《金箓生神资度转经仪》

Kneeling in reverence, I submit this report. I, the servant of the office here named, carefully address the Dao Lord, Brilliant Sovereign of the Jade Void and Teaching Master of the Mysterious Center; the Perfected Lord Celestial Master (Tianshi) of Zhengyi (Orthodox Unity), Teaching Master of the Three Heavens; the Teaching Master of Lingbao; the Perfected Lords who are Masters of Scriptures, Registers, and Ordination; the Perfected Lord Great Ritual Master who oversees the retreat; the Perfected Lord Immortal Duke of the Left Palace of Taiji (Supreme Ultimate); the Perfected Lord Grand Historian, Metropolitan Immortal of the Nine Heavens; and the Perfected Lord Huagai Fuqiu, Teaching Master of humanity and Heaven—together with the masters of successive generations of the Qingwei, Lingbao, Daode, and Zhengyi lineages. I earnestly beg the masters to look upon this with compassion.

I have now been commanded to establish and perform the Jade Register purification ritual (Zhaijiao), holding a great rite of salvation and deliverance for the deceased. Today I shall lead the assembly to ascend the altar and recite the Dongxuan Lingbao Jade Stanzas of the Nine Heavens on the Birth of the Spirits—Dongxuan being one of the Three Caverns (Dongzhen/Dongxuan/Dongshen)—from the first recitation through the third, praying that grace be granted to deliver a certain deceased person, so that this person may ascend into the realm of purity and stillness, and likewise to bless orphaned souls and the departed, so that all may obtain deliverance and proceed toward the quarter of rebirth.

Not daring to undertake this on my own authority, I first report it to the masters. I earnestly beg the masters to bestow instruction that opens and enlightens, so that the rite may be established; and I also beg the perfected saints to inspect and uphold this purification ritual, just as in former times when one attended and listened to teaching before the masters’ seats. We presume to address the masters, our hearts filled with the utmost trepidation. We shall now lead the assembly to ascend the altar and act with reverence according to the Keyi (liturgy).

Daoist melodies are then chanted, guiding everyone to stand in order before the altar.

Descent of the Spirit Kings

The ritual service.

The ritual master present and presiding over the ceremony respectfully memorializes and petitions the Limitless Flying-Heaven Divine Kings of the Ten Directions, the Great Sage of Eternal Life, Lord of Boundless Salvation, together with the Flying-Heaven envoys, the Flying-Heaven officers and troops, and the entire holy assembly that guards the scriptures and the precious treasures of the teaching.

We have reverently heard that the scriptural teaching (Jing) proclaimed by the Celestial Worthy of Primordial Beginning is illustrious in merit and has circulated through kalpas without end, and that the doctrine expounded by the Empty Sovereign spreads its grace over all living beings. The ritual master carefully puts it into practice and sincerely recites the Scripture of Salvation (Duren Jing). In accordance with the rite, the scripture is chanted nine times so as to deliver all deceased souls who have sunk into suffering and remain detained; talismanic mandates are issued so that spirit-consciousnesses may universally obtain salvation; and pure offerings of duckweed, artemisia, and the like give expression to sincere intent. Following the ritual procedure, the assembly of practitioners establishes the purification feast and respectfully invites the sages to descend.

Establishing the Feast and Extending the Invitation

We respectfully invite the Limitless Flying-Heaven Divine King of the East to descend to the ritual altar.

We then respectfully invite the Flying-Heaven Divine Kings of the South, the West, the North, the Northeast, the Southeast, the Southwest, the Northwest, the Above, and the Below to descend.

The Cloud Carriage (the ceremonial regalia and conveyances for welcoming the deities)

The respectful invitation has just been offered; surely the deities’ feathered regalia is even now wheeling near, and their banners, like colored clouds, appear and vanish. A thousand chariots and ten thousand riders advance in vast procession, soaring through the air to arrive; nine phoenixes and eight luan-birds call in harmony as they descend from heaven. With the utmost devotion we present pure tea. The memorial of sincere intent that has been prepared will also be read aloud with reverence.

Reading the Memorial

Burning the Memorial

The memorial has been presented, and we earnestly beg the holy assembly to examine it with clear insight. May the merit of chanting the scripture nine times enable all together to realize the realm of the One Vehicle (the ultimate method that returns to the single principle). May the spirits and souls of the departed be raised and delivered, forever leaving the realm of suffering and entering the land of clarity and stillness; may suffering souls receive this grace and all come to behold the realm of light. We pray with devotion and set forth these words with reverence.

Ascending the Altar

Offering Incense

The Rite of Faithful Obeisance (bowing in accordance with ritual propriety)

In silence we bow to the venerable master and, according to the method, practice meditative visualization (contemplating inwardly in accordance with the ritual method).

Please Proclaim the Divine Incantation

The seven numina lie hidden, concealing the divine form; the Qi (vital energy) of the Three Primes blends and unites with the bodily form. Yin-Yang is transformed, so that the exterior is pure and the inner mind luminous. We discern the Qi of Great Harmony and, through the Nine Palaces, gather the essential excellence; the elixir Qi soars aloft, nurturing refined beauty, refining and transforming so as to deliver the beings within the Eight Gates. The mortal womb is cast off and death is escaped; the seven po-souls disperse and leave the body. The hundred spirits fuse into one, so that the one who receives the method becomes a guest of the Imperial Lord.

Sounding the Ritual Drum Twenty-Four Times (striking the ritual drum twenty-four times)

The Most High Lord of the Dao (the Way), of the Three Primordial Qi (vital energy) of the Mysterious Origin of the Unsurpassed Three Heavens, summons the Three-Five Merit Officers within our bodies—divine functionaries who transmit documents and assist in carrying out the rite—together with the Qi of Great Harmony and the pure essences of the Nine Palaces. This causes the cinnabar Qi to ascend and the spiritual radiance to grow lush and full, so that through refinement and transformation one passes the gateways of the eight directions. Casting off the mortal embryo and escaping death, one causes the seven earthly souls each to disperse; the host of spirits merges as one with body and mind, and we become guests of the Imperial Lord.

(Sound the ritual drum twenty-four times.)

The Most High Lord of the Dao, of the Three Primordial Qi of the Mysterious Origin of the Unsurpassed Three Heavens, summons from within our bodies the Three-Five Merit Officers, the Messengers of the Officers of the Left and Right, the Golden Lads Who Attend the Incense, the Jade Maidens Who Convey Words and Scatter Flowers, and the Incense Officials on duty for the day who bear the True Talismans of the Five Emperors—thirty-six of each—to come forward, transmit, and announce the words I intend to speak. I now pray with a concentrated mind, wishing that the orthodox and true life-generating Qi of the Most High throughout the ten directions may descend and pour into our bodies, so that what I announce may be swiftly conveyed and reach directly before the Unsurpassed Supreme True Three Treasures, the Jade Emperor, Supreme Thearch of Vast Heaven, the Heavenly Worthy Who Saves from Suffering of the Eastern Pole, and the Supreme Gods Who Engender Spirits of the Nine Heavens.

(The one presenting the memorial announces his ritual office.)

Your servant So-and-so, invested with ritual office, together with the officers of rite and the others, sincerely addresses the Most High Limitless Great Dao, the Empty Void and Spontaneity, the Heavenly Worthy Who Saves from Suffering, and the Supreme Gods Who Engender Spirits of the Nine Heavens.

(The one presenting the memorial announces his ritual office once again.)

The minister who holds ritual office—here “So-and-so” stands for the personal name—together with the ritual officers and others, reverently and with sincere hearts jointly submits a memorial and petition to the honored deities: the Celestial Worthy of Primordial Beginning of the Limitless Great Dao (the Way); the Dao Lord of the Jade Empyrean; the Celestial Worthy of Numinous Treasure; the Most High Lord Lao; the Celestial Worthy of the Dao and De (Virtue/Power); the Celestial Worthy of the Primordial Sage Who Governs Heaven; the Celestial Worthy Who Seeks Out Cries and Saves from Suffering; the Celestial Worthy of the Vermilion Mound Who Delivers Life; together with the Wooden Duke of Eastern Florescence and the Primordial Lady, Grandmother of the Golden Perfected Qi (vital energy) of the Western Numina; the Celestial Worthies of Numinous Treasure Who Save from Suffering in the Ten Directions; the Perfected of the ten directions who have attained the Dao; and the Supreme Thearchs of the Nine Heavens, the Thirty-two Heavens, and the Three Sovereigns and Five Elders.

We also reverently petition the Perfected Lords of the Five Blessings and the Ten Spirits; the honored celestial deities of Eastern Florescence, the Southern Pole, the Western Numina, and the Northern Perfected; the Supreme Chancellor, the Supreme Steward, the Supreme Protector, and the Supreme Tutor; the Four Offices and the Five Thearchs; the Utmost Perfected of the Ten Directions; the divine immortals of the Venerable Scriptures (Jing) of the Thirty-six Departments; and the exalted Perfected among the sun, moon, and stars, the Southern Asterism and the Northern Dipper, and the myriad phenomena. We petition the measureless Great Gods of Utmost Perfection of the Ten Directions; the Flying Heaven Gods and Jades; the Lords of Long Life Who Deliver Humankind; the Celestial Perfected August Person; the Perfected of Wondrous Practice; the Great Thearchs of the Three Primordials and the Three Offices; the Investigating Envoys of the Nine Heavens; the Great Ritual Master of the Mysterious Center; the Great Ritual Master of the Three Heavens; and the Perfected Lords of the Three Masters of Lingbao, together with all such honored deities.

We further petition the stellar lodges of Heaven; the ancestral masters of successive generations of the Clear and Subtle tradition; the supreme sages of the bureaus of the Celestial Administration of the Nine Heavens; the Perfected Lords of the Four Sages of the Northern Pole; the presiding powers of the palaces and bureaus of Nanchang, of the Fire Bureau of the Vermilion Mound, and of the Court of the Yellow Register, together with the Perfected Lords of the Three Primordials; the Perfected Lords who deliver people from death; and the divine Perfected who govern souls, life spans, and merit. We also petition the demon kings and the Five Thearchs of the Three Realms who attend the scriptures; the Jade Lads and Jade Maidens; the talisman envoys and guards of the Nine Heavens; and all numinous immortals.

We petition as well the Holy Thearchs of the Five Marchmounts and the divine lords who assist them; the Great Thearch of Fengdu of the Northern Yin; the Thearch Lords of the Nine Layers; the Heavenly Lords of the Five Qi; the Perfected Lords of the Ten Palaces; the examining officers and subordinate clerks of the departments in the palaces of the Three Primordials; and the wardens of the Ninefold Dark Hells of the Ten Directions; the thearchs of the Water Bureau; the gods of the rivers and the Perfected of the streams; the deities, officers, and generals of the departments of Thunder and Rain; the divine troops who carry out punishment; the jailers; the relay officers; the lads who transmit documents; the spirits who guard the precepts; the officers on duty in every realm; the City Gods and the local altar gods; and the numinous officers who attend the incense. We ask these spirits to convey the summons, so that the gods of the Three Realms may respond and all mighty spirits may come to the altar.

This minister has heard that the root chapters of Lingbao contain the profound secret methods by which the hundred demons are brought under command, while the wondrous canon of Dongxuan (Cavern of Mystery), one of the Three Caverns (Dongzhen/Dongxuan/Dongshen), sets forth the majestic liturgy by which the Nine Heavens generate Shen (spirit). The merit of the divinities endures together with Heaven and Earth. Their grace is vast and true, and both the living and the dead receive it. This is the model of universal deliverance for all beings.

Now, having received the decree, the Great Retreat of the Jade Register is being performed over a certain number of days and nights. At this moment we ascend the altar to recite the Dongxuan Lingbao Jade Stanzas of the Nine Heavens Generating Shen, petitioning for the deliverance and elevation of a certain departed soul, that it may realize the fruit of the Dao and roam in freedom and ease, and at the same time assisting other suffering souls of the dead, so that each may obtain a peaceful life.

The ritual service has now been solemnly arranged, and the scriptures are about to be opened. We respectfully submit this memorial and pray that the deities will look down and examine it. May the exalted Perfected of the Three Clarities and the supreme sages of the Nine Heavens together send down mysterious grace, broadly bestow their vast favor, descend to the ritual arena, and bear witness to this service of cultivation and offering. The scriptures are about to be proclaimed throughout the realms of the ten directions. We respectfully present this memorial and pray that it be examined. May all the supreme sages alike descend with their grace, come to the ritual arena, and bear witness to the rite.

May this merit adorn the realms of the ten directions and the cosmos of the six harmonies, reaching the beings of the five paths and the Ninefold Dark Hells. May the treasure of the scriptures be widely proclaimed, so that the passes and prisons of the underworld cease their interrogations. May the pure souls of the departed receive grace and ascend to the shore of the Dao. May suffering souls, having passed through refinement and deliverance, forever leave the spring-land of the yin realm. May enmities be dissolved and the roots of karmic offense extinguished, so that they swiftly accomplish the fruit of the Dao and enter the Palace of the Vermilion Mound (the place where, in Daoism, departed souls are delivered and ascend as Perfected).

Finally, we bow our heads and take refuge in the Limitless Great Dao.

After the recitation of scripture (Jing) and the dedication of merit, this ritual moves to the Kun Palace—the southwest direction, matched with the earthly branches—to offer incense and to set a prayer before the deity.

It is reverently heard that the deity guards the Kan Palace—the northern direction, matched with the earthly branches—and administers the bureau that registers and verifies the name-rolls of ghosts and spirits; the awe-inspiring numinous post of Zi, here the divine office charged with the related duties, holds overall authority over the judgment of guilt and blessing. In accord with the Five Qi (vital energy), the deity manifests radiance and takes pity on living beings who have sunk into suffering.

Now, reverently receiving the mandate of the celestial realm, we perform the exalted rite of the Jade Register—the setting up of an altar to conduct the Daoist ritual for delivering the dead—so as to commend and deliver a certain departed soul, enabling it to ascend to the realm of purity and stillness, and at the same time to aid the suffering souls in darkness so that all of them may obtain new life. One recitation of the precious scriptural chapters has now been completed. We pray that mysterious grace be widely extended, rescuing the suffering departed souls and enabling them to transcend and rise.

We respectfully ask the deity to look down and grant this earnest plea, and especially to send down salvation. May the Three Paths—the three realms of suffering spoken of in Daoism—turn to peace and security, and may the Five Sufferings—afflictions of every kind—come to rest; may the dark realm of night receive light, and may all living beings reach the other shore. The relevant memorial has been prepared and will now be read with reverence.

The memorial is read aloud.

We respectfully invite the Tang Talisman Envoy of Yudan Wuliang Heaven—a heaven named in Daoism—to step forward at once and reverently receive the official document.

The pass-document is read aloud—the rite of transmitting a written document to the deities or the offices concerned.

The documents are incinerated.

The rite then continues with the sections of opening the scripture, spreading the seat, requesting the turning of the Dharma wheel, titling the scripture, reciting the scripture, dedicating merit, and dismissing the seat. The Buxu—the chanted melody of the ritual—is performed while the procession circles to the Kun Palace to offer incense, after which the ritual master reads aloud the declaration.

Humbly we have heard that you dwell in the Can station of the celestial realm, resting at peace in a realm of benevolence and stillness. Your De (Virtue/Power) moves within the Kun position, widely bestowing Fanyang Qi (vital energy)—the pure and harmonious numinous breath of which Daoism speaks. You relieve all living beings and benefit the myriad things, so that those on the point of death may be restored to life. Now, reverently carrying out the mandate of Heaven, we perform the Yulu, the documentary rite within a Daoist Zhaijiao (purification ritual) for registering the deities and those to be delivered, and we conduct a deliverance for a certain soul, that it may ascend into the realm of purity and stillness. At the same time we aid the suffering souls of the dead, so that all of them may obtain new life. The precious chapters are now being recited, and two recitations have already been completed. We reverently proclaim the grace of Heaven and the ritual mandate, praying for the deliverance of the spirit-soul. We earnestly beg you to send down great compassion, to accept in particular the entreaty of ordinary mortals, to bring peace to the dark underworld, and to bring the merit of cultivating the Dao (the Way) to fulfillment. The relevant memorial has been prepared and shall now be read aloud.

The memorial is read aloud.

We respectfully invite Liu, the Fushi—the celestial envoy charged with transmitting talismanic mandates—of the Highest Heaven of Supreme Meditative Goodness and Measureless Longevity, to step promptly out from the ranks and reverently receive the official document.

The Guanwen, the document used in Daoist ritual to report and convey matters, is read aloud.

The documents are burned.

The scripture is attended, and the scroll is opened.

The ritual seat is laid out, and praise is offered.

We respectfully request the turning of the wheel of the teaching—the expounding and setting in motion of the orthodox Law.

The ritual master takes his place. The relevant memorial has been prepared and shall now be read aloud.

The memorial is read aloud.

We respectfully invite Liu, the Fushi of the Highest Heaven of Supreme Meditative Goodness and Measureless Longevity, to step promptly out from the ranks and reverently receive the official document.

The Guanwen is read aloud.

The documents are burned.

The scripture scroll is served, and the scroll is opened.

The ritual seat is laid out, and praise is offered.

We respectfully request the turning of the wheel of the teaching.

The ritual master inscribes the title of the scripture.

The assembly finishes reciting the scripture.

The scripture attendant performs the Huixiang, transferring the merit of the scripture recitation to the one being delivered and to all living beings.

The verse for dismissing the seat is intoned.

The Buxu, the hymn sung in a Daoist Zhaijiao in time with walking and turning, is recited. The procession circles to the Zhen palace, the eastern quarter, and incense is offered.

The ritual master reads aloud the Baiwen, the document in the rite by which report is made to the deities.

Humbly we have heard that the honored deity dwells in the Mao position, the eastern quarter, and that all living beings receive mysterious grace. De accords with the Zhen palace, and both the underworld and the human world benefit from your transforming nurture. You respond and manifest according to direction, under differing titles, and deliver beings without number. Now, reverently carrying out the mandate of Heaven, we perform the Yulu rite and conduct a deliverance for a certain soul, that it may transcend and ascend into the realm of purity and stillness. At the same time we aid the suffering souls of the dead, so that all of them may obtain new life. The precious chapters are now being recited, and three recitations have already been completed. We reverently proclaim the grace of Heaven and the ritual mandate, praying for the deliverance of the spirit-soul. We earnestly wish that your grace may reach upward to the azure heaven, look down upon our sincere hearts, bear witness to this matter, open the gate of deliverance, and rescue the beings of the dark underworld. The relevant memorial has been prepared and shall now be read aloud.

The memorial is read aloud.

We respectfully invite Huang, the Fushi—the celestial envoy charged with transmitting talismanic mandates—of the Fanjian Xuyan Heaven, to step promptly out from the ranks and reverently receive the official document.

The Guanwen is read aloud.

The documents are burned.

The recitation of scripture is announced three times.

The divine stations are restored, and incense is burned.

Immortal spirits and immortal officials, Golden Lads and Jade Maidens, the Five Emperors and the Five Marchmounts (the Divine Lords of the Five Directions and the deities of the Five Sacred Mountains), divine immortals and Perfected Ones, the orthodox deities of the Three Qi (vital energy), the Dragon Lord and the Tiger Lord of the left and right, celestial immortals and earthly immortals, and the Incense Officials of the Five Numina: we invite and summon the pure and orthodox Qi of the ten directions, together with all the divine immortals named above, so that this place may of itself bring forth immortal medicines such as golden liquid, cinnabar-azure, and the bloom of numinous mushrooms. May the hundred numina and the host of Perfected Ones gather before the incense burner here, so that those who study the Dao (the Way) may attain the Dao, and those who seek immortality may become immortals.

We ask the immortal lads and jade maidens of the ten directions to receive and conduct the incense smoke, conveying upward the sincere intentions we previously reported and swiftly delivering them before the Unsurpassed, Supremely True Three Treasures, the Jade Emperor, Lord on High of Vast Heaven, the Heavenly Worthy of the Eastern Pole Who Saves from Suffering, and the God Emperors of the Nine Heavens Who Give Birth to Spirit (revered deities of Daoism).

Descending from the Altar

Giving Thanks to the Masters

Your servant of the stated rank, So-and-so, respectfully addresses the Dao Lord, Brilliant August Sovereign of the Jade Void, Teaching Master within the Mystery; the Perfected Lord Celestial Master (Tianshi) of Zhengyi (Orthodox Unity), Teaching Master of the Three Heavens; the Perfected Lord Master of Scriptures, Registers, and Ordination, Teaching Master of the Numinous Treasure; the Perfected Lord Great Ritual Master Who Oversees the Retreat; the Perfected Lord Immortal Duke of the Left Palace of the Taiji (Supreme Ultimate); the Perfected Lord Grand Historian and Metropolitan Immortal of the Nine Provinces; the Perfected Lord Fuqiu of the Canopy, Teaching Master of Humans and Heaven; and the revered masters of successive generations in the traditions of Qingwei, of the Dao and De (Virtue/Power), and of Zhengyi. We respectfully invite all the revered masters, in their compassion, to look down upon us and accept our thanks.

We your servants have just ascended the altar and recited through the Jade Stanzas of the Birth of Spirits in the Nine Heavens, praying for grace to deliver and elevate a certain departed soul so that it may rise to the realm of purity and stillness, and wishing also that the lonely, suffering souls throughout the dharma realm may leave the dark underworld and ascend to the immortal realm. Having received the protection of those who preside, the rite has been completed three times according to the liturgy. We have come expressly to bow in thanks, and we still earnestly ask the revered masters to uphold and protect us, so that the ritual may reach perfect completion.

May every blessing descend, so that all beings may enter the Gate of Life and obtain deliverance. The scripture has not yet been fully recited; we earnestly ask that the immortal carriages remain a while longer and continue to watch over the lonely, suffering souls of the dharma realm, enabling them to leave the dark underworld and ascend to the immortal realm. When the rite is held at noon, we your servants will make a further announcement. With hearts of the utmost reverence, we respectfully offer these thanks.

Respectfully thus announced.

What Has Preceded (a review of the foregoing ritual)

Chanting Merit

The Noon Audience

Assembling in Order in the Hall of the Masters

The Ritual Service

Kneeling Address

Gazing up toward the sun as it pours forth light, one sees that radiance illuminating the deep and vast realm of the three vital energies (Qi)—the three primordial energies which, in Daoist teaching, constitute heaven, earth, and all things. Splendidly adorned ceremonial processions descend into the human world, as if the deities of every heaven had assembled before the altar.

The ritual master who has established the altar, your servant So-and-so, respectfully memorializes the Teaching Lord of the Mysterious Center, Brilliant Sovereign and Lord of the Dao (the Way) of the Jade Void; the Teaching Lord of the Three Heavens, the Perfected Lord Celestial Master (Tianshi) of Orthodox Unity (Zhengyi); the Teaching Lord of the Numinous Treasure, the Perfected Lord Master of Scriptures, Registers, and Ordination; the Perfected Lord Great Ritual Master Who Oversees the Retreat; the Perfected Lord Immortal Duke of the Left Palace of the Supreme Ultimate (Taiji); the Perfected Lord Grand Historian, Metropolitan Immortal of the Nine Provinces; and the Teaching Lord of Humanity and Heaven, the Perfected Lord Huagai Fuqiu; together with the successive masters of every generation in the Qingwei, Lingbao, Daode, and Zhengyi lineages. We humbly beg the masters to look down upon us with compassion.

Your servant now respectfully receives the ritual command, establishes the altar, and offers the Jade Register—in Daoist purification ritual (Zhaijiao), the rite used to commend and deliver the souls of the dead—conducting a solemn purification liturgy. Leading the assembly, we now ascend the altar and recite the Cavern Mystery (Dongxuan) Lingbao Jade Stanzas on the Generation of Spirit in the Nine Heavens, from the fourth through the sixth recitation, praying for grace to deliver a certain departed soul, that it may rise into a realm of blessing and that this grace may extend throughout the realm of the Law. May the departed soul leave the dark underworld and be transferred to a pure and clear realm. We dare not decide this matter on our own authority, and so we respectfully memorialize once more.

We reverently wish that the Scripture Terrace of the Seven Treasures may forever display the fair scenery of the Purple Void—the pure, empty immortal realm of which Daoism speaks—and that the grotto-palaces of the Three Pure Ones (Sanqing) may from afar reflect the vast, all-pervading Brahma Qi, the sacred vital energy spoken of in Daoist ritual. Your servants presume to announce this before the masters’ majesty, our hearts filled with the utmost trepidation. We now lead the assembly up to the altar and reverently perform the rite.

The Dao is intoned; the altar is ascended; incense is offered; and homage is paid. In silence we worship the masters and, following the liturgy (Keyi), practice meditative visualization. Let the divine incantation be recited.

The Celestial Worthy of Primordial Beginning opened the charts and registers of the heavenly realms; within the Great Mystery, numinous Qi first arose. At the extremity of emptiness there was as yet no form or image; a single Qi flowed and was transformed into bodily shape. Then the two luminaries, sun and moon, were generated, and the five planets condensed essence (Jing) and Qi. The myriad things mingled in spontaneity; knots and obstructions were dissolved, and new life was transformed and nurtured. True numina were brought under command; lights and appearances were set forth in array, shining upon the Nine Heavens. The Fiery Pool spreads broad and open; the Seven Epochs—a unit of year-reckoning in the Daoist calendar—come into conjunction with the Well lunar mansion. We pray for the masters’ protection, and the radiance of the Cinnabar Heaven blazes forth. By vermilion light the departed are refined and delivered; crimson cloud-Qi sends forth brightness. The Three Flores—the flowering of essence (Jing), vital energy (Qi), and spirit (Shen), as spoken of in Daoism—flourish in beauty, their brilliance illuminating the palaces of the Celestial Emperor.

The ritual drum is sounded twenty-four times.

The Supreme Lord of the Dao (the Way) of the Three Qi (vital energy) of the Mysterious Primordial Beginning of the Unsurpassed Three Heavens, a revered deity of Daoism, summons the divine officers within the bodies of us, his servants—the Three-Five Merit Officers, the messengers of the left and right officials, the Golden Lads who attend the incense, the Jade Maidens who transmit words and scatter flowers, and the incense officials of the Five Emperors who bear the direct talismans and serve the appointed day—thirty-six of each, to come forward, announce, and convey the matters being set forth.

Your servant now prays with undivided concentration, wishing that the Supreme Correct and True generative Qi of the Ten Directions—the life-generating breath of the orthodox Way that comes from the ten directions—may descend and flow into the bodies of us, your servants, so that the matters I report may swiftly ascend and be presented directly before the Unsurpassed Supreme True Three Treasures, the Jade Emperor, Lord on High of Vast Heaven, and before the thrones of the Heavenly Worthy of the Eastern Pole Who Saves from Suffering and the Lord God of the Nine Heavens Who Gives Birth to Spirits.

Next, please announce the ritual rank—the title of identity in Daoist ritual—of the person performing the rite.

We, the minister so-and-so holding office, together with the ritual officers, with sincere hearts jointly present this memorial. We respectfully invite the Supreme Limitless Great Dao (the Way), the Primordial Heavenly Worthy of Empty Non-Being and Spontaneity, and the honored deities including the Lord of the Dao of the Jade Aurora, the Heavenly Worthy of Numinous Treasure, the Most High Lord Lao, and the Heavenly Worthy of the Dao and De (Virtue/Power). We also respectfully invite the Heavenly Worthy, Primordial Sage Who Governs Heaven; the Heavenly Worthy Who Seeks the Sound and Saves from Suffering; the Heavenly Worthy of Vermilion Tumulus Who Delivers Life; the Azure Lad, Lord of the Dao, Upper Minister and Wood Duke of Eastern Florescence; the Primordial Lady, Golden Perfected Grandmother of the Myriad Qi (vital energy) of the Western Numen; the Heavenly Worthies Who Save from Suffering in the Ten Directions; and all the Perfected who have already attained the Dao. We further respectfully invite the High Gods Who Give Birth to Spirit (Shen) in the Nine Heavens, the High Gods of the Thirty-Two Heavens, the High Gods of the Three Sovereigns and Five Elders, the Perfected Lords of the Five Blessings and Ten Spirits, and the honored deities in the palaces of Eastern Florescence, the Southern Pole, the Western Numen, the Northern Perfected, and the Jade Capital of the Mysterious Metropolis.

We also respectfully invite the Upper Minister, the Upper Steward, the Upper Protector, and the Upper Preceptor, the Four Offices and Five Emperors, and all the Perfected of the limitless Ten Directions; the divine immortals venerated by the Honored Scriptures (Jing) of the Thirty-Six Departments; the sun and moon of Upper Clarity, the Five Planets and Four Luminaries, the Southern Asterism and the Northern Dipper, and the exalted Perfected of every quarter; the great gods of immeasurable ranks in the Ten Directions, the Divine Kings Who Fly through Heaven, the Great Sage of Longevity and Lord of Limitless Salvation, the Heavenly Perfected Sovereign and the Perfected of Wondrous Practice; the Great Emperors of the Three Primes and Three Offices, the Investigating Envoys of the Nine Heavens, the Great Ritual Master of the Mysterious Center, the Great Ritual Masters of the Three Heavens, the Perfected Lords of the Three Masters of Numinous Treasure, and the gods of the constellations that circle the heavens.

We further respectfully invite the ancestral masters of successive generations of Pure Tenuity, the exalted sages of each bureau of the Celestial Administration of the Nine Heavens, and the Perfected Lords of the Four Sages of the Northern Pole; the Perfected Lords of the Three Primes who preside over the Upper and Lower Palaces of Nanchang, the Fire Bureau of Vermilion Tumulus, and the Court of the Yellow Register, together with all the Perfected Lords Who Save Humanity and Do Not Die. We also respectfully invite the divine Perfected who oversee the giving of life, the gathering of souls, and related affairs; the Demon Kings of merit in the Three Realms; the Five Emperors who attend the scriptures; the Jade Lads and Jade Maidens; the talisman envoys of the Nine Heavens; and the numinous immortals who serve as guards of the Nine Heavens.

In addition, we respectfully invite the Sagely Emperors of the Five Marchmounts and Five Heavens and the gods who assist them, the Great Emperor of Fengdu in the Northern Yin, the Sovereign Lords of the Nine Ramparts, the Heavenly Lords of the Five Qi, and the Perfected Lords of the Ten Palaces; the one hundred and twenty bureaus of the palaces of the Three Primes, together with the examining officials and clerks, and the rulers of the prisons of the Ninefold Darkness in the Ten Directions; the Great Emperor of Fusang in the Water Bureau, the Divine Lord of Yanggu, the Water Emperors of the Nine Rivers, and the Perfected of the Twelve Streams, as well as the deities, officials of the ritual registers, and officers and clerks of the Thunder and Rain departments. We also respectfully invite the strongmen and divine troops who wield punishment, the emissaries on duty of the Five Emperors, the clerks of the Six Palaces, the ox-headed jailers, the horse-faced great gods, the flood-dragon relay clerks of the Mysterious Metropolis, the lads who transmit documents, the mighty gods who guard the precepts, the emissaries on duty of the Three Realms, the merit officers of the four watches, the orthodox gods of the City God and the village shrines, the numinous officers who attend the incense, and the emissaries on duty who convey the commands of summons. All mighty numina in the Three Realms who can respond to this matter are likewise respectfully invited to descend.

We have heard that the golden scriptures of the Three Treasures condense the subtle and wondrous Qi of empty mystery, and that the jade cases of the Nine Empyreans (the treasury of jade registers in the celestial realms) secretly store the numinous and wondrous sounds of the realm of the cavernous void. The inner names contained in these writings accord with the hundred spirits, and the root of their generation and transformation fashions the myriad things. The gods turn heaven and earth and govern the world; when living beings reverently practice these teachings, the Nine Qi congeal into form. Divine spirits travel upon the morning light and advance toward the yang, so that the mysterious numinous Qi penetrates everywhere, and the Seven Primordials (the stellar deities symbolized by the seven stars of the Northern Dipper) reflect light in return.

The great Primordial Heavenly Worthy condenses the wondrous Dao of empty non-being. He pities the nine classes of living beings as they reach the end of life, and he looks down with concern upon the time when Yin-Yang and the Three Powers meet through causal affinity. Sacred radiance opens what is hidden and profound, and the secret cadence of the Dao runs through the mysterious: upward it opens the light of heaven and earth, and downward it regulates the transformations of life and death. The Great Dao is deep and difficult to put into words, subtle and wondrous, and exceedingly hard to surpass. Looking up to its lofty merit, we make this prayer with complete sincerity.

Now we reverently carry out the decree of the Heavenly Worthy and hold the Great Retreat of the Jade Register over several days and nights. At this moment we ascend the altar to recite the Jade Stanzas of the Birth of Spirit in the Nine Heavens of the Cavern Mystery (Dongxuan) and Numinous Treasure, praying for blessings and deliverance on behalf of a certain departed soul. We wish that this soul may realize the fruit of the Dao and roam in freedom, and we extend the merit to suffering departed souls, so that all of them may obtain generation and transformation and a peaceful place of rest.

We earnestly beg the honored ones, in their compassion, to radiate light, so that the brilliance of the mysterious and wondrous Great Dao shines everywhere. We ask permission to open the scriptures kept under restriction upon the jade terrace, that the ritual master may chant them, and to open the precious stanzas stored in the golden registers, that all may intone them. May the sound of the scripture be clear and far-reaching, carried to the distant Nine Heavens, its light vast and magnificent and heard throughout the Three Realms. Thus may the nature and consciousness of a certain departed soul pass beyond the gate of death, primordial Qi return to its source, and, riding the vast and boundless jasper tones, that soul ascend to the precious realm of the Dao within the realm of wondrous non-being.

We bow our heads and take refuge in the Limitless Great Dao.

The scripture attendant reads aloud the proclamation. All present perform the rite of the Three Refuges, taking refuge in the Dao (the Way), the Jing (scripture), and the Master. The Hymn of Former Destiny is chanted. The scripture attendant opens the scripture scroll, and the hymn for arranging the scripture seat is sung. With minds stilled, all recite in silence and proceed according to the rite. The ritual master is respectfully invited to expound the scriptural teaching. The ritual master announces the title of the scripture. The assembly finishes reciting the scripture. The scripture attendant reads the dedication, transferring the merit of the recitation to the deceased and others. The hymn for dismissing the seat is chanted, bringing this section of the rite to a close.

The assembly chants the Buxu (Pacing the Void), a walking chant commonly used in Daoist Zhaijiao (purification ritual), processes to the Palace of Xun—the southeast among the directions of the Bagua (Eight Trigrams)—and offers incense.

The ritual master reads the proclamation:

We respectfully report: this station occupies and guards the Palace of Xun. Above, it corresponds to the realm of Shenxiao, the celestial realm spoken of in Daoism; beneath the marsh and woodland of the Earth Door, the gateway of the earthly realm, it opens into the deep and far-reaching underworld. The methods of the Dao universally deliver innumerable beings, and the teaching is established according to place and circumstance.

Now, reverently carrying out the mandate of Heaven, we perform the Yulu (Jade Register), the documents and rites of blessing and deliverance in Daoist Keyi (liturgy), so as to commend a certain departed soul and enable it to ascend to the realm of clarity and stillness, while also aiding suffering souls of the dead, that all may be delivered and enter a place fit for peaceful dwelling.

The precious scripture has now been reverently recited four times. In accordance with the gracious command, the documents are read, praying for the rescue and commendation of a certain departed soul, that it may ascend to the realm of clarity and stillness, and likewise for aid to suffering souls of the dead, that all may be delivered and enter a place fit for peaceful dwelling. The precious scripture has now been reverently recited four times. In accordance with the gracious command, the documents are read, praying for the deliverance of the souls of the dead.

We earnestly beg you to look down upon our grief and broadly bestow mysterious grace, so that the teaching of the correct Dao may be made manifest and our sincere prayers fulfilled. The relevant memorial has been prepared and is now read with care.

The memorial is read.

We respectfully invite the Silent Doushu Tianpeng Talisman Envoy, the divine officer in Daoist liturgy who is summoned to transmit official documents, to step forward at once and reverently receive the documents.

The guanwen, the document used in the rite for notification and transmission, is read.

The documents are ritually burned.

The scripture attendant opens the scripture scroll, and the hymn for arranging the scripture seat is sung. The ritual master is respectfully invited to expound the scriptural teaching. The ritual master announces the title of the scripture. The assembly finishes reciting the scripture. The scripture attendant reads the dedication. The hymn for dismissing the seat is chanted, bringing this section of the rite to a close.

The assembly chants the Buxu, processes to the center, and offers incense.

The ritual master reads the proclamation.

We have heard that the Dao (the Way), like the azure heaven, covers the myriad things and presides over life and death, and that the Dao and De (Virtue/Power) are vast, lofty, and far-reaching, weighing the gravity of transgression and of blessing. We earnestly beg compassion and pity for the departed, that they may be rescued and raised clear of the passes of the dark underworld. Now, reverently carrying out the mandate of Heaven, we devoutly perform the Jade Register (Yulu), a Daoist liturgy (Keyi) used to pray for blessings and to commend the dead, so as to commend and deliver a certain departed soul and cause it to ascend into the pure and tranquil heaven, and at the same time to rescue the suffering departed souls, that they may together obtain the opportunity of a transcendent rebirth. The Precious Declarations have now been recited five times. We respectfully present the true talisman to convey the documents and pray that grace may be carried into effect. We reverently invite the divine carriage to descend and examine, saving and delivering according to place, so that the departed souls held in confinement may all enter the heaven of freedom. The relevant memorial has been prepared and is hereby read aloud.

Reading the Memorial

We respectfully invite Talisman Envoy Fan of Boluonimi Bujiaole Heaven, the talisman envoy who serves in the name of this heaven, to step forward at once and reverently receive the official document.

Proclaiming the Pass

Incinerating the Documents

The scripture attendants open the Jing (scripture/classic).

The scripture seat is laid out, and praise and ritual homage are offered.

We reverently request that the wheel of the teaching be turned, expounding and transmitting the methods of the Dao.

The ritual master gives the scripture its title.

The assembly finishes reciting the scripture.

The scripture attendants make the dedication of merit, turning the merit of the scripture recitation toward the commendation and deliverance of the departed souls.

The dismissal of the seat is chanted.

The Buxu chant, the intonation accompanied by walking in the Daoist Zhaijiao (purification ritual), is sung while the procession circles to the Palace of Qian, the direction in the Keyi that symbolizes the celestial realm, and incense is offered.

The Ritual Master Reads the Prayer Text

We have heard that divine majesty assists the operation of the Heavenly Dao and abides in a realm of blessing and virtue vast without bound; that the Dao and De are magnificent, directing the turning of Heaven and Earth and delivering the dark souls of the underworld who have passed through hundreds of millions of kalpas. Divine transformation responds throughout all the heavens, and merit is without measure. Now, reverently carrying out the mandate of Heaven, we devoutly perform the Jade Register, so as to commend and deliver a certain departed soul and cause it to ascend into the pure and tranquil heaven, and at the same time to rescue the suffering departed souls, that they may together obtain the opportunity of a transcendent rebirth. The Precious Declarations have now been recited six times. Relying on mysterious and wondrous grace to convey the documents, we pray that sacred grace may be broadly bestowed. We reverently invite the Great Dao to extend compassion and the divine light to shine everywhere, illuminating the long night of darkness, so that the departed souls may be delivered and proceed to the homeland of the immortals. The relevant memorial has been prepared and is hereby read aloud.

Reading the Memorial

We respectfully invite Talisman Envoy Zhang of Dongyuan Huayingsheng Heaven, the talisman envoy who serves in the name of this heaven, to step forward at once and reverently receive the official document.

Proclaiming the Pass

Incinerating the Documents

The scripture is recited three times.

Returning the Spirits and Burning Incense

The immortal spirits and immortal officials, the Golden Lads and Jade Maidens, and the Zhang talisman envoys of the Five Emperors and the Five Heavens—divine messengers charged with transmitting talismanic mandates—are invited to take their places swiftly in due order and respectfully receive the official documents.

Proclaiming the Pass

The pass document is read aloud. In Daoist ritual this is the writ used to convey matters and to notify the deities.

Burning

The pass document is burned.

Hearing the Scripture Three Times

The scripture is recited three times.

Returning the Spirits and Burning Incense

The immortal spirits and immortal officials, the Golden Lads and Jade Maidens, the divine immortals and Perfected of the Five Emperors and the Five Sacred Peaks, the orthodox deities of the Three Qi (vital energy)—the proper spirits who govern the three kinds of primordial energy—the Dragon and Tiger Lords of the left and right, the celestial immortals and the terrestrial immortals, and the incense officials of the Five Numina are invited at once to summon the orthodox qi of the ten directions, so that golden liquor, cinnabar and azure essences, and the blooms of numinous mushrooms—the immortal medicines and auspicious lingzhi herbs of which Daoism speaks—arise of themselves. The hundred spirits and the host of Perfected gather in this place and assemble before the incense brazier. May we, your servants, who study the Dao (the Way) attain the Dao, and who seek immortality attain immortality.

The immortal lads and jade maidens of the ten directions are invited to receive and attend the incense smoke, conveying upward the sincerity that your servant has already set forth and delivering it swiftly so that it arrives directly before the thrones of the Unsurpassed, Supremely True Three Treasures, the Jade Emperor, Lord on High of Vast Heaven, the Heavenly Worthy Who Saves from Suffering at the Eastern Pole, and the Divine Emperors Who Engender Spirits in the Nine Heavens.

Descending from the Altar

Ritual thanks are offered to the masters and venerable teachers.

Although the rite was not performed according to the complete Keyi (liturgy) of the three audiences—the three offerings of ritual in the morning, at midday, and in the evening—there was still the good fortune of being received in audience by the various honored deities. What was reported was the profound and subtle method of the Dao (the Way), and its liturgy had been transmitted from master to disciple.

The servant of appointed rank under the gate, So-and-so, respectfully addresses the Teaching Lord of the Mysterious Center, the Dao Lord Brilliant Emperor of the Jade Void; the Teaching Lord of the Three Heavens, the Perfected Lord Celestial Master (Tianshi) of Zhengyi (Orthodox Unity); the Teaching Lord of Lingbao (Numinous Treasure), the Perfected Lord Master of Jing (scripture/classic), Registers, and Ordination; the Perfected Lord Great Ritual Master Who Supervises the Purification Retreat; the Perfected Lord Immortal Duke of the Left Palace of Taiji (Supreme Ultimate); the Perfected Lord Grand Historian and Chief Immortal of the Nine Provinces; the Teaching Lord of Humanity and Heaven, the Perfected Lord Fuqiu of the Floral Canopy; together with the masters of successive generations of the Qingwei, Daode, and Zhengyi lineages.

The masters are respectfully asked to look down in compassion and examine this servant’s sincerity. Just now this servant ascended the altar and recited the Jade Stanzas of the Nine Heavens on the Birth of Shen (spirit), seeking grace to deliver a certain departed soul and raise it into the realm of clarity and stillness, and further praying that the lonely souls held fast in darkness throughout the realm of the Law might also leave the sinking gloom of the underworld and ascend to the realm of the immortals.

Relying on the protection of the masters, this servant has fortunately carried the rite through six full times. With wholehearted devotion this servant offers thanks, depending especially upon the masters to bring this matter to completion. It is respectfully wished that wherever the methods of the Dao reach, all will be clearly understood, and that the many Perfected Ones will everywhere be called upon to inspect, protect, and deliver. Now that the recitation of scripture is about to conclude, may our Dao flourish and prosper. When the sun sets, rites will again be offered and wine poured in homage according to the liturgy, thereby declaring the sincerity within. We servants, reverent at heart, respectfully give these thanks.

After the above rite has ended, the “Wholesome Intentions” section is then recited. At the evening audience, the ritual master stands in order in the Hall of the Masters, performs the ritual service, and kneels to make the report.

Respectfully we report to all the heavens: the sun and moon of the heavens halt in their courses, and from afar one hears immortal cranes crying in the sky; five-colored auspicious clouds gather to welcome the immortal carriages with reverence, and the luan birds call in harmony. We continue to invite the masters with due ritual propriety and conduct the ceremony according to the classical rite.

Disciple So-and-so respectfully reports to the Teaching Lord of the Mysterious Center, the Brilliant Emperor and Dao (the Way) Lord of the Jade Void; the Teaching Lord of the Three Heavens, the Perfected Lord and Celestial Master (Tianshi) of Zhengyi (Orthodox Unity); the Teaching Lord of Lingbao, the Perfected Lord who is Master of Scriptures, Registers, and Ordination; the Perfected Lord Great Ritual Master who supervises the retreat; the Perfected Lord Immortal Duke of the Left Palace of Taiji (Supreme Ultimate); the Perfected Lord Grand Historian, Metropolitan Immortal of the Nine Provinces; and the Teaching Lord of Humans and Heaven, the Perfected Lord Fuqiu of the Floral Canopy, together with the masters of successive generations of the Qingwei, Lingbao, Daode (Dao and De, Virtue/Power), and Zhengyi lineages. We respectfully ask the masters to look down and examine us in compassion.

The disciple now, in obedience to the decree, establishes the Jade Register (a ritual register used in Daoist Zhaijiao, the purification ritual, to pray for blessings and deliver the dead) and performs a solemn retreat rite. Today the assembly ascends the altar and recites the Jade Stanzas of the Birth of Spirits in the Nine Heavens of Dongxuan (one of the Three Caverns) and Lingbao, from the seventh recitation through the ninth, praying for grace so that a certain departed soul may be delivered and ascend into the realm of purity and stillness, and so that this may extend to all unsupported souls throughout the dharma realm, that together they may form bonds of good affinity, ascend to perfection, and be delivered.

The disciple dares not decide on his own authority, and therefore respectfully reports once more. We earnestly beg the masters to preside over the rite from beginning to end, to transmit to the disciple profound secret methods not previously disclosed, to clarify principles subtle and hard to fathom, to open the gate by which departed souls receive deliverance and transformation, and to bestow divine light descending upon the ritual altar. The disciple awaits the masters’ command to proclaim and recite the numinous stanzas. Venturing to address the august majesty of the masters, the heart is filled with the utmost trepidation. Thereafter, leading the assembly, we ascend the altar and reverently act according to the rite.

Chanting the Dao (the officiant intones the liturgical text)

Ascending the altar (the assembly mounts the ritual altar)

Offering incense (burning incense in reverence to the deities)

Sincere obeisance (worship performed according to the rite)

Silently saluting the masters, and retaining visualization according to the method (silently bowing to the masters, and visualizing and retaining the spirits as prescribed)

Please proclaim the divine incantation (please recite the sacred spell)

The unsurpassed and utterly perfected, the great sages and exalted worthies, spread forth the teaching and transformation, set primordial Qi (vital energy) in motion, and pervade the thirty-two heavens. The eight convergences and nine radiances arise of themselves.

Spontaneously saluting the masters, and retaining visualization according to the method (spontaneously bowing to the masters, and visualizing and retaining the spirits in accordance with the liturgical method)

Please proclaim the divine incantation (please recite the sacred spell)

The unsurpassed, supremely true, and most exalted Great Holy Venerable Deity carries out the teaching and circulates Primordial Qi (Yuanqi, the vital energy of the cosmic origin) throughout the thirty-two heavens. The Eight Assemblies and Nine Lights (the celestial talismanic script and sacred radiance of Daoist scriptures) spontaneously appear as written characters. They settle heaven and earth, uphold the world, and spare people the harm of calamitous fate.

The talismanic mandate of the Celestial Worthy of Primordial Beginning is proclaimed to all the Three Origins of Heaven, Earth, and Water (the three realms governed by the Three Officials in Daoism). The command descends to the Nine Earths, reaches upward to all the heavens, and in between is made known to the seas and peaks, the famous mountains and great rivers. Today we report upward, and all the gods can hear. We perform the purificatory retreat and cultivate the methods of the Dao (the Way), so as to deliver the souls of the dead in the unseen realm. The Three Officials and Nine Bureaus (the offices belonging to the Three Officials of Heaven, Earth, and Water) eradicate the root of transgression, enabling the departed souls forever to leave the root of the Three Paths (the three bitter destinies of the hells, hungry ghosts, and animals) and the Five Sufferings. May they enjoy blessings life after life, and may their names be entered in the Cinnabar Registers (the rolls that record the names of the immortals); may their Shen (spirit) and consciousness ascend to the heavenly halls and, through refinement, return to the natural. Thus both the living and the dead obtain deliverance, and through millions of kalpas they still enjoy lasting blessing and long life. The talismanic mandate of the Nine Heavens is conveyed by the couriers of wind and fire.

The ritual drum is struck twenty-four times.

The Most High Lord of the Dao, of the Three Qi of Mystery, Origin, and Beginning of the Unsurpassed Three Heavens, summons the Three-and-Five Merit Officers within our bodies (the divine clerks charged with transmitting documents), the messengers of the officers of the left and right, the Golden Lads who attend the incense, the Jade Maidens who convey words and scatter flowers, and the incense officials who bear the direct talismans of the Five Emperors and serve on the appointed day—thirty-six of each—to appear. Once they have appeared, they compose their bearing and report the matters to be presented.

I now visualize and pray: may the Most High orthodox and true life-generating Qi of the Ten Directions (the orthodox vital energy that comes from the ten directions and has the power to engender life) descend and flow into our bodies, so that what I present may swiftly ascend and reach directly before the Unsurpassed Supremely True Three Treasures, the Jade Emperor Lord on High of Vast Heaven, the Celestial Worthy Who Saves from Suffering at the Eastern Pole, and the Divine Lords of the Nine Heavens Who Give Birth to Spirits.

Please proclaim and intone the ritual titles.

The named minister so-and-so, together with the ritual officers and others, with sincere hearts jointly petitions the Most High Boundless Dao (the Way; the supreme and unsurpassed Way), the Heavenly Worthy of Primordial Beginning in Emptiness and Spontaneity (Yuanshi Tianzun), the Lord of the Dao of the Jade Empyrean (Yuchen Daojun), the Heavenly Worthy of Numinous Treasure (Lingbao Tianzun), the Most High Lord Lao (Taishang Laojun), and the Heavenly Worthy of the Dao and the De (Virtue/Power; Daode Tianzun), together with the Heavenly Worthy, Primordial Sage Who Governs Heaven (Tongtian Yuansheng Tianzun), the Heavenly Worthy Who Seeks Out Cries and Saves from Suffering (Xunsheng Jiuku Tianzun), the Heavenly Worthy of the Vermilion Mound Who Delivers Life (Zhuling Duming Tianzun), and all the venerable deities. They petition the Azure Lad, Lord of the Dao, Upper Minister and Wood Duke of Eastern Florescence (Donghua Mugong Shangxiang Qingtong Daojun), and the Primordial Lady, Grandmother of the Myriad Qi (vital energy), Golden Perfected of Western Numinosity (Xiling Jinzhen Wanqi Zumu Yuanjun), the Heavenly Worthies Who Save from Suffering in the Ten Directions, and the holy assemblies of the Ten Directions who have already attained the Dao. They petition the High Gods Who Engender Spirits in the Nine Heavens, the High Gods of the Thirty-Two Heavens, the High Gods of the Three Sovereigns and Five Elders, and the Perfected Lords of the Five Blessings and Ten Spirits, as well as the Perfected and Radiant Sovereign Lords of the Dao of Numinous Treasure of Eastern Florescence, the Southern Extremity, Western Numinosity, Northern Perfection, the Golden Towers of the Jade Capital of the Mysterious Metropolis, the Mysterious Terrace of the Seven Treasures, and the Upper Palace of Purple Tenuity.

They further petition the Upper Minister, the Upper Steward, the Upper Guardian, and the Upper Tutor, the Four Offices and the Five Emperors, the boundless supreme perfected of the Ten Directions, and the gods and immortals within the Venerable Scriptures of the Thirty-Six Departments; the sun, moon, and Nine Luminaries of the Upper Clarity (Shangqing), the Southern Asterisms and the Northern Dipper, and the lofty perfected of the myriad phenomena. They petition the innumerable great deities of every class in the Ten Directions, the Divine Kings Who Fly through Heaven, the Great Sages of Long Life, and the Lords Who Deliver People without Measure, the August Person of Celestial Perfection and the Perfected of Wondrous Practice, the Great Emperors of the Three Primes and the Three Offices, the Envoys of Investigation of the Nine Heavens, the Great Ritual Master of the Mysterious Center, the Great Ritual Masters of the Three Heavens, and the Perfected Lords of the Three Masters of Numinous Treasure, together with the deities of the constellations that circle the heavens, the master-perfected of successive generations of the Qingwei tradition, the supreme sages of each office of the Celestial Bureau of the Nine Heavens, and the Perfected Lords of the Four Sages of the Northern Pole.

They further petition the Perfected Lords of the Three Primes who govern the Upper and Lower Palaces of Nanchang, the Fire Bureau of the Vermilion Mound, and the Court of the Yellow Register; the various Perfected Lords Who Deliver People and Do Not Die; the true governors of the Five Bureaus of Xingsheng, Duli, Kehan, Gongdu, and Juhun; the Demon Kings of Great Merit of the Three Realms; the Five Emperors Who Attend the Scriptures, the Jade Lads and Jade Maidens, the talisman envoys of the Nine Heavens, the attendant guards of the Nine Heavens, and all numinous immortals. They petition the Holy Emperors of the Five Marchmounts and the Five Heavens and the Perfected Lords who assist them, the Great Emperor of Fengdu of the Northern Yin, the Imperial Lords of the Nine Earth-Ramparts, the Heavenly Lords of the Five Qi, the Perfected Lords of the Ten Palaces, the examining officers and subordinate clerks of the one hundred and twenty bureaus in the palaces of the Three Primes, and the wardens of the prisons of the Ninefold Darkness in the Ten Directions. They petition the Great Emperor of Fusang of the Water Bureau, the Divine Lord of the Yang Valley, the Water Emperors of the Nine Rivers, and the Perfected of the Twelve Streams, together with the deities of the departments of thunder and rain, the officials who bear talismans, and the generals and clerks.

They also petition the mighty warriors of vast heaven, the divine troops who execute punishment, the direct-talisman officers of the Five Emperors, the clerks of the Six Palaces, the ox-headed jailers, the horse-faced great deities, the relay officers of the jiao-dragons of the Mysterious Metropolis, the youths who transmit documents, and the awe-inspiring spirits who uphold the precepts, the direct-talisman officers of the Three Realms, the merit officers of the four watches, the orthodox deities of the City Gods and the village shrines, the numinous officers who attend the incense, and the direct-talisman officers charged with conveying summons. All awe-inspiring spirits within the Three Realms who are able to respond to this matter are likewise respectfully invited to descend.

I, your servant, have heard that at the beginning of the Dragon Han (the remote kalpic cycle spoken of in Daoism) the celestial charts were opened, and the palaces of heaven and earth were spread abroad amid the Five Greats; and that in the age of the Crane’s Cry (the pure and well-ordered age spoken of in Daoism) the cycles of heaven were taken in charge, and golden scriptures were distributed throughout the Three Realms. From then on, the qi of Primal Azure unfolded the mysterious and the wondrous, and precious rhymes revolved ten times; the qi of Empty Cyan condensed true Qi, and clear immortal tones were chanted nine times. By this the scriptures opened the divine work of the movement of heaven and earth and made manifest the purple Qi between the dark and the yellow. Talismanic seal script in the form of phoenixes streamed with light; the jasper towers stood in solemn majesty, guarded by divine generals who fly through heaven. Documents in the form of dragons shone with brilliance, and statutes and prohibitions were stored within the Purple Palace. The scriptures are a compassionate precious raft for crossing the sea of suffering, and a gracious bright lamp that illuminates the darkened road. All who pray with sincere hearts rely upon this mysterious grace.

Now, in obedience to the imperial decree, we solemnly establish and perform the Great Retreat of the Jade Register, continuing through several days and nights. At this moment we ascend the altar and recite in turn the Jade Stanzas of the Birth of Spirits in the Nine Heavens of the Dongxuan Lingbao (Cavern Mystery and Numinous Treasure), so as to commend and deliver a certain departed soul. May that soul be born above into a land of blessing, and may this grace also extend downward to orphaned souls and hidden spirits, so that together they may realize entry into the realm of life. We earnestly beg the divine perfected to range throughout the Ten Directions, to raise up and save the myriad kinds of beings, to cause souls to ascend into the precious realm and shades to wash away the bitterness of the cold springs, and to enable them, by means of the method-gate of the true Dao, swiftly to dissolve false karmic obstructions. We, your servants, knock our heads and take refuge in the Boundless Dao.

Spoken Texts of the Scripture Attendant

The Three Refuges mean taking refuge in the Three Treasures: the Dao (the Way), the Jing (scripture), and the masters. The Hymn of Past Destiny praises the causal conditions of former lives. Opening the Scripture by the Scripture Attendant means that the attendant makes the invocation and begins the recitation. The Hymn for Laying Out the Seat is sung while the ritual seat is spread and arranged. Silent Contemplation According to the Rite means quieting the mind and reciting inwardly in accordance with the ritual procedure. The Request to Turn the Wheel of the Teaching is a respectful invitation that the teaching of the Dao be proclaimed. The Master Announces the Scripture Title when the ritual master intones the name of the scripture. The Assembly Completes the Recitation when everyone has finished chanting it. The Scripture Attendant’s Dedication of Merit is the transfer, by the attendant, of the merit gained through the recitation. The Chant for Dismissing the Seat is intoned when the ritual comes to an end.

Pacing the Void, processing around to the Dui Palace, and offering incense means that the Pacing the Void verses are sung and, according to the rite, the procession circles to the Dui Palace, one of the directional stations of the Bagua (Eight Trigrams), where incense is offered.

The Master’s Spoken Text

With reverence we report: We have heard that the station of the Hall of Blessings occupies the principal position and is able to spread the teaching of compassion; bestowing grace upon the Dui quarter, it constantly delivers spirits and souls on every side. Both the unseen world and the human world receive its favor, and both the living and the dead obtain blessings. Now, reverently carrying out the edict of the celestial court, we perform a Jade Register ritual to commend and deliver a certain departed soul, so that it may ascend into the realm of clarity and stillness, and at the same time to rescue the suffering souls of the darkness, so that all of them may attain the quarter of life.

The precious chapters of scripture have now been recited, and seven recitations have been completed. May profound and wondrous grace be widely bestowed, may this matter be proclaimed, and may it be sent down to the underworld to be carried out. We reverently pray that the light of compassion descend upon all, that our intentions be looked upon, that all beings receive this grace, and that they long rely upon the power of compassion. A memorial has been prepared and shall now be read with care.

Proclaiming the Memorial means that the memorial is read aloud.

We respectfully invite Talisman Envoy Xu of the Heaven of Numinous Transformation and Brahma Assistance to come forth at once from the ranked assembly and reverently receive this official document: that is, Talisman Envoy Xu of Linghua Fanfu Heaven is respectfully asked to step quickly out from the divine ranks and reverently accept this dispatch.

Proclaiming the Pass means that the pass document is read aloud, transmitting the ritual writings to the relevant divine offices and to the underworld.

Incineration means that the memorial, the pass document, and the other papers are burned, symbolizing their delivery to the deities and the underworld.

Opening the Scripture by the Scripture Attendant, the Hymn for Laying Out the Seat, the Request to Turn the Wheel of the Teaching, the Master’s Announcement of the Scripture Title, the Assembly’s Completion of the Recitation, the Scripture Attendant’s Dedication of Merit, and the Chant for Dismissing the Seat then proceed in the order already set out: opening the scripture, hymning the rite, inviting the teaching, announcing the title, reciting the scripture, dedicating the merit, and dismissing the seat.

Pacing the Void, processing around to the Gen Gate, and offering incense means that the Pacing the Void verses are sung and, according to the rite, the procession circles to the Gen Gate, one of the directional stations of the Bagua, where incense is offered.

The Master’s Spoken Text

With reverence we report: We have heard that the venerable deity who guards the Gen quarter has charge of the honored official documents of the Lingbao (Numinous Treasure).

Proclaiming the Pass means that the pass document is read aloud.

Incineration means that the documents are burned, symbolizing their delivery.

Opening the Scripture by the Scripture Attendant, the Hymn for Laying Out the Seat, the Request to Turn the Wheel of the Teaching, the Master’s Announcement of the Scripture Title, the Assembly’s Completion of the Recitation, the Scripture Attendant’s Dedication of Merit, and the Chant for Dismissing the Seat are performed once again according to the rite: opening the scripture, hymning the rite, inviting the teaching, announcing the title, reciting the scripture, dedicating the merit, and dismissing the seat.

Pacing the Void, processing around to the Gen Gate, and offering incense means that the Pacing the Void verses are sung and the procession circles to the Gen Gate to offer incense.

The Master’s Spoken Text: what follows is the ritual master’s report; the original text is incomplete.

Respectfully we report: You keep guard at the Gen station, one of the Bagua (Eight Trigrams), the northeast, and you dwell in honor in the Palace of Lingbao, the Numinous Treasure. By the awe of De (Virtue/Power) you command the Gate of Ghosts and spread abroad the Qi (vital energy) of Miluo, the primal energy that fills the vast reach of heaven and earth. You exercise the great De that restores the dead to life, and you manifest the divine merit of delivering the deceased.

Now, reverently receiving the edict of the celestial realm, we hold the Yulu (Jade Register) Zhaijiao (purification ritual), the Daoist rite in which an offering is set forth for the dead, blessings are sought, and deliverance is prayed for. We commend a certain departed soul, that it may ascend into the realm of clarity and stillness, and we also aid the suffering dead, that all may gain liberation and enter the quarter of life, a place suited to peaceful abiding. The precious invocation has now been reverently recited eight times in full. We respectfully proclaim the gracious mandate and pray that the deities deliver the souls of the dead.

We humbly pray that you specially bestow divine light, so that the deceased may pass this barrier without hindrance, that souls lingering in the dark underworld may awaken, and that departed souls may be raised in station. May they be spared from sinking into the Ninefold Darkness, the nine layers of the underworld, and may they transcend and ascend beyond the Three Realms—the Realm of Desire, the Realm of Form, and the Formless Realm.

The memorial has been prepared and is now respectfully read aloud.

As the memorial is read, may the deities specially grant divine light, so that the deceased may be smoothly delivered through their allotted course, so that souls detained in the underworld may awaken and departed souls may rise, escaping the Ninefold Darkness and ascending beyond the Three Realms. The memorial has been prepared and is now respectfully read aloud.

The memorial is read aloud.

We respectfully invite the Talisman Envoy of Lofty Void, Clear Brightness, and Heavenly Wardenship—the messenger of the celestial realm who transmits talismanic mandates—to step forward at once and reverently receive the official document.

The pass document, the writing conveyed to the relevant divine offices, is read aloud.

The documents are burned.

The scripture attendants unroll the scrolls of the Jing (scripture/classic).

The scripture seat is laid out, and the rite of praise is offered.

We respectfully invite the ritual master to turn the wheel of the teaching, expounding and reciting the orthodox doctrine.

The ritual master inscribes the title of the scripture.

The assembly finishes reciting the scripture.

The scripture attendants dedicate the merit, transferring the merit of the recitation to the deceased and to all living beings.

The verse for closing the session is chanted.

To the sound of the Buxu, the Pacing the Void, they process around to the Li Palace, the southern divine station established in the rite, and offer incense.

The ritual master reads the announcement.

Respectfully we report: With the radiance of De you shine upon the Li Palace. You preside over the affairs of death and life; you hold the offices of transformation and nurture, of moral instruction, and of regulation and guidance in the south; and you weigh the relative gravity of transgressions and blessings. You universally relieve the departed souls who have sunk into suffering, so that all receive the grace of liberation.

Now, reverently receiving the edict of the celestial realm, we hold the Yulu Zhaijiao, commending a certain departed soul that it may ascend into the realm of clarity and stillness, and aiding the suffering dead so that all may gain liberation and enter the quarter of life. The precious chapter has now been reverently recited nine times in full, and all the departed souls have received the grace of liberation.

We respectfully proclaim the mysterious and wondrous gracious mandate far and wide and send it down to the underworld offices to be carried out. We humbly pray that, heeding the Lord on High’s De of cherishing life, you extend great compassion and relieve suffering; that you deliver the souls of the dead from the darkness of the nine nights; and that the dead in the unseen realm may cross barrier after barrier.

The memorial has been prepared and is now respectfully read aloud.

The memorial is read aloud.

We respectfully invite Pan, Envoy of the Talismans, of the Heaven of No-Thought, No-Binding, and No-Attachment—the divine functionary who transmits talismanic mandates—to step forward at once and reverently receive the official document.

The pass-document, the writing used in Daoist ritual to convey commands or documents, is read aloud and then burned.

The scripture is attended and praised: the scriptural scrolls are served, and the text of the scripture (Jing) is extolled.

The scripture is recited three times.

The ritual master offers the verse of praise for putting away the scriptures.

With the scriptures put away and the Dao (the Way) attained, one passes into new life according to mindful thought. The merit of the methods of the Dao is inexhaustible, and its grace is vast. We reverently pray that the enmities of former lives be dissolved, so that wholesome affinities may meet in the future; that one may not fall into the three evil paths of the hells, hungry ghosts, and animals; and that the eight difficulties—the eight obstacles to cultivating the Way and hearing the teaching—may be removed. Bowing the head, we take refuge in the Unsurpassed Treasure of the Dao.

With the scriptures put away and the Dao attained, one passes into new life according to mindful thought. Grace and virtue are measureless, and sacred power is vast. We reverently pray that the cycle of rebirth may for a time come to rest and that entanglements be severed forever; that the evil destinies, those wretched places of rebirth, may shine with light; and that the spirit (Shen) and soul may be purified and refined for deliverance. Bowing the head, we take refuge in the Unsurpassed Treasure of the Scripture.

With the scriptures put away and the Dao attained, one passes into new life according to mindful thought. Wholesome affinities are without limit, and wondrous power is without end. We reverently pray that the Four Offices, the divine bureaus charged with the relevant affairs, may carry out their duties without obstruction, and that the Nine Departments, the successive official bureaus of the heavens, may be opened and made clear in the unseen; that the hun and po souls may cross over to Zhuling, the place in Daoist tradition where the souls of the dead are refined and delivered, and that the spirit may roam the Purple Prefecture, the celestial palaces where immortals and Perfected beings dwell. Bowing the head, we take refuge in the Unsurpassed Treasure of the Master.

A vow is fulfilled before the deities, and incense is burned.

Immortal spirits and immortal officials, Golden Lads and Jade Maidens, the divine immortals and Perfected of the Five Emperors and the Five Marchmounts, together with the orthodox deities of the Three Qi (vital energy)—the three primordial energies of heaven and earth—are asked to receive the incense offering. We reverently pray that the Four Offices may carry out their duties without obstruction and the Nine Departments be opened and made clear in the unseen; that the hun and po may cross to Zhuling and the spirit roam the Purple Prefecture. Bowing the head, we take refuge in the Unsurpassed Treasure of the Master.

A vow is fulfilled before the deities, and incense is burned.

Immortal spirits and immortal officials, Golden Lads and Jade Maidens, the divine immortals and Perfected of the Five Emperors and the Five Marchmounts, the orthodox deities of the Three Qi, the Dragon Lord and the Tiger Lord on the left and the right—the divine generals who stand guard—the celestial immortals and the terrestrial immortals, and the Incense Officials of the Five Numina, the divine functionaries who preside over incense offerings, are asked to summon the clear and orthodox Qi of the ten directions, so that golden liquor, elixir medicines, azure lingzhi, and other numinous things of the immortals may arise of themselves. The hundred numina and the host of Perfected gather before this incense burner. We pray that disciples who study the Dao may attain the Dao, and that those who seek immortality may become immortals. The immortal lads and jade maidens of the ten directions are asked to receive the incense smoke and guide it upward, and on the disciples’ behalf to convey the sincerity of what has already been prayed, so that it may swiftly ascend and go directly before the seats of the Unsurpassed, Supremely True Three Treasures: the Jade Emperor, Highest Thearch of Vast Heaven; the Heavenly Worthy of the Eastern Extremity Who Saves from Suffering; and the Highest Thearch of the Nine Heavens Who Engenders Spirit.

Thanks are offered to the Divine Kings.

One’s own ritual office and title are announced once more.

I, the servant So-and-so, invested with ritual office, respectfully submit this memorial to the envoys of the Divine Kings Who Fly through the Heavens without Limit in the Ten Directions, to the flying celestial officers and troops, and to the holy assembly: reverently gazing upward, we beseech you to send down auspicious light and to look down and examine this matter.

This ninefold recitation of the Jade Stanzas on the Birth of Spirits in the Nine Heavens (a scriptural chapter, jing, used in Daoist Zhaijiao [purification ritual] to pray for the birth of spirits and for deliverance) truly depends upon the grace of your chanting and protection. The Three Vehicles (a Buddhist term, here referring to teachings of different levels) set forth the wondrous principles, and we are thereby favored with the merit of your opening the way to pardon and carrying out deliverance.

Not long ago, in obedience to an imperial decree, we solemnly held the Great Jade Register Retreat (a large-scale Daoist Zhaijiao performed to pray for blessings and to commend the dead), in order to commend and deliver a certain departed soul so that it might ascend to the realm of blessing, and at the same time to rescue suffering souls of the dead so that all might obtain deliverance and return to the realm of life. Earlier, I led the company onto the altar to recite in rotation the Dongxuan Lingbao Jade Stanzas on the Birth of Spirits in the Nine Heavens (Dongxuan, one of the Three Caverns), and the full nine recitations have already been completed. If we did not rely on the creative and transformative power of the holy assembly, how could the rite reach perfect fulfillment? Therefore, with only this slight expression of our hearts, we once again pay homage in utmost sincerity, respectfully kneeling to chant and to proclaim the memorial (a document that states prayers before the deities).

Proclaim the memorial.

Proclaim the dispatch (a document in the rite that conveys official notices and reports the matters at hand).

The memorial has now been proclaimed and has surely reached the hearing of you deities. We reverently pray that you will scrutinize our true feelings and save living beings, and that, on hearing our cry, you will relieve suffering; that you will send down numinous light and turn your ritual carriage; and we pray that you will respond and appear in the human world to deliver the people of the world. We look up and take refuge in you, our hearts filled with devoted longing beyond what words can tell. We, So-and-so and the others, once more respectfully kneel and bow, and with single-hearted reverence we see you off.

Perform the retreat.

Welcome and escort the cloud chariots (the carriages amid the clouds in which immortals and deities ride).

Send out and burn the ritual documents and offerings.

Offer thanks to the Venerable Master.

The subject of established rank, So-and-so, respectfully memorializes the Teaching Lord of the Mysterious Center, the Luminous Sovereign and Lord of the Dao (the Way) of Jade Vacuity; the Teaching Lord of the Three Heavens, the Perfected Lord Celestial Master (Tianshi) of Zhengyi (Orthodox Unity); the Teaching Lord of Lingbao (Numinous Treasure), the Perfected Lord Master of the Scripture (Jing), the Registers, and Deliverance; the Perfected Lord Great Ritual Master who supervises the retreat; the Perfected Lord Immortal Duke of the Left Palace of Taiji (Supreme Ultimate); the Perfected Lord Chief Immortal and Grand Historian of the Nine Provinces; the Teaching Lord of Humans and Heaven, the Perfected Lord Fuqiu of the Flowery Canopy; and the revered masters of successive generations in the lineages of Qingwei (Pure Tenuity), Lingbao, Dao and De (Virtue/Power), and Zhengyi. We earnestly beg the revered masters to look down with compassion.

Previously this subject ascended the altar and recited in revolution the Dongxuan (one of the Three Caverns) Lingbao Jade Stanzas of the Nine Heavens on the Birth of Shen (spirit), so as to commend and deliver a certain departed soul and enable him to ascend into a realm of blessing, and at the same time to rescue suffering departed souls so that all of them might obtain a place of new life. Relying on the revered masters to preside and extend their protection, although the rite has already been completed, this subject still fears that the form and spirit of the deceased have not yet come to rest, and also fears that his own thoughts may have gone astray. We earnestly beg pardon and forgiveness, so that this ritual service may in the end achieve a good result.

We humbly wish that the Sovereign Lords descend in person, without the least partiality, and that Heaven inspire and fulfill the sincere wishes of all concerned. May the departed souls be opened to deliverance and receive life anew, all leaving the dark underworld; may they respond to the stimulus and assemble, receiving the protection of the deities and spirits, so that each one’s allotted destiny may be brought to fulfillment, accomplishing the merit of Heaven and Earth in harmonious communion and of gentle concord and peace. We subjects have presumed upon the majestic authority of the revered masters; our hearts are filled with dread. Devoutly we acknowledge our offense, overcome with reverence and awe. Respectfully we submit this memorial.

“Observing the retreat” means undertaking the purification fast and setting up an altar to perform the rite. “Cloud carriage” means the immortal chariot amid the clouds, the symbolic vehicle used in the ritual to welcome and escort the deities.

The Liturgy for Revolving the Scripture of the Jade Register for Generating Spirits and Assisting Deliverance ends here.

Note: In the original, the passage that runs together “fearing that form and spirit have not yet” with “revered masters of successive generations” appears corrupt or incomplete. In context it is understood as “fearing that form and spirit have not yet settled, and that thoughts and concerns may be in error.” The opening formulas of address are also repetitive in the original; the text above has been consolidated according to the sense.