《金箓生神资度开收仪》

The primordial Qi (vital energy) of the Great Dao (the Way) at its origin governs the Three Treasures and condenses into scriptures in the form of dragons; the orthodox tradition of Dao and De (Virtue/Power) shines upon the Nine Heavens and transforms into Fulu (talismans and registers) in the form of phoenixes. The mysterious principles of the Three Caverns (Dongzhen, Dongxuan, and Dongshen), together with the numinous writings of Taixuan, Taiping, and Taiqing, amount in all to eighteen thousand chapters, secretly stored within the thirty-six divisions of the Jing (scriptures/classics). Some were smelted in gold and cast as characters; others were carved in jade to form texts. They are mysterious in the extreme, profound and still. The so-called eight white-haired immortals already existed before Heaven and Earth had been distinguished; the nine white-browed immortal elders appeared after Heaven and Earth first divided. The Dao contained in the scriptures is inexhaustible: now hidden, now manifest; it can be square and it can be round; at times it withdraws, at times it is revealed. It is empty and silent as if it did not exist, vague and elusive as if it had no form.

When Tianbao recites these scriptures, the light of Heaven and Earth can be opened; when Lingbao recites them, the souls of the dead in the long night of the Nine Darknesses can be delivered; when Shenbao recites them, the numinous spirits can be subdued; when Taiyi recites them, bodily form can be condensed; when the Nine Heavens recite them, spirits and ghosts can be brought into being. Divine beings who hear them can rise in rank; ordinary people who hear them can endure for long; hidden souls who hear them can obtain deliverance; cold ashes that hear them can once more give off smoke; infants who hear them can open their mouths and speak; and even the bones of the dead who hear them can be restored as human beings.

As for the Three Treasures, their divine subtlety and depth are the mysterious root of all things. They are secretly kept in jade cases and are not lightly transmitted; only by offering gold and treasures may one receive them. Their merit can scarcely be praised to the full and is boundless without limit. Now, reverently carrying out the proclaimed command, we hold the Great Retreat of the Jade Register, to elevate and commend a certain departed soul so that it may advance into the realm of purity and stillness. We also think of the lonely, suffering hidden souls and other beings throughout the Dharma realm who failed to honor their own primordial Qi, cherish their bodily form, care for their Shen (spirit), and preserve their lives, and thus brought death and ruin upon themselves and lost their original truth. Once they have passed away, they sink into the dark realm; their hun and po wander and can hardly return. Even if the Qi of flight and ascent is gathered, most of their former Jing (essence) and lucid vigor has already dispersed. They do not understand the Dao of generation and transformation, and in the end they fall into the realm of sinking and perdition.

Now we respectfully set forth the ritual assembly and solemnly perform the immortal Keyi (liturgy). Precious incense spreads its fragrance as far as the Nine Heavens; the torch of wisdom shines upon the lands of the ten directions. By these surpassing good deeds we wish to mourn and deliver the souls of the dead. We earnestly beg the Golden Portal to extend its grace widely and Yuqing to bestow a compassionate command, so that the departed souls may refine and transform their hun and po in the Bureau of Lesser Yin and recover their spirit in the Court of Flowing Fire; relying on the power of the Scripture of the Nine Passages, they may ascend directly to the realm of the Three Heavens. All those gathered at the assembly sincerely direct their thoughts and, with one heart, take refuge and entrust their lives.

(Note: The “Great Retreat of the Jade Register” is one type of Daoist Zhaijiao (purification ritual); “elevate and commend” means praying for the ascent of the deceased. In the text, “Tianbao, Lingbao, Shenbao, Taiyi, the Nine Heavens,” and the like are Daoist sacred titles or related systems of scripture and method.)

Three Refuges (San Guiyi)

Hymn of Former Destiny (Suming Zan)

The scripture attendant—the person who serves the scripture (Jing) scrolls during the ritual—opens the scrolls.

The plain prayer text (the prayer recited in the ritual) is proclaimed:

When the scripture is recited once, its sound reaches the Nine Heavens. The departed soul attains deliverance and is no longer bound by the Three Paths—the three realms of suffering, namely the hells, hungry ghosts, and animals—or by the Ten Lands, which here refer to the layered realms of the underworld. Now, in the rite of ascending the altar, the first recitation is performed, and one turns to chant the Jade Stanzas of the Spirits (Shen) Born in the Nine Heavens. The merit is dedicated to the Heavenly Emperor of Yudan Wuliang Heaven, imploring the gift of grace, that a certain departed soul may be recommended and delivered to ascend into the realm of the immortals, and that the dark souls throughout the Dharma realm who have nowhere to turn may also be saved.

May the departed soul understand that its former bodily form was only an illusion, and awaken to its pure and true nature. May the karmic obstructions entangled through successive lives be released, and every transgression washed away. May the long night turn clear and bright, and may the spirit-soul undergo refinement and deliverance. May it no longer fall into the prison of wind and thunder, and be spared the torment of flying halberds and drifting spears. May it recover the original source of life and realize the fruit of refining Qi (vital energy) into immortality. May every obstacle be removed, and ease and freedom attained. Bow in reverence to the Vacuous Sovereign, and cultivate the teachings of the scriptures.

Hymn for Arranging the Seats

Quiet the mind and recite in silence, proceeding according to the rite.

Profound and far-reaching stillness returns to the Sourceless; generation after generation, one joins the household of the immortals.

The master inscribes the title of the scripture.

The assembly finishes reciting the scripture.

At the dismissal of the seats they chant: “May every obstacle be removed, and ease and freedom attained. Bow in reverence to the Vacuous Sovereign, and cultivate the teachings of the scriptures.”

Hymn for Arranging the Seats

Quiet the mind and recite in silence, proceeding according to the rite.

Profound and far-reaching stillness returns to the Sourceless; generation after generation, one joins the household of the immortals.

The master inscribes the title of the scripture.

The assembly finishes reciting the scripture.

At the dismissal of the seats they chant.

The scripture attendant dedicates the merit:

Reverently we look up to the lofty honored ones of the Three Realms and the superior sages of the Nine Heavens, and humbly beseech all the venerable deities to send down compassionate grace and jointly bestow their confirmation. We have completed one recitation of the precious scriptural stanzas. Relying on the power of the scriptural teachings, we recommend and deliver a certain departed soul so that it may enter the pure and tranquil realm of the immortals, and we save the dark souls throughout the Dharma realm who have nowhere to turn, enabling them to leave the dark realm of perdition and ascend into the realm of the Dao. May these wholesome benefits extend universally to all living beings. We bow our heads and take refuge, and then circumambulate while chanting in praise.

Pacing the Void (Buxu)—the segment of Daoist liturgy in which walking is joined with chanting.

Circumambulate and offer incense.

The master proclaims the plain prayer text.

Proclaim the memorial or the talisman. A memorial is a petition presented to the deities; a talisman is a Fulu (talismans and registers) used in Daoist ritual.

Announce that the rite is about to be carried out.

Proclaim the pass document—the writing used in the ritual to transmit and report the matter.

Burn the documents or the Fulu.

The scripture attendant announces the opening of the second recitation.

Each time the text is chanted, the myriad Perfected respond in harmony. One first intones it with a sincere heart; at the next recitation, heaven and earth are brought into communication, and the praise of the scripture (Jing) therefore continues. Now, ascending the altar for the second recitation, one turns to intone the Jade Stanzas of the Nine Heavens for Generating Shen (spirit). The merit of the recitation is dedicated to the Celestial Emperor of Highest Meditative Goodness and Immeasurable Longevity (a high-ranking Celestial Worthy, as Daoism terms him), with a prayer that he bestow grace to deliver a certain departed soul, enabling that soul to ascend into the realm of the immortals, and that the benefit extend to orphaned souls, wandering spirits, and other beings throughout the dharma-realm. May they, on hearing the scriptural teaching, awaken to the Dao (the Way) and be released from sinful karma and the knots of grievance; may the Eastern Palace (the divine office charged with salvation from suffering) grant the grace of deliverance from suffering, and may the Northern Bureau (the divine office charged with registering the dead and their ascent to rebirth) record their names for rebirth and ascent. May the departed soul no longer fall into the Prison of the Copper Pillar, nor suffer the punishment of clasping the copper pillar with the hands and climbing it with the feet; may the soul regain the root of life for rebirth, so that spirit-consciousness is made whole and primordial Qi (vital energy) coheres; and may the soul transcend into the realm of the Dao, or be reborn in the human world or the celestial realms. One bows to the Empty Sovereign (a revered deity of Daoism) and cultivates according to the scriptural teaching.

Hymn for Spreading the Seat: verses chanted while the ritual seat is being arranged.

Invitation to Turn the Wheel of the Teaching: a respectful request that the ritual master expound and proclaim the scriptural teaching.

The ritual master ascends the seat. May the departed soul regain the root of life, with spirit-consciousness whole and primordial Qi cohered, transcend into the realm of the Dao, or be reborn in the human world or the heavens. One bows to the Empty Sovereign and cultivates according to the scriptural teaching.

Hymn for Spreading the Seat

Invitation to Turn the Wheel of the Teaching

The ritual master writes out the title of the scripture.

The assembly finishes intoning the scriptural text.

Hymn for Dismissing the Seat: verses chanted when the rite of the ritual seat is brought to a close.

Dedication by the Scripture Attendants: the scripture attendants, bearing the scripture scrolls, perform the rite of merit-dedication.

Looking up to the supreme venerables of the Three Realms (the threefold heavens of which Daoism speaks) and the exalted sages of the Nine Heavens, may they look down upon this matter and bestow compassionate protection and witness. We have intoned the precious scriptural chapters and completed two recitations; now, by the power of the scriptural teaching, we deliver a certain departed soul so that the soul may ascend into the realm of the immortals, and we extend the benefit to the orphaned souls of the dharma-realm, freeing them from gloomy perdition and raising them into the realm of the Dao. May this merit reach all living beings, so that all may obtain benefit. The ritual assembly, following the liturgical procedure, continues to circumambulate and chant praises.

Pacing the Void: hymns chanted while walking.

Circumambulation and the offering of incense.

The ritual master reads aloud the declaration.

The memorial petition or the talismanic mandate is read aloud.

The names and titles of the spirit-generals are read aloud.

The pass document is read aloud (a document used in the rite to report and convey matters).

The documents, talismanic mandates, and the like are burned.

The scripture attendants announce the opening of the scripture and begin the third recitation.

The precious models—the liturgical norms of the scripture (Jing)—proclaimed aloud have now been recited in full three times. Once the spirit-soul of the deceased receives deliverance, it can be drawn out of the Nine Darknesses, the nine layers of the underworld. Now that the recitation on the altar has reached the third time, the rite turns to the Jade Stanzas of the Nine Heavens for the Birth of Spirits. The merit of reciting the scripture is dedicated to the Celestial Emperor Fanjiansuyan, with a prayer for grace: that a certain deceased soul be delivered and ascend into the realm of the immortals, and that this grace extend to the orphaned souls and wandering spirits throughout the Dharma realm.

May the sea of desire lie calm, without a wave, and the river of craving cease its surging billows. May the offenses created through cultivation over successive ages be eliminated from this moment, and the transgressions caused by faults across many lifetimes be released from this moment. May the deceased soul no longer fall into the Fire-Screen Prison, and may scorching afflictions be transformed into cool clarity. May that soul regain the original root of soul and life-destiny, roaming free and at ease, neither constrained nor obstructed. May it unite with the Qi (vital energy) of the Empty Cavern—the Qi of the void and primordial source, as Daoism understands it—and abide in peace and joy before the Most High venerable deities. Bowing to Xuhuang, a venerable deity of the Daoist tradition, one prays for the power of the scriptural teaching attained through cultivation.

Seats are laid out. May the deceased soul no longer fall into the Fire-Screen Prison, scorching afflictions transformed into cool clarity; may it regain the original root of soul and life-destiny, roaming free and at ease, neither constrained nor obstructed; may it unite with the Qi of the Empty Cavern and abide in peace and joy before the Most High venerable deities. Bowing to Xuhuang, one prays for the power of the scriptural teaching.

Seats are laid out, and praises are offered.

The venerable deities are respectfully invited to turn the wheel of the Dharma, that is, to proclaim the orthodox teaching.

The ritual master inscribes the title of the scripture.

The assembly finishes reciting the scripture.

At the dismissal of the seats, verses are chanted.

The ritual master who attends the scripture scrolls, together with the Daoist assembly, dedicates the merit.

Gazing up toward the exalted venerables of the Three Realms—the realms of the Three Pure Ones (Sanqing), as Daoism speaks of them—and toward the supreme sages of the Nine Heavens, one earnestly entreats all the venerable deities to incline their compassion and together bestow their seal of confirmation. Your servant has already recited the precious stanzas three times and, relying on the power of the scriptural teaching, delivers a certain deceased soul so that it may ascend into the realm of the immortals, and extends this universally to the orphaned souls and wandering spirits throughout the Dharma realm, enabling them to leave the dark underworld and ascend into the realm of the Dao (the Way). May this merit reach all living beings, so that all may receive this supreme benefit. The ritual assembly, following the liturgy, circumambulates and offers praise in song.

The Buxu, the hymn of pacing the void in Daoist ritual, is performed.

The assembly circumambulates and offers incense.

The ritual master proclaims the prayer.

The memorial, or the Fulu (talismans and registers), is proclaimed.

The divine generals are addressed.

The pass document, the writ notifying the relevant divine offices, is proclaimed.

The documents are incinerated.

The scripture is heard three times.

The censer is restored, the ritual act of gathering back the incense burner and the other implements.

One descends from the altar and offers thanks to the ritual master.

The text exhorting goodness is recited.

The noon audience rite is performed.

The Three Refuges are undertaken: refuge in the Dao, the scriptures, and the masters.

The Hymn of Former Destiny is recited.

The ritual master who attends the scripture scrolls and the Daoist assembly, following the liturgy, circumambulate and offer praise in song.

The Buxu is performed.

The assembly circumambulates and offers incense.

The ritual master proclaims the prayer.

The memorial, or the Fulu, is proclaimed.

The divine generals are addressed.

The pass document is proclaimed.

The documents are incinerated.

The scripture is heard three times.

The censer is restored.

One descends from the altar and offers thanks to the ritual master.

The text exhorting goodness is recited.

The noon audience rite is performed.

The Three Refuges are undertaken.

The Hymn of Former Destiny is recited.

The ritual master who attends the scripture scrolls begins to recite the scripture for the fourth time.

The Nine Chapters of Spontaneity are profound and mysterious scriptures (Jing) secretly treasured by the Celestial Perfected. Reciting them four times can open the obstructed souls of the deceased. Now, having ascended the altar for the fourth recitation, we continue by chanting the Jade Chapters of the Nine Heavens’ Birth of Shen (spirit). The merit is dedicated to the Celestial Emperor of the Silent Tusita Heaven, imploring that emperor to bestow grace, deliver the deceased, and enable them to ascend to the realm of the immortals, and to extend this benefit to the solitary beings in darkness throughout the dharma-realm. May their offenses be washed away and their karmic obstacles dispersed; may they understand the causes of birth and death and suddenly awaken to the principle of transformation within emptiness and nothingness. May they no longer fall into the Hell of Slaughter and Dismemberment, and be spared the pain of having their limbs cut apart; may their souls and the primal root of life be regenerated, and may they enjoy the free and easy bliss of the immortal isle of Penglai. May they pass into rebirth in the realm of the divine immortals, ride upon feathered wings, and go to the dwelling of the Queen Mother of the West. They bow to the Void Sovereign (a revered deity of Daoism) and devote themselves to cultivating the scriptural methods.

Hymn for Arranging the Seat

(The hymn used when the ritual seat is laid out.)

With a stilled mind, silently recite: may the deceased be spared the suffering of mutilated limbs; may their souls and the primal root of life be regenerated, enjoy the free and easy bliss of the immortal isle of Penglai, pass into rebirth in the realm of the divine immortals, ride upon feathered wings, and go to the dwelling of the Queen Mother of the West. They bow to the Void Sovereign and devote themselves to cultivating the scriptural methods.

Silent Recitation According to the Rite

Recite silently with a stilled mind, in accordance with the ritual prescriptions.

Profound and far-reaching stillness returns to the formless and the originless; generation after generation, all become households of immortals.

Invitation to Turn the Wheel of the Dharma

Respectfully invite the ritual master to expound the scriptural methods.

The Master Announces the Scripture Title

The ritual master proclaims the title of the scripture to be recited.

The Assembly Completes the Recitation

The assembly finishes reciting the scripture.

Chant for Dismissing the Seat

Chant the verses used when the seat is dismissed.

Dedication by the Scripture Attendant

Looking up to the Exalted Worthies of the Three Realms (the revered deities of the three heavenly realms in Daoism) and the Supreme Sages of the Nine Heavens, we humbly beseech them to send down compassionate grace and jointly bear witness. We have devoutly recited the precious scripture and completed four recitations. May we, by the merit of the scriptural methods, pray for blessings and deliverance for the deceased, so that they may ascend into the pure and tranquil realm of the immortals; and may the solitary beings in darkness throughout the dharma-realm together leave the suffering of sinking into the gloomy underworld and ascend to the realm of the Dao (the Way). May this benefit extend to all living beings, so that all may receive good fruits. With devout hearts, the ritual assembly circumambulates and offers hymns of praise.

Pacing the Void

Chant the Pacing the Void verses according to the rite (the walking chant of the Daoist Zhaijiao, or purification ritual).

Circumambulate and offer incense.

The Master’s Declaration

The ritual master reads aloud the memorial text.

Proclaiming the Petition or the Talisman

Read aloud the petition or the talismanic writing.

Addressing the Divine Generals

Report to the divine generals.

Proclaiming the Pass

Read aloud the pass document (a ritual document used to transmit writings and report matters).

Incineration

Burn the petitions, Fulu (talismans and registers), and other documents.

The scripture attendant opens the fifth recitation of the scripture.

The numinous and wondrous sound of the scripture has been proclaimed, completing the merit of five recitations; may the deceased receive the scriptural methods and be freed from the karmic offenses of many lifetimes. Now, having ascended the altar for the fifth recitation, we continue by chanting the Jade Chapters of the Nine Heavens’ Birth of Shen, dedicating the merit to the Celestial Emperor of the Paranirmita Heaven of Joy without Pride (a celestial emperor of the heavenly realms in Daoism).

Read aloud the pass document and burn the documents.

The scripture attendant opens the fifth recitation of the scripture.

The numinous sounds have been fully intoned, bringing to completion the practice of five rounds of revolving recitation. The departed receives the merit of the scripture (Jing), and the sinful karma of many lives across successive generations is pardoned. Now we ascend the altar for the fifth revolving recitation, intoning the Jade Stanzas on the Birth of Spirits in the Nine Heavens. We dedicate the merit of reciting the scripture to the Celestial Emperor Boluonimi of Bujiaole, the Heaven of Joy without Arrogance (the celestial emperor of the sixth heaven of the desire realm), praying that he bestow his grace, receive and guide a certain departed soul to ascend into the immortal realm, and likewise benefit the lonely, helpless beings suffering in the dark underworld throughout the Dharma realm. May they understand the illusory impermanence of all they formerly experienced; relying on the wholesome affinity formed today, may good thoughts arise at once and evil thoughts together with their evil roots be utterly eliminated. May they no longer fall into the Adamantine Hell or suffer the torment of imprisonment and restraint; may they regain their viscera and the original foundation of life, and realize the mystery of water and fire mutually sustaining one another and of returning to the source. Through refinement and transformation, embryonic breathing returns to its origin, and at last they attain the Dao (the Way) and realize perfection. We bow before the Vacuous Sovereign (a revered deity of Daoism) and cultivate in accordance with the scriptural Dharma.

Seats are laid out, and hymns of praise are proclaimed and sung.

We respectfully request the turning of the Dharma wheel (inviting the chief officiant to begin proclaiming and performing the scriptural Dharma).

The ritual master inscribes the title of the scripture.

The assembly finishes reciting the scripture.

As they rise and leave their seats, they chant.

The scripture is reverently attended, and the merit is dedicated.

With reverence we look up to the Exalted Worthies of the Three Realms (the venerable deities of the Three Realms in which the Three Pure Ones (Sanqing) dwell) and the Supreme Sages of the Nine Heavens, earnestly beseeching them to stoop and bestow compassionate grace and together bear witness to this ritual service. We have already recited the precious scripture five times. We respectfully ask that, by the power of the scriptural Dharma, a certain departed soul be received and led up into the immortal realm, and that the lonely beings of the dark underworld throughout the Dharma realm be delivered from sinking into gloom and darkness and transferred upward into the realm of the Dao. This merit is extended universally to all beings, so that all together receive its wholesome fruits. The assembly of the rite, with devout hearts, walks in circumambulation and offers praise.

The Buxu verses are chanted while walking (hymns sung while pacing in a Daoist Zhaijiao (purification ritual)).

They walk in circumambulation and offer incense.

The ritual master reads aloud the prayer.

Memorials or talismanic documents are read aloud (a memorial is a document presented to the deities; a talisman is a Fulu (talismans and registers) used in Daoist ritual services).

The divine generals are notified.

The pass documents are read aloud (documents that transmit ritual commands or give notice to the deities and divine generals).

The memorials, Fulu, and related items are burned.

The scripture is reverently attended, and the sixth round of recitation begins.

The nine kinds of primordial Qi (vital energy) mingle and congeal, forming the mysterious scripture of the Nine Heavens. Incense is offered.

The ritual master reads aloud the prayer.

Memorials or talismanic documents are read aloud.

The divine generals are notified.

The pass documents are read aloud.

The memorials, Fulu, and related items are burned.

The scripture is reverently attended, and the sixth round of recitation begins.

Nine kinds of primordial Qi (vital energy) fuse and condense to form the profound scriptures (Jing) of the Nine Heavens. Reciting them again and again, six times in all, can help the deceased escape the suffering of the six paths of rebirth. We now ascend the altar for the sixth recitation and continue by chanting the Jade Stanzas on the Birth of Spirits in the Nine Heavens. We dedicate the merit to the Celestial Emperor of the Dongyuan Heaven of Transformation Responding to Sound, praying that grace be granted to deliver a certain departed soul and raise it into the immortal realm. At the same time, we wish that all orphaned, masterless lonely souls and spirits throughout the Dharma realm may likewise be saved.

May the deceased turn the light inward, abandon what is false and delusive, and return to original truth. May their names be struck from the black registers of the underworld, so that they may roam the Wilds of Yellow Blossoms, the immortal realm spoken of in Daoism. May they never again fall into the hell of fiery chariots, and may they be forever spared the torment of having the body torn apart. May they recover the life-source of the spiritual mansion—the soul and the root of life—and attain the fruit of refining the soul. May every obstruction be wholly removed, so that they may soon gain freedom and ease. We bow to the Void Sovereign, a revered deity of Daoism, and cultivate according to the methods of the classics.

Hymn for Spreading the Seat: a hymn chanted when the ritual seat is laid out. Invitation to Turn the Wheel of the Teaching: a respectful request that the revered deities expound the doctrine. The Master Inscribes the Scripture: the ritual master writes out the title of the scripture. The Assembly Finishes Reciting the Scripture: the participants complete their recitation. Chant for Dismantling the Seat: the verse sung when the ritual seat is removed. Attending the Scripture and Dedicating Merit: serving the scripture scrolls and transferring the merit of recitation to the deceased and to all beings.

Looking up to the exalted worthies of the Three Realms and the supreme sages of the Nine Heavens, we earnestly beg all the revered deities to bestow compassionate grace and to bear witness together. We have now finished reciting the precious scriptures six times. Relying on the power of the scriptural teaching, we deliver a certain departed soul and raise it into the immortal realm. We also wish that the lonely souls and spirits of the Dharma realm may leave the darkness of perdition and enter the proper path of cultivating the Dao (the Way). May this merit reach all living beings, so that all may receive its supreme benefit. With devout hearts, the ritual assembly walks in procession and chants hymns of praise.

Pacing the Void: a Daoist ritual hymn sung while walking. Circumambulation and Offering Incense: the assembly walks in a circle and offers incense. The Master Recites the Text: the ritual master reads aloud the prayer. Proclaiming the Memorial or the Talisman: the memorial or the talismanic writing is read aloud. Addressing the Spirit Generals: the matter entrusted by the rite is announced to the divine generals. Proclaiming the Pass Document: the pass document is read—the writing used in the rite to transmit documents and reach the divine realm. Burning and Transformation: memorials, Fulu (talismans and registers), and other documents are burned. Hearing the Scripture Three Times: the scripture is recited or announced three times. Restoring the Censer: after the rite, the incense censer and other ritual implements are returned to their places. Descending the Altar and Thanking the Master: leaving the altar and expressing thanks to the ritual master. Reciting Goodness: chanting a text that exhorts to goodness or offers blessings. The Evening Audience: the court ritual held in the evening. The Three Refuges: taking refuge in the Three Treasures—the Dao, the scriptures, and the masters. Hymn of Former Destiny: a hymn chanted during the rite. Attending the Scripture and Opening It; the Seventh Recitation: the scripture scrolls are opened and the seventh recitation begins.

The mysterious and wondrous vital energy (Qi) that issues from the Three Caverns (Dongzhen/Dongxuan/Dongshen)—the three classes of scriptural methods of which Daoism speaks—condenses into cloud seal-script, the cloud-shaped seal characters of Daoism, and is written out as scripture (Jing). After seven recitations, barrier after barrier is opened, a numinous and wondrous sound rings forth, and the souls of the dead are restored to life. Now, having ascended the altar and reached the seventh recitation, one turns to chant the Jade Stanzas of the Nine Heavens Giving Birth to Spirits. The merit of reciting the scripture is dedicated to the Celestial Emperor of the Numinously Transforming, Brahma-Assisting Heaven, imploring his gracious protection, so as to deliver a certain departed soul and enable that soul to ascend into the realm of the immortals, and to extend the same benefit to the lonely, suffering, and obstructed souls throughout the Dharma realm. May they once again behold the sunlight, forever take leave of darkness, and no longer fall into the Mingling Prison, the cold prison of the underworld, spared the torment of ice freezing the body; may they be reborn in the Primordial Palace and receive the Qi of returning spring brought by Yanggu, the legendary place where the sun rises. May their spiritual nature be clear, bright, and pure, roaming freely through the Three Realms. Bowing to the Void Sovereign, the exalted deity venerated in Daoism, they cultivate the methods of the scripture.

Hymn for Laying Out the Seat: the hymn recited when the ritual seat is arranged.

Quiet Contemplation According to the Rite: settling the mind and maintaining visualization as the ritual prescribes.

Still and deeply secluded, one reaches the state in which nothing is taken as root or source; generation after generation, one comes to belong to the household of the immortals.

Invitation to Turn the Wheel of the Dharma: a respectful request that the orthodox Dharma be proclaimed and set in motion.

The Master Titles the Scripture: the ritual master announces the title of the scripture.

The Assembly Finishes Chanting the Scripture: the assembly completes the recitation of the scripture.

Chant for Dismissing the Seat: the hymn chanted when the ritual seat is brought to a close.

Attending the Scripture and Dedicating Merit: serving the scriptural rite and dedicating the merit of the recitation.

Looking up to the supremely honored of the Three Realms—the three tiers of celestial realm of which Daoism speaks—and to the lofty sages of the Nine Heavens, we earnestly beg them to bestow compassionate grace and together witness this rite. We, your servants, in reciting the precious scripture, have already completed seven times. Relying respectfully on the methods of the scripture, we deliver a certain departed soul so that it may ascend into the realm of the immortals, and extend this to the lonely, the suffering, and the obstructed throughout the Dharma realm, enabling them to leave their sinking into the dark underworld, to be transferred upward into the realm of the Way (Dao), and universally to receive this supreme benefit. The ritual assembly reverently pays homage and continues to circumambulate while chanting in praise.

Pacing the Void: the ritual assembly walks according to the rite while chanting hymns.

Circumambulation and Offering Incense: circling the altar and presenting incense.

The Master Reads the Statement: the ritual master reads aloud the text of the announcement.

Proclaiming the Memorial or the Talisman: reading aloud the memorial or the talisman text. A memorial is a document submitted upward to the deities.

Address to the Divine Generals: announcing the wording to the divine generals.

Proclaiming the Pass: reading aloud the pass document and carrying out, within the rite, the symbolic opening of the passes and the transmission of documents.

Burning and Transformation: burning the memorials, talisman texts, and the like, so as to symbolize their conveyance to the deities.

Attending the Scripture and Opening, the Eighth Recitation of the Scripture: serving the scriptural rite, opening the next stage, and reciting the scripture for the eighth time.

The purport of the eighth recitation and performance of the Shengshen (Generating Spirits) is that the long night of darkness may be made to shine with light; when the Shen (spirit) soul fulfills the efficacy of returning to its origin, liberation can be obtained in due time. Now, having ascended the altar and reached the eighth recitation, we turn to chanting the Jade Stanzas of the Nine Heavens Generating Spirits, and dedicate the merit to the Celestial Emperor of High Vacuity and Clear Brightness, praying that he graciously permit the deliverance of a certain departed soul so that it may ascend into the realm of the immortals. We also pray that all lonely, suffering, and lingering beings throughout the dharma realm may receive the benefit. May they not lose their original nature, and may they suddenly awaken to the Dao (the Way) of Wuwei (non-action).

May they sever the root of craving and desire, and gather the primordial Qi (vital energy) that transforms and gives birth to the true numen; may they fall no more into such hellish punishments as the boiling cauldron and the mountains, and be spared the torment of furnace fire and roasting coals; may they be born anew in the primal realm of the Flowery Prefecture, receiving new life through the molding and nurturing of Yin-Yang Qi. May they forever become carefree and unrestrained companions of the Dao, no longer subject to coercion or constraint, bow to the Vacuous Sovereign, and carry out the cultivation of the scriptural methods.

Arrange the seats and offer praise.

Respectfully invite the turning of the wheel of the teaching (expounding and transmitting the doctrine).

The ritual master inscribes the title of the scripture.

The assembly finishes reciting the scripture.

Chanted when the seats are dismissed.

Attend the scripture scrolls and dedicate the merit.

Looking up to the exalted worthies of the Three Realms and the supreme sages of the Nine Heavens, we pray that they look down and extend their compassion, and come together to bestow their confirming witness. We, your servants, have recited the precious scriptural stanzas, now completing eight times. Relying on the power of the scriptural methods, we seek the deliverance of a certain departed soul, that it may ascend into the realm of the immortals; we also wish that all lonely, suffering, and lingering beings throughout the dharma realm may leave the sunken darkness and rise into the realm of the Dao. May this sublime benefit extend to all beings. The ritual assembly, devout and sincere, together circumambulates in chanted praise.

Pacing the Void (Buxu) (the walking chant of Daoist ritual).

Circumambulate and offer incense.

The ritual master reads aloud the text of the invocation.

Read aloud the memorial petition or the Fulu (talismans and registers).

Read aloud the names and titles of the generals and commanders.

May all this merit and benefit extend to every being. The ritual assembly, devout and sincere, together circumambulates in chanted praise.

Pacing the Void (Buxu).

Circumambulate and offer incense.

The ritual master reads aloud the text of the invocation.

Read aloud the memorial petition or the Fulu.

Read aloud the names and titles of the generals and commanders.

Read aloud the pass document (a writ used in the ritual for transmission and notification).

Burn the documents or the Fulu.

Attend the scripture scrolls and begin the ninth recitation of the scripture.

Myriad divine perfected beings assemble where the Celestial Emperor resides, gazing upward through the profound heavens at an auspicious radiance of three colors. The scripture (Jing) has been recited nine times, the merit is complete, and all the heavens rejoice. The ascent to the altar for recitation has now reached the ninth time, and they next recite the Jade Stanzas of the Nine Heavens for Generating Spirit (Jiutian Shengshen Yuzhang). The merit is dedicated to the Celestial Emperors of No-Thought, No-Binding, and No-Love, beseeching their grace to deliver and elevate a certain departed soul so that it may ascend into the immortal realm, and to extend this to the lonely and suffering souls throughout the realm of the teaching. May they seize the moment, awaken, and turn toward goodness, and, on seeing virtuous conduct, promptly reform and turn toward the good. May they behold the compassionate light of the Most High, so that suffering souls may be delivered to the Elixir Realm (the immortal realm spoken of in Daoism). May they no longer fall into the Prison of Universal Seizure, and be spared the punishment of beating with golden hammers; may they be reborn in the Divine Mansion and realize the mysterious state in which spirit (Shen) condenses within the Jade Cavern. By this power of the Dao (the Way), may they ascend directly to the ranks of the immortals. The assembly bows to the Empty Sovereign (Xuhuang, a revered deity of Daoism) and carries out the scriptural method.

The ritual seat is arranged, and praise is offered.

The turning of the wheel of the Law is respectfully invited (that is, the method of the Dao is expounded and propagated).

The ritual master inscribes the title of the scripture.

The assembly finishes the recitation.

They leave their seats and chant.

The scripture attendant dedicates the merit.

Gazing up to the lofty worthies of the Three Realms and the supreme sages of the Nine Heavens, we earnestly beg them to incline and bestow compassionate grace, jointly granting protection and witness. We have respectfully completed nine recitations of the precious scriptural chapters. By the merit of the scriptural method, we deliver and elevate a certain departed soul so that it may ascend into the immortal realm, and extend this to the lonely and suffering souls and the rest, enabling them forever to leave the dark underworld and be promoted into the realm of the Dao. This merit reaches all, so that all beings alike partake of its supreme benefit. With devout hearts, the ritual assembly circumambulates and offers praise.

Buxu (the walking chant of Daoist Keyi, liturgy).

They circumambulate and offer incense.

The ritual master proclaims the prayer: May the departed soul ascend into the immortal realm, and may this extend to the lonely and suffering souls and the rest, enabling them forever to leave the dark underworld and be promoted into the realm of the Dao. May the merit reach all, so that all beings alike partake of its supreme benefit. With devout hearts, the ritual assembly circumambulates and offers praise.

Buxu.

They circumambulate and offer incense.

The ritual master proclaims the prayer.

The memorial or talismanic writ is proclaimed.

The address to the divine generals is proclaimed (the liturgical document announcing matters to the divine generals).

The pass document is proclaimed (the document used to transmit notice to the divine offices).

The documents are burned.

The scripture attendant offers praise of the scriptural text.

The Celestial Worthy teaches and transforms all living beings with vast compassion, and his grace extends to every form of life. The Dao (the Way) of Ultimate Truth expounds the stanzas of spontaneity, and its merit is brought to completion. The wind of the True Dao is profound and subtle; Brahma-Qi (Qi, the pure primordial vital energy spoken of in Daoism) fills heaven and earth. It is born before the Great Void and arises at the beginning of Taiyi; it has neither form and color nor any discernible beginning, now appearing and now vanishing. It brings relief throughout the human world and the celestial realm, and reveals the method for saving and liberating the souls of the dead.

Now a rite of elevation and recommendation is held for the deceased, So-and-so (the form of address used in the ritual for the person being recommended for deliverance), while thought is also given to the lonely, obstructed, and suffering souls of the dead throughout the dharma-realm. While they lived, for a long time they failed to understand that the form-body (the body constituted of material substance) is subject to all manner of deficiency and affliction, and so they created a great deal of karmic offense. After their span of life came to an end, the circumstances of rebirth and transmigration cannot be known; they have had no way to gain liberation, nor have they been able to ascend. Without rescue and upward deliverance, it is to be feared that they could hardly avoid sinking into perdition.

Fortunately, the Most High (Taishang, the honorific in Daoism for the supreme deity) left scriptures (Jing, scripture/classic) to transform the people of the world, so that spirit-souls (Shen, spirit) might take root and be restored to their original truth. Just now I led the assembly up onto the altar to recite the Jade Stanzas of the Spontaneous Birth of Spirit in the Nine Heavens, and the recitation has already been completed nine times. The elevation and recommendation is now held specifically for the deceased, So-and-so, and extends as well to the lonely, obstructed souls of the dead and the others. We respectfully invite the Nine Perfected (the nine true deities venerated in Daoism) to show compassion and mercy, so that the Nine Qi may gather and coalesce.

May this reach upward to the Nine Heavens, with auspicious clouds covering the Nine Bureaus; may it shine downward upon the Nine Earths, with propitious light going straight to the Nine Springs. May all souls sunk in darkness be able to ascend, and may karmic debts of the past and enmities of old be released together. Karmic offenses are like spring snow: meeting the warm sun, they melt away; faults are like clouds drifting in a clear sky: meeting a pure wind, they scatter completely. May spirit-souls be ever pure and ever still, without obstruction and without coagulation; may celestial Jing (essence) circulate in radiance, and may the Nine Palaces soar aloft and come to birth. May the embryonic knots dissolve and the roots and dust be pulled away, and may every worldly entanglement and affliction be cut off entirely; may they leave the offices of the underworld and securely ascend the ranks of the immortals. In the Palace of the Eight Extremes, may they forever become companions in carefree freedom; within the bureaus of the Nine Empyreans, may there always be a place to wander, feast, and dwell at ease. The rite of merit-transfer (transferring the merit of scripture recitation to the deceased and to all living beings) has been completed, and the assembly, following the ritual procedure, listens to the scripture.

The scripture is heard three times.

The ritual master puts away the scripture.

The burner is restored (at the close of the rite, the incense burner and other ritual implements are attended to).

A farewell is addressed to the numinous dead (a final leave-taking offered to the souls of the departed).

Before the altar, thanks are offered to the Divine Kings.

The altar is descended.

The souls are led to rest in the tent (the souls of the dead are guided and settled within the curtained enclosure).

Thanks are offered to the ritual master.

The scriptural text provided contains only “nian shan” (念善) and the ritual title Yulu Shengshen Zidu Kaishou Yi (《玉箓生神资度开收仪》). “Nian shan” means holding good thoughts in mind, recollecting virtuous intentions, and contemplating the practice of good deeds. “Yulu” (玉箓, Jade Register) is a Daoist register or document used to record divine perfected beings, merit and virtue, or matters concerning the deliverance of the dead. “Shengshen zidu kaishou yi” refers to employing the relevant ritual to pray that deities protect the deceased and assist their deliverance, and to carrying out such procedures as opening the altar and closing the altar.