, dense and pale in due measure. The work of creation must surely marvel as well: these finely wrought ornaments—from what heart did they originally come? The above is the ninth.

Smoke rises from the censer on the cavern altar, as if wafting the fragrance of Wuwei (non-action) and of the Dao and De. Growing from the same root, their breath does not differ, yet the scent they give off is all the more fragrant. The above is the tenth.

Ten Lyrics of the White Crane

The numinous bird (a bird of immortal spirit) is born through embryonic transformation, and its cry rings through the Nine Heavens; snow-white plumage and a cinnabar-red crown stand out with especial clarity. Let the people of the world not mistakenly suppose that it will return to the huabiao (the sign, in ancient legend, of the immortal crane’s homecoming); it will bring peace to all under heaven, and lasting tranquility for hundreds of millions of years. The above is the first.

(In the original “Lyrics for Scattering Flowers” there is a repeated passage, and the piece on “precious leaves” is flanked before and after by duplicated markers reading “the above is the fourth” and “the above is the fifth”; the rendering here follows the surviving text in sequence.)

Night has only just begun to unfold. On the jade terrace—a tower in the realm of immortals—the wind falls still, a white crane lifts its head and cries, and fresh dew spreads all around.

Ten Lyrics on the White Crane

The First

The white crane is a numinous bird formed by embryonic transformation, and its cry rises straight to the Ninth Heaven. Its snow-white plumage and cinnabar-red crown set each other off with striking clarity. People of the world should not take it for the returning immortal Wang Ziqiao—legend says that after he became an immortal he once rode a crane past a huabiao, an ornamental pillar. Its coming into the human world is an auspicious sign foretelling peace under heaven and an enduring succession of ages.

The Second

On the jade terrace the night wind ceases, and night has only just fallen. The white crane lifts its head in a startled cry, and the dew is fresh and clear. It once lingered beside the Taiye Pool, yet could not return; in a distant former life, it had been a qilin.

The Third

The immortal crane descends lightly from Taiqing, the celestial realm of which Daoism speaks, and among jade towers and golden halls the morning breeze is gentle. It stands proudly on its own and does not keep company with chickens, often sending forth a cry that rushes toward the horizon and rises beyond the dusty world.

The Fourth

The Three Mountains, the legendary immortal isles in the sea, and the emerald ocean are not far away. Bearing auspicious signs, the immortal crane comes to Qingdu, a realm of immortals, flying down from Zixiao, the lofty and distant heavens. Its feathers are as pure white as frost and snow, its nature as clear as ice and jade, and deep within Yaochi, the Jasper Pool, it pecks at numinous sprouts.

The Fifth

The immortal crane displays a pure feathered bearing refined by metal and fire, and often accompanies the Queen Mother of the West, Xiwangmu, at banquets beside the Jasper Pool. At night a jiao rite, a Daoist ritual of offering and prayer, is held on the jade altar, and gods and immortals descend. The crane flies past Mount Gou, where legend says the immortal Wang Ziqiao ascended to heaven riding a crane, yet people have no way of knowing.

The Sixth

Within the palace veiled by five-colored auspicious clouds, the sound of buxu—the chanting in Daoist ritual that imitates walking through the void—lingers long. The Northern Dipper turns, the vault of heaven revolves, and the long night is not yet over. The white crane flies in bearing tidings of good fortune, and its clear cry drifts together with the soul-returning incense used in Daoist ritual.

The Seventh

From Jiugao, a deep and far-reaching marsh, the immortal crane gives a single clear cry. Through long cultivation it has cast off its old form and been remade, its body light and pure. Ordinary people of the Liao Sea region may not recognize it, yet in Daluo Heaven, the high celestial realm of which Daoism speaks, there are those who truly know its song.

The Eighth

The white crane’s feathers are fresh and pure, catching the light of frost; its cinnabar-red crown stands out clearly, surpassing deep-red silk. After one thousand six hundred years, when its Shen (spirit) and Qi (vital energy) have matured through cultivation, it flies and cries without cease, forever accompanying the household of the jade immortals.

The Ninth

When the immortal gathering at Penglai ends, the immortals depart one after another, and the white crane, riding a carriage adorned with feathers, flies lightly on. In a bright age of peace, people often see immortal cranes descend to announce auspicious signs—why, then, must one specially sing of the gold-clad crane, as the yuefu poems do?

The Tenth

In the deep jade palaces of the immortal realm, auspicious mists disperse, yet the fragrant wind has not ceased, and the white crane wanders within them. Its wondrous bearing differs from that of the crane of Qingtian, a legendary immortal crane; one may well suppose that immortals are arriving one after another.