《金箓斋投简仪(张商英编)》

The Ritual for Presenting Tablets at the Golden Register Retreat (compiled by Zhang Shangying)

The Ritual for Presenting Tablets at the Golden Register Retreat, in one fascicle, was abridged and finalized by Zhang Shangying of the Northern Song. It is included in the Zhonghua Daozang under the Lingbao retreat rituals, and the base text comes from the Zhengtong Daozang, Dongxuan (one of the Three Caverns) division, category of ritual decorum.

Ritual for Presenting Tablets at the Golden Register Retreat

Grand Master for Thorough Service, Acting Right Vice Director of the Department of State Affairs and concurrently Vice Director of the Secretariat, Supreme Pillar of State, Dynasty-Founding Duke of Qinghe Commandery, with a fief income of two thousand households … Your servant Zhang Shangying, by imperial command, abridged and finalized this text. (Characters are missing at the end of the original official titles.)

The mountain and water tablets comprise two faces. In spring and summer they are taken to the Wangwu Grotto-Heaven of Mengzhou (a grotto-heaven and blessed land, as Daoism calls such places) and to the Water Bureau of the Ji River; in autumn and winter they are taken to the Sizhen Grotto-Heaven of Mount Qian in Anqing and to the Water Bureau of Caishi in Taiping. On the day the dragon tablets (the tablet texts presented upward in the retreat ritual) arrive, the local Daoist abbey should receive them according to ritual. Seven Daoist priests are selected, one of whom, having received the fulu (talismans and registers), serves as gaogong (the priest who presides over the zhaijiao, or purification ritual). On the hall or the altar the purpose of the zhaijiao is declared, a ritual space is established, and incense is offered with prayers.

On the day the dragon tablets arrive, the local Daoist abbey should receive them according to ritual. Seven Daoist priests are selected, one of whom, having received the fulu, serves as gaogong. On the hall or the altar the purpose of the zhaijiao is declared, a ritual space is established, and incense is offered with prayers.

The altar is purified and the water is consecrated. (The Daoist altar is cleansed, and pure water is ritually commanded.)

The liturgy is intoned: “Let all bow in reverence to the masters and, according to the method, visualize and retain the spirits.”

The gaogong ritual master recites the “Spell of the Guardian Spirits of the Five Directions” (a spell invoking the numinous spirits of the five directions to protect the ritual space).

East

Nine Qi (vital energy)—nine kinds of primordial breath—of the azure heaven, great spirits of the bright stars. Their radiance illumines the east and shines clearly through the ninefold gates of heaven. They set the sunlight in motion and sweep away filth and malign influences. The Youth of Opening Brightness guards my carriage. The hosts of demons are subdued and the goblins bound, and they ascend to audience with the Thearch. The orthodox Way is upheld, and the Red Writ and Jade Script (Daoist documents of talismanic mandate) are transmitted. Receiving the talismanic mandate of the Nine Heavens, they summon the dragon spirits and the courier-envoys. They bring peace and calm to the world, so that I may ascend in flight and attain immortality.

South

The three kinds of primordial Qi (vital energy) of the Southern Cinnabar Heaven circulate and give off light. The Yinghuo star (Mars) blazes, and its brightness shines through to the sun. In heaven there is the Red Essence (Jing), called the Enlightened Numinous Youth, who commands the soldiers and generals of the fire spirits and guards the Three Palaces. He cuts away evil, binds demons and monsters, and shears down demon kings. The Northern Emperor receives this power, and the force of wind and fire reaches all eight directions. Flowing bells flash upon one another—who would dare not submit? The orthodox Dao (the Way) is thus able to prevail, and I too thereby receive the merit of Heaven above. May Heaven long endure, passing through hundreds of millions of kalpas without ever coming to an end.

In the Western Heaven of the Seven Qi, the Taibai star (Venus) spreads the radiance of Jing, illuminating the Golden Gate and shining into the dark depths of the underworld. Within heaven is the White Sovereign, called the Imperial Spirit (Shen), who upholds the divinities, settles and stands guard, and protects my bodily form. He cuts off the roots of evil and makes the orthodox Dao manifest. The halls of the divine officials stand in solemn order, and the three luminaries—sun, moon, and stars—gather together. When cultivation of the Dao accords with what is natural, one may ascend in flight to the Purple Court (the immortal palace of the heavens). The talismanic mandate of Lingbao (Numinous Treasure) bestows benefit universally upon all living beings; its merit extends to all things and brings peace to Heaven and Earth.

The five kinds of primordial Qi of the Northern Mysterious Heaven move back and forth in circulation. The Chen star (Mercury) shines with bright luster, illuminating Taiwei (the dwelling of the Celestial Emperor). The Venerable Black Spirit, clad in the feathered robe of a flying immortal, guards the gates of the five directions, examines Jing and Qi, and seizes what is deviant and wrong. Should any evil being offend or put them to the test, it is cut down and destroyed by this might. The commands conveyed by the jade talisman make divine power shake the eight directions. The gates of evil are closed and the orthodox Dao is made manifest; radiance shines upon my body, so that I share the brilliance of the three lights—sun, moon, and stars. I shall ride the void and mount the wind, raising my body to ascend and become an immortal.

The Qi of the center is regulated in its course and holds sway over the mysterious, wondrous true spirits. The Zhen star (Saturn) sends forth its radiance, illuminating the Nine Heavens. There are twelve Enlightened Youths in all. Primordial Qi and Yang Jing transform into vermilion vapors that rise upward; their light illuminates all under Heaven and shines upon us as well. Every kind of evil influence is utterly destroyed, and the myriads of ghosts and monsters are gathered in and subdued. The divine incantation of the Central Mountain causes all under Heaven to follow it everywhere. The numinous spirits of the five directions settle and stand guard, and those who cultivate may then ascend in flight and become immortals.

The Five Stars stand arrayed in the heavens, their light shining upon the five directions. The Water Star can turn aside disaster, and the De (Virtue/Power) of Wood can bring prosperity; the Dazzling Deluder can remove misfortune, and the Great White Star can avert the calamities of war; the Quelling Star guards the four quarters, so that household and realm are at peace and every affair proceeds smoothly. Names are entered upon jade slips, and the register is conveyed to the dwelling place of the Celestial Emperor. Riding the wind, they shed their radiance and ascend into the Great Void; they pass in and out of the realm of darkness and range through its ten directions. Five-colored auspicious clouds cover the four quarters, summoning the spirits and commanding the gods of the wind, marshaling the myriad numina to guard the Immortal Lord together.

In unison, the ritual drum is struck and sounded twenty-four times.

The Gaogong ritual master—the master who presides over the Zhaijiao (purification ritual)—begins the Falu, the burning of incense within the rite by which the deities are invoked.

O Five Numina of the Ten Directions, of the Supreme True Origin: five-colored auspicious clouds cover the four quarters, summoning the spirits and commanding the gods of the wind, marshaling the myriad numina to guard the Immortal Lord together.

In unison, the ritual drum is struck and sounded twenty-four times.

The Gaogong ritual master begins the Falu.

O Venerable Lord of the Five Numina of the Supreme True Origin, we ask you to summon the envoys of the merit offices, the Dragon Lords and Tiger Lords of the left and right, the incense-bearing envoys, and the orthodox deities of the Three Qi (vital energy), and to report to the Supreme Primordial August Venerable Lord of the Three Heavens: Your servant now respectfully burns incense and reverently declares that the jade-altar offering rite for the reigning emperor has come to an end, and that the liturgy of the Golden Register Retreat has been completed. A certain official has been specially dispatched to a certain place to cast and present the dragon slip—a dragon-shaped tablet inscribed with prayers, used to announce offerings to the deities. The offering banquet is set forth once more, with the prayer that the orthodox, true, living Qi of the eight directions of the Most High may descend and flow into our bodies, so that what your servant announces in prayer may swiftly reach the presence of the Supremely True and Limitless Supreme Three Worthies and the Celestial Emperors of the Three Pure Ones (Sanqing).

Then bow twice more, and offer incense, tea, and wine.

Then, in unison, each proclaims his own ritual office—the title and assigned function of the ritual master within the rite.

The Gaogong (the Daoist priest who presides over the Zhaijiao [purification ritual]) declares his ritual office: Your servant So-and-so respectfully reports to the supreme saints of the Three Pure Ones (Sanqing), the lofty perfected beings of the ten extremities, the Five Emperor-lords of the five directions, the Three Officials of Heaven, Earth, and Water, the true sovereigns of the Cavern-Heavens, the Four Rivers, the seas and sacred peaks, and the dragon spirits of the water mansions, together with the divinities and the immortals who have attained the Dao (the Way) in the sacred realms of every place.

Your servant is of ordinary capacity and dwells amid the filth of the dusty world, yet, thanks to blessings accumulated in former times, has been able to find a place within the gate of the Dao and to hear the classics (Jing) and secret instructions of the Daoist tradition. Your servant ought to follow the teachings and methods, proclaim the transforming influence of the Dao, and protect and uphold the state. Whatever is sought in prayer ought to be conveyed upward to the divinities. Now the emperor, in order to accumulate merit and virtue and to remove calamities, has ordered the altar dispersed and the Zhaijiao suspended, and has specially dispatched a certain official to the cavern mansion and numinous mountain of a certain prefecture, there to reverently cast dragon bi-discs and jade tablets. Your servant reverently follows the imperial command, establishes the jiao altar anew, and prays that the host of saints descend, inspect this sincere heart, and receive the offerings. If the prayer is granted as requested, your servant will look up and receive the grace of the spirits. Your servant, together with the said official and the others, filled with awe, knocks the head, bows twice, and respectfully extends this invitation.

Thereupon incense is offered and a double bow is made; wine is presented and the rite of obeisance is performed.

Respectfully and reverently we invite the Earth Official of the Middle Prime who pardons sins (the divinity of the earthly bureau who presides over the pardoning of sins at the season of the Middle Prime), together with the forty-two bureaus of immortal officials of the Middle Prime subordinate to the Earth Official (immortal officials who divide among themselves the relevant affairs), and we ask Wangwu (the divinities or divine offices of the Wangwu Mountain region) to receive the sacrificial offerings. If the prayer is granted as requested, your servant will look up and receive the grace of the spirits. Your servant, together with the said official and the others, filled with awe, knocks the head, bows twice, and respectfully extends this invitation.

Thereupon incense is offered and a double bow is made; wine is presented and the rite of obeisance is performed.

Note: In the original text, sentences such as “The Gaogong states his ritual rank: Your servant So-and-so respectfully addresses…” are repeated; the above follows the passages in which the sense runs continuously. “Wangwu lingna” is rendered, according to the ritual context, as a request that Wangwu receive the sacrificial offerings.

We respectfully invite the Earth Official who pardons sins at the Middle Prime (around the fifteenth day of the seventh lunar month, which Daoism regards as the day when the Earth Official pardons sins), together with the immortal officials of the forty-two bureaus belonging to the Middle Prime; the divine immortals and holy hosts of the Xiaoyou Grotto-Heaven of Mount Wangwu; the immortal True Governors of the Ten Great He-heavens; the Perfected Lords of the grotto-heavens of the Five Marchmounts; the immortals of the eighty-one grottoes and the immortal officials of the one hundred seventy superior blessed lands; the Nine Heavens Elder of Mount Qingcheng, the Perfected Lord Who Stores Blessings and Fixes Destiny, the Perfected Lord Director of Destinies of Mount Qian, the Nine Heavens Investigating Commissioner of Mount Lu, and the Perfected Lord Who Responds to the Prime and Protects Fortune; and all dragon-spirits and immortal hosts who have attained the Dao (the Way) among the marchmounts, famous mountains, grotto-heavens, and blessed lands. We respectfully invite all of you to manifest your divine light and descend upon the ritual altar where the jiao is established. We respectfully kowtow and bow again.

We respectfully invite the Water Official who relieves calamities at the Lower Prime (around the fifteenth day of the tenth lunar month, which Daoism regards as the day when the Water Official relieves calamities), together with the clerks and officers of the forty-two bureaus belonging to the Lower Prime; the holy hosts of dragon-spirits, the Clear-Source King of the Ji River, and all dragon-spirit hosts in the waters of the Ji who have attained the Dao; the numinous officials and holy hosts of the Four Seas and Eight Oceans (the four seas and the seas of the eight directions) and of the Three Rivers and Four Great Waterways; the Water Emperor of the Nine Rivers, and the River Earls, River Marquises, and River Clerks of the twelve river sources; the native numinous offices of each stream, marsh, and great lake, together with all the officials under their command. We respectfully invite all of you to manifest your divine light and descend upon the ritual altar. We respectfully kowtow and bow again.

Incense is then offered, and wine is presented with ritual bows.

The ritual title of the officiant presiding at the altar is then announced once more.

Your servant ventures again to petition the Exalted Perfected and Supreme Sages (a Daoist honorific for high-ranking divine perfected beings and sages) and the officials under their command: We respectfully invite all of you to manifest your divine light and descend upon the ritual altar. We respectfully kowtow and bow again.

Incense is then offered, and wine is presented with ritual bows.

The ritual title of the officiant presiding at the altar is then announced once more.

Your servant ventures once more to petition the Exalted Perfected and Supreme Sages: We respectfully invite the Three Officials of Heaven, Earth, and Water, together with the immortals who have attained the Dao in the marchmounts and great rivers (famous mountains and great streams), the grotto-heavens, the jinglu (places of Daoist cultivation), and the blessed lands; the dragon-spirits and their subordinate officials; the orthodox deities of the numinous offices of the Four Seas and Eight Oceans, the thousand streams and ten thousand valleys, and the springs and water bureaus; and all the local gods and awe-inspiring spirits, together with the holy hosts who have attained the Dao, to descend to the jiao banquet (the altar feast at which the jiao liturgy is performed), to examine and accept our sincerity, and to shine upon us with divine light.

We humbly pray that the emperor’s foundation of the state be firm and the fortune of the nation long-lasting; that all animals and plants receive grace, and that Huaxia and the peoples of the four directions alike be moistened with blessing. May sweet dew descend and auspicious winds gather; may auspicious clouds appear and radiance arrive; may epidemics and disasters recede, and auspicious blessings steadily increase. May the gods look down in care, so that the state long remain peaceful and secure and keep faith with blessing and goodness, and so that all sentient beings may walk the path of attaining the Dao. We, your servants, in fearful reverence and sincere devotion, kowtow and bow again, respectfully seeing the gods off.

Next, the Twelve Vows are performed.

We respectfully pray with utmost sincerity: may heaven and earth be clear, bright, and plain; may the atmosphere between heaven and earth be lucid and harmonious; and may the sage enjoy long life and sound health. With hearts of reverence we kowtow and bow twice, respectfully seeing them off.

The Twelve Vows are then read aloud:

We respectfully pray with utmost sincerity: may heaven and earth be clear, bright, and plain; may the atmosphere between heaven and earth be lucid and harmonious; and may the sage enjoy long life and sound health. May the grace of teaching and moral transformation extend in every direction; may sweet dew descend from heaven and auspicious mists and roseate clouds arise from the earth; may the four seasons follow their proper times, and may all things grow and multiply. May every household abound in filial and affectionate younger kin; may the state be prosperous and worthy talents many. May Fengdu (the underworld as understood in Daoism) cease to detain and interrogate the souls of the dead. May all who cultivate the great Dao (the Way) attain the Dao and become immortals.

The Gaogong (the ritual master who presides over the ceremony in Daoist Keyi (liturgy)) then returns before the incense burner and recites the blessing:

Messengers of the Incense Office, Dragon and Tiger Lords of the left and right, and all the numinous officers who tend the incense fire: we ask you to cause the place where the ritual of the Dao is performed to bring forth of itself such auspicious signs as golden liquor, elixir medicines, green jade, and numinous mushrooms. May the hundred spirits and the host of perfected beings gather before this incense burner. We pray first that the emperor receive blessing and that the people of the realm receive grace. May the immortal lads and jade maidens of the ten directions stand guard on either side, so that the incense smoke may carry the memorial and swiftly deliver what has just been prayed to the incense burner of the Supreme True and Boundless Great Dao and the Three Pure Ones (Sanqing). We pray that the emperor receive blessing and that the people of the realm receive grace. May the immortal lads and jade maidens of the ten directions stand guard on either side, so that the incense smoke may carry the memorial and swiftly deliver what has just been prayed into the presence of the Highest Lords of the Supreme True and Boundless Great Dao and the Three Pure Ones.

The Hymn on Learning Immortality is then chanted:

In cultivating immortality, what matters is to act in good time; observe the precepts and practice with single-minded devotion. Remain empty, still, and peaceful, so that orthodox Qi (vital energy) may dwell securely in the body, and immortals and sages will of themselves come to respond and meet you. If you do not believe these words, why dwell in the mountains and forests to cultivate the Dao?

Incense is then burned according to the rite, and the slip (the tablet inscribed with the content of the prayer) is sent into the Grotto-Heaven (the immortal realm as understood in Daoism). The rite then proceeds to the Water Palace (the abode of the water deities as understood in Daoism).

The Hymn on Casting the Slip is then chanted:

We pray that the true spirits ascend to the Purple Prefecture (the immortal realm where perfected beings dwell), and that the documents of prayer be conveyed to the numinous altar. Jade maidens sing Brahma-sounds, and golden lads submit the memorial amid the incense smoke. The names on the documents reach the Nine Earths, and the registers are entered in the Three Heavens. May endless life long be enjoyed, and may the high rank of immortal perfected beings at last be attained.

The hymn of dedication is then chanted:

The merit of the offering just established (the setting up of an altar and the performance of the Zhaijiao (purification ritual)) is dedicated first as a blessing for the emperor, and next for the officials and ministers. May all together, through this good merit, accomplish the supreme Dao. All who take part should worship with sincere hearts.

The Gaogong then performs the dedication and recites “Shanyun.”

The rite of casting the slips has been completed, and the liturgy of the jiao offering has likewise been fully prepared. We respectfully pray for the emperor, wishing that his sacred longevity be without end. We intone the Great Saint, the Celestial Worthy of Primordial Beginning, the Most High Lord of the Great Dao (the Way) of the Jade Dawn, the Most High Lord Lao of the Golden Portal, and the Most High Great Celestial Emperors of the Three Pure Ones (Sanqing), proclaiming their immeasurable and inconceivable merit and virtue. The assembled followers of the Dao cry out together, “Ten thousand years!”

Formula for the Mountain Slip

I, the succeeding Son of Heaven, your subject, respectfully pray that auspicious signs may arrive and that inexhaustible blessings may gather. We intone the Great Saint, the Celestial Worthy of Primordial Beginning, the Most High Lord of the Great Dao of the Jade Dawn, the Most High Lord Lao of the Golden Portal, and the Most High Great Celestial Emperors of the Three Pure Ones, proclaiming their immeasurable and inconceivable merit and virtue. The assembled followers of the Dao cry out together, “Ten thousand years!”

Formula for the Mountain Slip

I, the succeeding Son of Heaven, your subject, respectfully pray to welcome auspiciousness and receive blessings, and specially perform a solemn Zhaijiao (purification ritual) and its Keyi (liturgy). We respectfully prepare sacrificial offerings such as dragon bi-discs and tokens of good faith, and commission a certain number of Daoist priests to open, in such-and-such a temple and such-and-such a hall, a Golden Register ritual arena—a Daoist Zhaijiao assembly held for the state to pray for blessings and avert disasters—to be conducted for a certain number of days and nights. On the day the assembly comes to an end, one Great Universal Jiao is established, with divine seats set out in three thousand six hundred positions. A sworn announcement is made to Heaven and Earth, praying for length of life and an increase of blessings. When the purification rites have been brought to completion, the Great Jiao is reverently performed.

Following the established ritual forms, we proceed to the Grotto-Heavens—the dwellings of the immortals, as spoken of in the Dao—to cast the golden dragon and the jade slip. We pray that the gods and immortals ascend to Shangqing, the realm of the immortals as spoken of in the Dao, and that the Perfected of the Five Marchmounts, together with the most holy and most true honored deities, examine this sincere intent, copy the memorial on our behalf, and convey it upward to the Nine Heavens. We respectfully go to the numinous mountain and send the golden dragon onward by relay courier.

In such-and-such a year, dated by the stem-and-branch cycle, on the first day of such-and-such a month, on such-and-such a day, likewise dated by the stem-and-branch cycle, within the ritual arena and at an auspicious hour, the sacrifice is announced and the report is made.

Formula for the Earth Slip

The emperor who now reverently bears the Mandate of Heaven, in order to welcome auspiciousness and gather blessings, respectfully performs a solemn Zhaijiao (purification ritual) and Keyi (liturgy). He carefully prepares pledges and gifts such as dragon-bi discs, and commands a certain number of Daoist priests to open a Jinlu (Golden Register) ritual arena in a certain hall of a certain temple, to be held for a certain number of days and nights. On the day the ritual arena comes to an end, a great jiao offering addressed to all the gods under Heaven is established, with three thousand six hundred spirit-positions set out, so as to make a covenant-declaration to Heaven and Earth and to pray for an increase of fortune and emolument and an extension of the allotted span of life. When the affairs of the Zhaijiao have been brought to completion, a great jiao offering is reverently held; in accordance with former precedent one proceeds to the numinous altar and holds a great jiao offering, sets out three thousand six hundred spirit-positions, makes a covenant-declaration to Heaven and Earth, and prays for an increase of fortune and emolument and an extension of the allotted span of life. When the affairs of the Zhaijiao have been brought to completion, one reverently follows former precedent and proceeds to the numinous altar to cast the golden-dragon jade slips (slip-texts inscribed with the content of the prayers, which by means of the rite are conveyed upward to the celestial court).

It is prayed that the immortals and Perfected beings transmit them to Shangqing (the celestial realm of which Daoism speaks), and that the Yellow Spirits of the Central Yellow, the Nine Soils, and the stems Wu and Ji, together with the Five Emperors of the Earth Bureau, examine this heart of utmost sincerity, transcribe the memorial on his behalf, and submit the report, so that the memorial ascends to the Nine Heavens, conveyed by the golden dragon serving as courier.

In such-and-such a year, the Taisui being such-and-such a jiazi; in such-and-such a month, on such-and-such a new-moon day; on such-and-such a day, marked by such-and-such a jiazi—an auspicious hour is chosen within the ritual arena and the announcement is made.

Format of the Water Slip

The emperor who now reverently bears the Mandate of Heaven, in order to welcome auspiciousness and gather blessings, respectfully performs a solemn Zhaijiao and Keyi. He carefully prepares pledges and gifts such as dragon-bi discs, and commands a certain number of Daoist priests to open a Jinlu ritual arena in a certain hall of a certain temple, to be held for a certain number of days and nights. On the day the ritual arena comes to an end, a great jiao offering addressed to all the gods under Heaven is established, with three thousand six hundred spirit-positions set out, so as to make a covenant-declaration to Heaven and Earth and to pray for an increase of fortune and emolument and an extension of the allotted span of life. When the affairs of the Zhaijiao have been brought to completion, one reverently follows former precedent and proceeds to the Water Bureau (the divine offices of the watery realm of which Daoism speaks) to cast the golden-dragon jade slips. It is prayed that the relevant divinities transmit them on his behalf, so that the Three Origins (the divine Perfected associated with the Upper, Middle, and Lower Origins) may jointly bear witness; and that the Water Emperors of the Nine Bureaus, the deities of the Twelve River Sources, the water deities of the Yangtze, the Yellow River, the Huai, and the Ji, the Great Deity of the Mingling Deeps, and other supremely exalted and supremely Perfected divinities examine this heart of utmost sincerity, transcribe the memorial on his behalf, and submit the report, so that the memorial ascends to the Nine Heavens. One now reverently proceeds to the Water Bureau, the golden dragon serving as courier to convey it.

In such-and-such a year, the Taisui being such-and-such a jiazi; in such-and-such a month, on such-and-such a new-moon day; on such-and-such a day, marked by such-and-such a jiazi—an auspicious hour is chosen within the ritual arena and the announcement is made.

Inscription Form for the Slip Sealed in Blue-Green Paper

Respectfully delivered to such-and-such a place. The announcement prepared by your servant So-and-so, who holds the ritual office of Gaogong (the Daoist priest who presides over the Keyi), is respectfully sealed.

I, your servant Shangying, received the emperor’s handwritten imperial edict. The edict states:

“Beyond your literary writings and official duties, you have deeply investigated the mysteries of the Dao (the Way) and widely studied the secret canons; of the precious Daoist books and registers, there is none with which you are not thoroughly familiar. How much more the Golden Register liturgy and instruction—the Zhaijiao (purification ritual) by which Daoism prays for blessings and averts calamity on behalf of the state, the sovereign, or all living beings—which must surely also be a matter familiar to you. Previously one or two Daoist priests were commissioned to examine the norms of the ritual arena and to consult the Daoist Canon for collation and correction. Recently this has been compiled into a volume and submitted, and it was once handed to Daoist officials for review. Now, judging from the opinions of that review, the book contains many points of divergence, all of which are entrusted to you together. In the leisure left from attending to affairs of state, you may examine them carefully and decide what is acceptable and what is not. Wherever the discussion is incomplete, the sense of the text is in error, or other matters have not yet been properly settled, please revise, delete, and polish them all and submit your report.”

I, your servant Shangying, bow in salute and respectfully venture to accept the charge, so as to proclaim the emperor’s excellent intent.

“The clear and excellent command of the Son of Heaven speaks thus: The emperors and kings of former times—without the will of Heaven, on what basis could they establish laws? Without the Dao, on what basis could they receive honor? The Yellow Emperor said: ‘Observe the way of Heaven and follow the regularities of Heaven’s movement; that is enough.’ Confucius said: ‘Only Heaven is truly great; Yao was able to model himself on the way of Heaven.’ Emperor Shun said: ‘In reverently receiving the mandate of Heaven above, the essential lies in grasping the timely moment and the subtle signs.’ Fu Yue said: ‘Heaven sees all things clearly; the sage ought in due time to take the way of Heaven as his model.’ The Poems of Zhou say: ‘King Wen ascends and descends, ever at the left and right of the Lord on High.’

Viewed in this light, Heaven and Earth are remote and still, pure and formless, so that human beings must express their sincerity by some means; the realm of the Dao is elusive and hard to fathom, subtle and formless, and one must likewise rely on some means to lodge one’s intention. The rise of the Zhaijiao ritual, it would seem, lies precisely in this.”

Therefore, the Wondrous Scripture of Spontaneity sets forth and establishes the norms of Zhaijiao (purification ritual) and Keyi (liturgy), fixing methods according to the particular matter at hand and dividing them into nine articles. Lu Xiujing first put them into practice, and Du Guangting later gathered them together. Emperor Shenzong discussed the rise and decline of institutions and regulations, and Yang Jie was charged with compiling them into a book. Your Majesty has carried on the work of former sovereigns, and your servant has carefully collated the text and polished its wording.

The Duke of Zhou arranged every sacrifice in proper order, and King Xuan left no spirit without an offering. In all this they acted for the people and to relieve calamity, sparing no effort. How much more, then, when the azure heaven hangs on high and displays its many signs, and the Qi (vital energy) of Yin-Yang circulates and transforms between heaven and earth, while the people live in the midst of it day after day and yet may not know it? How can those who govern the realm and the state neglect these matters?

The Thirteen Venerable Thearchs, the Vacuous Sovereign, and the Three Venerables of the Most High should be honored, for they are the root of the Dao (the Way); the Highest Gods of the Three Pure Ones (Sanqing) are the supreme realm of the Dao. The Jade Emperor of Vast Heaven and the Thearchs of the Thirty-two Heavens govern the various worlds and preside over transformation. The Great Thearch of the Celestial Sovereign and the Imperial Lord of Purple Tenuity are thearchs manifested in the patterns of heaven. The Vacuous Sovereign, the Empress of Earth, and the Three Origins and Nine Qi are the source from which the myriad things arise. Although the sacred titles are many, they cannot be equated with the substance of the Dao itself. Your servant has read widely in the scriptures and treatises, examined the Three Realms, and checked these arrangements against the conditions of the unseen world and the human world, confirming that they present no impediment. This is not a matter of adding or deleting at personal whim.

The order of the older rites was reversed, and their fullness and brevity were ill matched. The nine articles have now been carefully weighed, the holy positions rearranged, redundant titles removed, and the essential purport of the Keyi made complete. First is inviting the master: if the ritual master is not invited, who will preside over the assembly? Second is filling the offices: if the corresponding posts are not conferred, who will carry out the liturgy and add or omit its sections? Third is conferring the precepts: if body and mind are not made pure, how can one enter the altar precinct? Fourth is consecrating the altar: if the altar is not first cleared of defilement, how can the immortals, the perfected, and the holy spirits be invited to descend? Fifth is ascending the Gate of Heaven: one must proceed by the bearings of the Bagua (Eight Trigrams), “ascending through Qian and exiting through Xun”; otherwise the circuit cannot complete a full round. Sixth is presenting memorials and submitting petitions: one must act according to the ritual seals and talismanic tallies in order to reach the Gate of Heaven. Seventh is the True Writs and Jade Chapters: the directions must be distinguished and the positions set right, so as to accord with the Qi of the Five Phases (Wood, Fire, Earth, Metal, Water). Eighth is the Altar of Myriad Wonders, built according to the ritual model fixed by Sima Ziwei of Mount Wangwu. Ninth is the Terrace of Celestial Treasure: the form of the Mysterious Altar terrace is adopted and set up within the hall, to be used for the rites of ascending and descending, advancing and withdrawing, and to prepare for the coming of wind and rain.

Daoist priests who perform the rites should study these matters carefully and master them thoroughly.

Your servant Shang Ying, with due care, composes this preface.

Jinlu Zhai Toujian Yi: the ritual procedures for holding the Jinlu Zhai, a large-scale Daoist Zhaijiao (purification ritual) for praying for blessings and averting calamities, and for delivering the jianwen, wooden slips inscribed with the content of the prayers.