《金箓设醮仪》

When the ritual is performed, it is carried out according to the prescribed ceremony.

All ritual masters, following the liturgical method, quiet the mind and visualize the Shen (spirit).

Please recite the divine incantation:

The Five Stars (the luminaries of the five planets) stand arrayed and shine, their light reaching all five directions. The Water Star dispels calamities and misfortunes; the Star of Wood De (Virtue/Power) brings flourishing and prosperity. The Dazzling Deluder scatters disasters; the Great White Star wards off the calamities of war. The Quelling Star guards the four quarters, so that household and realm remain peaceful and all proceeds smoothly. The ritual master’s name is inscribed on the jade tablets and registered in the palace of the Celestial Emperor. Riding the wind and radiating light, one ascends in flight into the Great Void; one passes in and out of the dark and obscure realms, and roams to feast and gather throughout the ten directions. Five-colored auspicious clouds appear like a carriage canopy, summoning the divinities and drawing in the pure wind, commanding the myriad spirits, and protecting the Immortal Elder above. May all come into harmony and unite in perfection with the Great Dao (the Way).

Beat the ritual drum twenty-four times.

O Most High Lord Lao of the Three Qi (vital energy)—the Mysterious, the Primordial, and the Initial—of the Unsurpassed Three Heavens (one of the supreme deities venerated in Daoism), please summon forth from within my body the Three-Five Merit Officers, the official envoys of the left and right, the incense-bearing dragon-courier mounted officers of the left and right, the Golden Lads who attend the incense, the Jade Maidens who transmit words, and the direct-talisman officers of the Five Emperors together with the incense officials on duty for the day, thirty-six of each. All the divine officers thus summoned must set their attire in proper order, proceed to make announcement at the passes, and open the way to the Earth God of the Mystery Altar and the spirits of this locality.

I now, with reverence and a quieted mind, set up the offering rite, present myself in worshipful audience, and carry out the cultivation, devoutly offering the cinnabar sincerity of my heart; the particulars are all written in the petition document. May the Qi of the Most High and utterly true Dao, together with the auspicious light of the Lingbao (Numinous Treasure), descend and flow into our bodies, so that the sincerity of my entreaty may be swiftly conveyed, reaching directly before the throne of the utterly true and limitless Great Dao, the high sages of the Three Pure Ones (Sanqing), and the Jade Emperor, Most Venerable Supreme Sovereign of the Golden Portal of Vast Heaven.

Please announce the ritual rank.

The chief officiant, So-and-so, together with the officials and ritual masters who have come to the altar, sincerely invoke: the Vacuous, Spontaneous, and Limitless Great Dao (the Way); the Celestial Worthy of Primordial Beginning of the Holy Realm of Jade Clarity; the Celestial Worthy of Numinous Treasure of the Realm of Supreme Clarity; the Celestial Worthy of the Dao and the De (Virtue/Power) of the Immortal Realm of Great Clarity; the Jade Emperor, Most Exalted Sovereign of Vast Heaven; the Great Heavenly Emperor of the Gouchen Star Palace; the Great Emperor of Purple Tenuity, Star Sovereign of the Central Heaven and the Northern Pole; Empress Earth, the Imperial Earth Deity, who receives Heaven and emulates its law; the Great Emperor of Azure Florescence of the Eastern Pole; the Great Emperor of Longevity of the Southern Pole; the Celestial Worthies of the various heavens of the Void; the High Gods of the various heavens of the Void; the Nine Sovereign High Gods of the Divine Empyrean; the High Gods of the Nine Heavens Who Engender the Spirits; the Five Ancient High Gods of the Five Directions; the Perfected Lord Taiyi of the Five Blessings and Ten Spirits; the Most High Great Emperor of Azure Florescence within the Northern Dipper; the Most High Venerable Jade Emperor within the Northern Dipper; the Great Emperor of the Mysterious Ministry of the Northern Pole; the Imperial Lord of the Great Yang of the Solar Palace; the Sovereign Lord of the Great Yin of the Lunar Residence; and the Star Lords of the Five Virtues of the Five Directions, the Star Lords of the Four Luminaries of the Mysterious Metropolis, the Star Lords of the Six Offices of the Southern Dipper, the Star Lords of the Nine Sovereigns of the Northern Dipper, the Star Lords of the Eastern, Western, and Central Dippers, the divine immortals and numinous officials within the Five Dippers, the Great Sage of the Celestial Gang, Imperial Lord of the Radiance of Kui, the Star Lords of the Three Terraces and the Floral Canopy, the Star Lords of the Twenty-Eight Lodges, the Star Lords of the Twelve Palaces, and the Star Lords of the Sixty Jiazi.

They further invoke the natal star lords of the emperor and the crown prince, the True Governors whose light falls upon the Emperor’s Seat, the stellar spirits of the constellations throughout the heavens, the Great Emperors of the Three Offices of the Three Primordials, the true immortals of the bureaus of the Three Primordials, the True Governors belonging to the Perfected Lords of the Four Sages of the Northern Pole, the ancestral masters and perfected teachers of successive generations of the Qingwei and Lingbao traditions, the Great Holy Master of the Three Heavens, the Perfected Lord of Zhengyi (Orthodox Unity), the Perfected Lords of the Three Masters of Zhengyi, the two Perfected Persons Wang and Zhao of the left and right, the Perfected Lord of Vacuous Tranquility, Celestial Master (Tianshi) of the thirtieth generation, and the perfected teachers who have transmitted the teaching through the generations of the Zhengyi lineage; the hosts of immortals, perfected, and sages in the scriptures (Jing) and registers of the Three Caverns (Dongzhen, Dongxuan, and Dongshen) and the Four Supplements; the Perfected Lord, Commissioner of Inspection of the Nine Heavens; the Perfected Lord of Myriad Blessings, Grand Sovereign of the Celestial Bureau; the True Governors ranked in the celestial bureaus of the Nine Heavens; the Perfected Lords of the Xu clan of the Western Hills; the Perfected Lord, Immortal Elder of Taiji (Supreme Ultimate); the Perfected Lords of the Three Immortals of the Floral Canopy; the Perfected Lords of the Three Mao, Directors of Destiny; together with the exalted perfected who preside over the rites in each office and each bureau, the True Governors of the upper realm who attend court before the Primordial, the official lords of the Thunder Department of ritual methods, and the officers, commanders, clerks, and soldiers belonging to this ritual altar.

They also respectfully invite the Holy Emperors of the Five Marchmounts and the Five Heavens and the spirits of the marchmount bureaus, the Great Emperor of Fusang of the Water Bureau and the immortal hosts of the watery realm, the Grand Year and the City Gods together with those spirits of the Three Realms who respond, the deities of the Five Sacrifices of the palace, the incense-official envoys who oversee the offering, and the True Offices of inspection and correction that descend from the Mysterious Void. All are respectfully asked, in their vast compassion, to descend and clearly observe everything here.

We, your servants, hold that the law by which Heaven and Earth operate is formed by the blending and condensation of the Three Qi (vital energy)—the three primordial vital energies that constitute all things in Heaven and Earth. The radiance like the River of Clouds in the sky becomes manifest, arising from the setting forth of the Five Chapters of scripture. The Qi of supreme Yang blazes with brilliance, and the capacity of the Great Dao is profound and vast. Its mystery cannot be fully told in words or exhausted by thought, yet its efficacy can indeed take part in the transforming and nourishing work of Heaven and Earth.

Looking back to the first establishment of the Zhaijiao (purification ritual) and the Keyi (liturgy)—the Daoist rites of abstinence and purification, of setting the altar and offering invocation—the ceremonies of sacrificial offering have been handed down ever since. We wish, by pure sincerity, to move Heaven above, and we reverently choose an auspicious day. Now, as the rite is held, we reverently serve the Supreme Sovereign; with sincere hearts we conciliate the hundred spirits and prepare sacrificial offerings to present. May the spirits’ response flow without obstruction, and may nothing be omitted when the offerings are received.

Today we, your servants, respectfully carry out the command and pray with devotion, respectfully inviting the deities of the upper realm to come riding the wind. Auspicious smoke upon the incense table sheds its radiance, and the peaceful lamplight upon the candle stands shines in mutual brilliance. It is as though immortal officials stand arrayed on either side, while dragon banners and simurgh carriages, borne upon clouds of Qi, appear in the sky. Sun and moon hang high, their light shining forth; the host of stars is set in order, encircling and standing guard. The boundary between the unseen world and the human realm seems thrown wide open, and the spirits of earth emerge beside the Jade Bureau; the waters stretch vast and clear, and the Water Emperor manifests from within the Pearl Palace. Golden dragons, riding the mist, leave afar the immortal homeland of the Three Isles; iron horses neigh into the wind and draw near to stand in attendance beside the incense table of the celestial palace. The many immortals and perfected gather, and the myriad forms stand in solemn array.

We look up to the majestic and illustrious deities, reverence in our hearts and solemnity in our bearing. We respectfully invite the deities to descend to the ritual altar and clearly observe our sincerity. I, your servant, together with the ritual officers, the ritual masters, and the assembly, respectfully perform the kowtow and bow once more, gazing afar toward the steps of Heaven and reverently welcoming the sacred procession.

The Two Ranks of Assembled Saints Descending upon the Jiao Banquet

The perfected ones of the Three Realms, together with the assembled saints invited to the jiao banquet, have already been respectfully summoned; they have surely all graciously descended in answer to the invitation. We of the company respectfully perform the kowtow and bow once more, gazing from afar toward the steps of heaven, and reverently welcome the sacred procession.

The Two Ranks of Assembled Saints Descending upon the Jiao Banquet

The perfected ones of the Three Realms, together with the assembled saints invited to the jiao banquet, have already been respectfully summoned; they have surely all graciously descended in answer to the invitation. Please array the immortal ranks in solemn order, and together reverently welcome the imperial carriage.

The Descent of the Seven Imperial Ones

The palanquin drawn by the luan bird has arrived, and the carriage borne by immortal cranes descends before the hall. The perfected ones taking part in the jiao rite perform the rites of court homage according to the liturgy. When the homage is finished, each ascends to an altar seat. I, together with the ritual officers and the rest, bow once more and offer incense, reverently carrying out the rite of the first offering (the point in the jiao liturgy at which wine or offerings are first presented to the deities).

The Ritual Service of the First Offering

Declaring the Ritual Rank Once More

Your servant of the established rank, So-and-so, together with the officials and the company present at the altar, with utmost sincerity bows once more and respectfully addresses the Celestial Worthies of Empty Non-Being and Spontaneity, the Three Pure Ones (Sanqing) of the Three Realms (the Three Pure Ones revered in Daoism, and the Three Realms in which they dwell); the Three August Thearchs, most exalted of the Golden Portal; Sovereign Earth, Empress of Earth, who receives Heaven and models herself upon it (the deities of the soil and the great earth); the divinities of all the heavens, all the earths, all the waters, and all the mountains; the thousands of perfected ones and myriads of saints of the Three Realms and the Ten Directions; and all the awe-inspiring spirits who have responded and descended upon the jiao banquet.

We respectfully ask the deities, in their vast compassion, to look down, shine upon us, and examine us. I venture to hold that wherever there is a wish, a response is sure to follow, the resonance as close as a shadow following form; and that wherever a kindness has been received, it must be repaid, for what is prized in reverence is utmost sincerity. Looking up to the supremely exalted imperial ultimate, and reverently following the canonical teachings of the master-perfected (the ancestral masters and perfected ones revered in Daoism), we have established and cultivated a Golden Register Zhaijiao (purification ritual) for seeking blessings and averting calamity, and according to rite we reverently perform it at the time of the morning cultivation. With sincere hearts we move the divine carriages to respond, and in compassion they look down and inspect. Now the rites have already unfolded during the morning cultivation, and we further set forth the jiao rite in order to express our thanks. The principle is no different, and the ritual is not of another kind. We only wish that the blessings we seek may not come to nothing; all of this is the result of utmost sincerity calling forth a response. The deities are spread abroad through the heavens, and they also clearly discern the human heart. We now respectfully recite and present the green writ used in the jiao rite (the document in a Zhaijiao by which prayers and wishes are stated to the deities).

Reciting the Green Writ

Reverently obeying the mandate of Heaven above, we exhaust the sincerity of our hearts. We wish only that this earnest supplication may silently move the divine spirits and open communion with them. Performing these rites and presenting the offerings is precisely a reverent dedication of the sacrificial feast. We respectfully welcome the descent of the august Supreme Thearch and reverently await the gathering of the hundred spirits. May the divine spirits peacefully enjoy the offerings, so that auspicious blessings may converge and arrive. The Supreme Thearch is intelligent and wise, fully able to look down and keep watch; His commands, together with the manifest record of His merit and virtue, shine forth brilliantly and are worthy of proclamation. The Supreme Thearch governs by Wuwei (non-action), so that a prevailing spirit of pure stillness and non-action may be realized. All things abound in vitality; may this age of great peace long endure. May the foundation of the state be vast, and the lifespan of the sacred sovereign long. Your servant, together with the ritual officers, once more bows in prostration and offers incense, respectfully performing the secondary offering (the second presentation of sacrifice).

The Liturgy of the Secondary Offering

Your servant respectfully and with a sincere heart invokes the Three Pure Ones of the Void (Sanqing, the three supreme deities), the Superior Sages of Wondrous Existence and the High Perfected of the Ten Extremes (exalted true deities dwelling in the ultimate realms of the ten directions), the myriad spirits of the Three Realms and the host of sages of the ten directions, and all true spirits who descend to the jiao feast (Zhaijiao, the Daoist purification ritual performed by setting up an altar), and respectfully presents the offerings.

The Liturgy of the Secondary Offering

Your servant once again respectfully and with a sincere heart invokes the Three Pure Ones of the Void, the Superior Sages of Wondrous Existence and the High Perfected of the Ten Extremes, the myriad spirits of the Three Realms, the host of sages of the ten directions, and all true spirits who have descended to the jiao feast. We respectfully ask the deities to extend their compassionate grace widely and to look down upon the sincerity of your servants. Your servant holds that a subject who draws near to serve his lord ought not harbor a divided mind; the Supreme Thearch is present and partakes of the offerings. The divine spirits examine all things and omit nothing; in revering the spirits one should act as if the spirits were present before one’s eyes. Your servants wish only to pour out hearts of utter sincerity, and thereby look up to repay the vast grace of the divine spirits. The aspirations first declared remain ever earnest, and the sincerity with which we take refuge in and rely upon the divine spirits remains ever reverent. We respectfully wish that, moved by this sincerity, the divine spirits may enjoy the offerings and that Heaven may bestow its blessings; that grace may flow through the state and the household, so that the ever-renewing momentum of life may long be displayed; and that good fortune may gather upon the imperial clan and its feudatories, fulfilling the devout prayers of your servants. Whatever is sought will meet with a response; whatever is felt will find communion with the divine spirits. Your servants respectfully perform the rites, and when the rites are complete, the final offering (the third presentation of sacrifice) is carried out.

The Liturgy of the Final Offering

The memorial statements and petition documents (writings that set forth prayers before the divine spirits) are read aloud.

I, your servant, with the utmost sincerity, respectfully address the Supreme Lords of the Three Pure Ones (Sanqing), the lofty perfected ones of the ten directions, the imperial throne of the mysterious vault, the true spirits of the stars and constellations, the deities of the solid earth, together with the grotto-heavens, seas, and sacred peaks, and all the awe-inspiring numina who have responded and descended upon the altar of the purification rite (Zhaijiao).

I have reverently received the sacred presence and been granted a view of the celestial retinue. The liturgy is now complete, and I dare not detain the sacred presence any longer. The candles are nearly spent, the incense in the censer is gradually dying out, the lingering tones of the golden bell disperse, and the sounding of the jade clepsydra urges the hours onward. The assembled deities harness the clear Qi (vital energy) and regulate Yin-Yang. I watch the dragon carriage rise and gaze upward at the celestial insignia. With august Heaven above my head and the solid earth beneath my feet, I personally feel the vast grace of Heaven and Earth. Together with the ritual officers and the assembly of practitioners, filled with longing, gratitude, and reverent esteem, I carefully perform the rite of prostration and repeated bows, and respectfully escort the sacred presence on its departure.

Hymn for Sending Off the Holy

O messenger officers of incense who preserve the spirits and burn incense, Dragon Lord and Tiger Lord on the left and right, and all the numinous officers who attend the incense: please cause the place where I previously established the purification rite to bring forth of itself such auspicious signs as golden liquor, cinnabar and azure radiance, and the blossoms of the numinous mushroom. May the hundred spirits and the host of the perfected gather and meet here, and may the breath of incense and fire communicate before the ritual table and the incense burner. I pray that the immortal youths and jade maidens of the ten directions come to receive, guide, and attend, so that the orchid-like smoke of incense may convey the sincerity I have previously set forth, and cause it to reach swiftly and directly before the Most True and Limitless Great Dao (the Way), the Supreme Sages of the Three Pure Ones, and the Most Venerable of Vast Heaven, the Jade Emperor of the Golden Portal.