《黄箓九幽醮无碍夜斋次第仪》

On the day the ritual assembly is held, at the hour of Shen (3:00 to 5:00 p.m.), the patron of the purification rite goes before the Great Ritual Master of the Mysterious Center (Xuanzhong dafashi, the senior priest who presides over the ceremony), pays reverence, presents the Mysterious Memorial, and then burns it. At the hour of You (5:00 to 7:00 p.m.), the patron offers incense before the Great Ritual Masters of the Three Heavens, and the priest brings forth the Pass Document (guandie, a document used in the ritual). Officials prepare three copies, while scholars and commoners prepare one; the priest then hands the Pass Document to the patron.

The patron in turn gives the Pass Document to a Daoist priest to carry. The assembled priests chant the Huaxia melody as they escort the Pass Document out to the main gate, where an incense altar is set up and offerings of incense, tea, wine, and fruit are presented, three portions of each. The patron offers incense once more and performs two bows, after which the priest addresses the deities with an opening announcement.

Nothing matters more for rescuing the souls of the dead in the dark underworld and for raising the lingering hun-souls that have not dispersed than the performance of the wondrous Yellow Register Retreat (Huanglu miaozhai), the Daoist rite for blessing the deceased and saving souls in the underworld. Nor is anything more fitting for binding good fruits and cultivating extraordinary affinities than following the Secret Statutes of Purple Clarity (Ziqing mijian), the norms of Keyi (liturgy) for Daoist Zhaijiao (purification ritual). Precious offerings should be carefully prepared and the rites carried out according to the sacred liturgy.

Since the altar has already been established and the ritual begun on purified ground, the matter should be clearly announced to the deities and the ritual offices reverently received. The nine directions all lie within a single Heaven and Earth, yet all are governed by the gods of the underworld; the myriad regions differ from one another, and each likewise belongs to a distinct spiritual jurisdiction. An altar is now set upon the numinous soil of the four quarters of Heaven and Earth, and the rite is performed according to local ritual order, cultivating the profound and subtle method of the retreat so that the deities concerned may hear of it.

There is now a retreat patron who, on behalf of a certain deceased person, on the seventh day after death, the anniversary, or the death day, respectfully invites a number of Daoist priests to the spirit hall to perform a retreat for the salvation of the dead, a rite praying that the deceased be delivered. The seats have been solemnly arranged, and the retreat altar has been formally opened. The priests convey their sincerity to the Three Realms, relying on the Four Duty Merit Officers (Sizhi gongcao), the celestial officers then on duty, to proclaim it on their behalf. They pray that the guilty souls in the Ninefold Darkness (Jiuyou), the depths of the underworld, be rescued, so that the deceased may escape the cycle of the five paths. The City God, the God of the Soil, and the proper deities of the neighborhood shrines, the local guardian gods, together witness the merit of the retreat and help bring the good fruit of deliverance to completion. A notification dispatch (guandie), a document informing the deities of the purpose of the rite, is therefore first submitted to inform the various spirits, with the earnest request that the deities incline their hearing and examine the matter clearly.

The proclamation officer reads the notification dispatch aloud

The ritual master again opens the petition and declares:

The purpose of the retreat just held has already been written into the notification dispatch and read aloud in full. May the deities hear and carry it into effect, jointly assisting the affairs of the Jasper Altar (Yaotan), the altar ground of Daoist Zhaijiao, so that the hun-soul of the deceased may pass beyond the underworld. If the deities diligently extend their protection, the merit of the retreat can be brought to perfect completion. We earnestly ask the deities to hear and accept these prayers. We offer our devout wishes with the utmost reverence.

Burning of spirit money and paper horses, the notification dispatch, and the single petition

The written texts and hymns of praise are incinerated, the merit is dedicated, and after vows of goodness have been recited one withdraws from the altar.

A separate table of incense and flowers is then set out, together with one soul-summoning cloth, and the retreat patron is invited to offer incense.

Subsequently, the ritual master, holding the soul-summoning cloth, summons the spirit of the deceased. A note on the rite: the soul-summoning cloth is one zhang and two chi in length and is made of boiled silk.

We respectfully report to all the deities: the profound methods of the Dao gather what is subtle and minute, embrace the myriad things, and widely extend compassion; the spirits who govern the underworld likewise spread light throughout the realm of the Ninefold Darkness. Daoism has always attached great importance to the rites of recommending and delivering the dead, thereby manifesting the merit of rescuing and raising the deceased. So long as these mysterious liturgies (Keyi) can be reverently observed, one ought indeed to receive the protection of the deities.

Now, at the command of the patron of the purification rite, so-and-so, a purification offering is established to recommend and deliver the late so-and-so. The deceased has suddenly taken leave of the world and hurried onto the road into the underworld. The family, filled with deep grief and longing, earnestly gives voice to its sorrow. Accordingly, following the secretly transmitted rite, a spirit altar is solemnly established; precious offerings are arrayed in the home, and the complete liturgy is arranged in the dwelling. The Daoist Keyi are reverently performed, as all look upward for grace bestowed from the celestial realm; the jade Brahma chants are slowly intoned, inviting the immortals and Perfected to look down in favor. It is hoped that, by the power of forming affinity through the establishment of this purification rite, the grace of delivering the soul of the deceased may be received. We earnestly beg the deities to descend swiftly, to examine clearly, and to accept this rite: to remove the deceased’s register of offenses from the black ledgers of the underworld, so that the suffering soul may return to the proper path; to release the deceased from the punishments of the Ninefold Darkness, to dissolve accumulated transgressions, and to receive the grace of the Three Pure Ones (Sanqing, the highest divine realm venerated in Daoism). May the deities extinguish the sinful karma of the deceased and accumulate auspiciousness for later generations. May this devotion long remain manifest, and may the deities’ scrutiny be without error. This is respectfully reported.

A liturgy of solemn ceremonial dignity is then performed, leading the spirit of the deceased into the residence and installing the spirit seat. Along the way, a Daoist priest carries a bowl filled with pure water and sprinkles it with a willow branch, so as to cleanse the road and disperse impure Qi (vital energy), while reciting The Hidden Language of the Great Brahma, the Inner Sounds of the Various Heavens (a sacred vocalization used in Daoist Zhaijiao, or purification rituals). When the spirit seat is reached, the rite comes to an end.

The officiant in charge of the stone chime strikes the chime, and the chanting of the Hymn for Opening the Hall begins.

The ritual master reports:

We have respectfully heard that, although Heaven and Earth are long-enduring, there is a time when they overturn; although the sun and moon are lofty and bright, they too undergo waning and fullness. How much more so for a human life born within the Three Realms, whose endowed nature...

Although heaven and earth endure for a long time, a day will still come when they topple and overturn. Although the sun and moon are bright, lofty, and remote, they too pass through waning and waxing. How much more is this true of human life within the Three Realms, where inborn nature is bound by the Five Constants—benevolence, righteousness, propriety, wisdom, and faithfulness? How could one possibly escape the cycle of rebirth and be free of birth and death? Whatever has life must die, and whatever has begun must also come to an end. Thus Zhuang Zhou once reflected with feeling on his dream of becoming a butterfly, and Confucius, watching the waters that had already flowed past, sighed that time does not return. If even sages and worthies cannot escape birth and death, ordinary people can scarcely hope to evade it.

Now the sponsor of the rite, with a sincere heart, establishes a purification rite to offer posthumous merit for a certain person who has died. The deceased has suddenly left the human world and entered the dark road of the netherworld. The sponsor has given every sincere effort to preparing what the rite of deliverance requires, and for this reason a ritual assembly is specially held this evening. At this moment the ceremony is solemn. The ritual master and the company of Daoists gather together, jointly leading the departed soul to take refuge in the Three Treasures—the Dao (the Way), the Jing (scripture/classic), and the masters venerated in Daoism.

All who are present should be reverent and sincere in faith.

The Three Treasures are proclaimed, and refuge is guided.

It is declared to the departed soul: first, take refuge in the supreme Treasure of the Dao. The holy perfected of the ten directions and the Three Venerables of the Most High—the supreme divinities venerated in Daoism—have, through a hundred million kalpas, saved living beings, and they established the teaching before heaven and earth had yet taken form. Their compassion is vast, bringing relief to beings everywhere. Their jade-hued bodily forms and golden countenances should always be honored with faith and reverence.

With a sincere heart, take refuge in the Treasure of the Dao of the ten directions. May the departed soul arouse the resolve to dedicate merit and sincerely revere every Treasure of the Dao.

It is declared to the departed soul: second, take refuge in the supreme Treasure of the Jing. The numinous and wondrous scriptures treasured throughout the worlds of the ten directions include jade-character golden books, dragon chapters and phoenix seal script, together with thirty-six collections and eighteen thousand scriptural texts. They guide ordinary people who have lost their way, so that they may transcend the dusty world and reach the far shore of the Great Dao. Every line can extinguish karmic offenses, and every phrase can dissolve calamity. Whether in this life or in the life to come, they should be honored with faith and reverence.

With a sincere heart, take refuge in the Treasure of the Jing of the ten directions. May the departed soul’s understanding be opened, the meaning of the scriptures grasped, and the classics received, upheld, recited, and transmitted.

It is declared to the departed soul: third, take refuge in the supreme Treasure of the Masters. The great sages within the mysterious and wondrous, the Three Masters of high antiquity, the Perfected of Zhengyi (Orthodox Unity), the Teaching Lords of the Three Heavens, and the divine immortals of the worlds of the ten directions who have attained the Dao transmit the methods, uphold the scriptures, and teach and deliver beings of every kind. They are the true parents of living beings and the great physician-kings who heal them. Whether in this life or in the life to come, they should be honored with faith and reverence.

With single-minded sincerity and reverence, one takes refuge in the Great Sage of the Mysterious Center, the Three Masters of High Antiquity, the Perfected of Zhengyi (Orthodox Unity), the Teaching Lord of the Three Heavens, and the divine immortals of the worlds of the ten directions who have already attained the Dao (the Way). They transmit the methods of the Dao and uphold the Jing (scriptures/classics), guiding and delivering all living beings; they are the true parents of all beings, and the Great Physician-Kings who cure illness and relieve suffering. Whether in this life or in lives to come, one should always cherish faith and offer reverent worship.

With single-minded sincerity and reverence, one takes refuge in the Master Treasure of the ten directions. May the souls of the deceased universally ascend the bridge of the Law that leads to liberation, meeting no obstruction along the way.

Once More, an Invocation and Statement:

Respectfully it is held that the realm of Jade Void sends down and displays the mysterious and wondrous, broadly proclaiming the merit of salvation and deliverance; the classics preserved in the jade scripture-cases record the liturgical texts and solemnly set forth the rites for commending and delivering the souls of the dead, so that they may ascend to a good destination. Now, looking up to and following these secretly transmitted ritual models, we reverently carry them out, in order to comfort and deliver the departed. At this moment the wondrous sounds of the Jade Brahma are proclaimed, and the rites of the Jasper Code are performed according to the established form. The documents of the celestial realm and the cloud-seal talismanic script have already been announced for this wholesome affinity; the soul of the deceased suddenly mounts a carriage swift as a gale, and a special response likewise appears. May the soul of the deceased be examined and acknowledged in the Purple Empyrean (the celestial realm), and thereupon be delivered to Zhuling (the southern realm of immortals spoken of in Daoism). The names of the Three Treasures having already been heard, we now in sequence proclaim the titles of the venerable deities of the ten directions.

With single-minded sincerity and reverence, one pays homage to the Celestial Lord of the Nine Qi (vital energy) of the East (the celestial venerable who presides over the Nine Qi of the East) and to the divine immortals and the various numinous officers. One prostrates before the principal venerable of the East, the Honored Jade-Treasure Emperor Supreme. Holding the Azure-Florescence Standard (a piece of ceremonial regalia symbolizing welcome and guidance), he receives and leads this departed soul, causing it to proceed to rebirth in the realm of divine immortals.

With single-minded sincerity and reverence, one pays homage to the Celestial Lord of the Three Qi of the South and to the divine immortals and the various numinous officers. One prostrates before the principal venerable of the South, the Honored One of Mysterious Perfection and Myriad Blessings. Holding the Cinnabar-Cloud Standard, he receives and leads this departed soul, causing it to proceed to rebirth in the realm of divine immortals.

With single-minded sincerity and reverence, one pays homage to the Celestial Lord of the Seven Qi of the West and to the divine immortals and the various numinous officers. At this point the scriptural text reads, “Bowing the head to the Lord of the South, the Honored One of Mysterious Perfection and Myriad Blessings,” and states that, holding the Cinnabar-Cloud Standard, he receives and leads this departed soul, causing it to proceed to rebirth in the realm of divine immortals.

With single-minded sincerity and reverence, one pays homage to the Celestial Lord of the Seven Qi of the West and to the divine immortals and the various numinous officers. One prostrates before the principal venerable of the West, the Honored One of Great Wonder and Ultimate Extremity. Holding the Pure-Numinous Standard, he receives and leads this departed soul, causing it to proceed to rebirth in the realm of divine immortals.

With single-minded sincerity and reverence, one pays homage to the Celestial Lord of the Five Qi of the North and to the divine immortals and the various numinous officers. One prostrates before the principal venerable of the North, the Honored One of the Mysterious Heights and Jade Dawn. Holding the Mysterious-Numinous Standard, he receives and leads this departed soul, causing it to proceed to rebirth in the realm of divine immortals.

(In the original text the liturgical passage for the West appears in duplicate, and the first western passage still writes “Lord of the South,” “Honored One of Mysterious Perfection and Myriad Blessings,” and “Cinnabar-Cloud Standard”; the above is retained according to the original and has not been emended.)

With wholehearted devotion and sincere reverence, we pay homage to the Celestial Lord of Brahma-Qi (Fanqi Tianjun; Qi, vital energy) of the Northeast, together with all the immortals and spirit officers. We bow before the exalted deity who governs the Northeast: You are the Supreme Saintly Lord who guides and delivers immortals, holding the Green-Aurora Staff, receiving and leading this departed soul so that he may be reborn in the realm of the immortals.

With wholehearted devotion and sincere reverence, we pay homage to the Celestial Lord of Brahma-Qi of the Southeast, together with all the immortals and spirit officers. We bow before the exalted deity who governs the Southeast: You are the exalted deity who cherishes life and saves all living beings, holding the Crimson-Aurora Staff, receiving and leading this departed soul so that he may be reborn in the realm of the immortals.

With wholehearted devotion and sincere reverence, we pay homage to the Celestial Lord of Brahma-Qi of the Southwest, together with all the immortals and spirit officers. We bow before the exalted deity who governs the Southwest: You are the Supreme Spirit Void-August Sovereign, holding the Cavern-Spirit Staff, receiving and leading this departed soul so that he may be reborn in the realm of the immortals.

At this point the scripture (Jing) contains a further line: “With wholehearted devotion, the staff; receive and lead this departed soul. And rebirth in the realm of the immortals.” The sense of the wording appears incomplete. Read literally, it means that one devoutly holds the staff to receive and lead the departed soul, so that he may be reborn in the realm of the immortals.

With wholehearted devotion and sincere reverence, we pay homage to the Celestial Lord of Brahma-Qi of the Southwest, together with all the immortals and spirit officers. We bow before the exalted deity who governs the Southwest: You are the Supreme Spirit Void-August Sovereign, holding the Cavern-Spirit Staff, receiving and leading this departed soul so that he may be reborn in the realm of the immortals.

With wholehearted devotion and sincere reverence, we pay homage to the Celestial Lord of Brahma-Qi of the Northwest, together with all the immortals and spirit officers. We bow before the exalted deity who governs the Northwest: You are the Immeasurable Great-Florescence Sovereign, holding the Purple-Plume Staff, receiving and leading this departed soul so that he may be reborn in the realm of the immortals.

With wholehearted devotion and sincere reverence, we pay homage to the Celestial Lord of the Daluo Heaven above, together with all the immortals and spirit officers. We bow before the exalted deity who governs the realm above: You are the Jade-Void Luminous Emperor Sovereign, holding the Demon-Commanding Staff, receiving and leading this departed soul so that he may be reborn in the realm of the immortals.

With wholehearted devotion and sincere reverence, we pay homage to the August Lord of the Nine Earth-Ramparts below, together with all the immortals and spirit officers. We bow before the exalted deity who governs the realm below: You are the True Emperor, the Dongshen Sovereign (Cavern Spirit), holding the Spirit-Summoning Staff, receiving and leading this departed soul so that he may be reborn in the realm of the immortals.

Next, homage is paid to all the Celestial Worthies of the void worlds of the ten directions, and sincere repentance is made on behalf of the departed soul.

The rite of repentance is then performed.

We sincerely repent on behalf of the departed soul: we repent the offenses created by his bodily karma, and the boundless transgressions of bodily karma. Bodily karma means the karma produced by the actions of the body. Faults of this kind are many and hard to measure; in everyday conduct and in the coming and going of one’s actions, defilement and error may arise. We now repent devoutly on behalf of the departed soul.

The repentance then continues.

With wholehearted sincerity, repentance is offered on behalf of the departed soul for the karmic offenses created by the actions of the body. These offenses are boundless and immeasurable, beyond all counting: in everyday bearing and conduct, one has been stained by every kind of worldly defilement, has prized lavish adornment, has clung to ease and pleasure, and has lived in the world with arrogance and indulgence. Now, before the Great Compassionate Honored One (the honored deity of compassion), I set forth this repentance with a single mind. May the karmic offenses created by bodily action be eliminated and never arise again; may body and mind be pure, in accord with the Dao (the Way) of the immortals, and forever depart from the Three Realms (the Realm of Desire, the Realm of Form, and the Formless Realm).

With wholehearted sincerity, repentance is offered on behalf of the departed soul for the karmic offenses created by the mind. These offenses of thought are boundless and immeasurable, beyond all counting: anger and delight, love and hatred arise, and every kind of thought springs up from the heart; there is also craving desire, vain and delusive imagination, and jealousy of others. Now, before the Great Compassionate Honored One, I set forth this repentance with a single mind. May the karmic offenses created by the mind be eliminated and never arise again; may wisdom and understanding open forth in sudden clarity, penetrating the purport of the Rare and the Subtle (Xiyi, the profound and mysterious principle of the Dao).

With wholehearted sincerity, repentance is offered on behalf of the departed soul for the karmic offenses created by speech. These offenses of the mouth are boundless and immeasurable, beyond all counting: stirring up gossip and discord, speaking empty and untrue words, slandering the scriptures (Jing) and the teachings, devouring sentient living beings, and bringing shame and humiliation upon people of the world. Now, before the Great Compassionate Honored One, I set forth this repentance with a single mind. May the karmic offenses created by speech be eliminated and never arise again; may words of dispute and contention be cut off, and the true scriptures and teachings be constantly proclaimed.

With a single mind one bows the head to the ground, paying reverence and offering thanks to the Unsurpassed, Correct, and True Three Treasures (the Three Treasures venerated in Daoism: the Dao, the scriptures, and the masters).

One then intones The Great Dao, the Cavern Mystery (Dongxuan), and the Void.

One then chants the Hymn of the Three Paths and the Five Sufferings (a hymn concerning the sufferings endured by the dead).

One then, in a voice of grief, intones the invocation (setting forth prayers and petitions to the deities in a sorrowful tone).

Homage is paid to the true scriptures and the teachings.

With a single mind one bows the head to the ground, paying reverence and offering thanks to the Unsurpassed, Correct, and True Three Treasures.

One then intones The Great Dao, the Cavern Mystery, and the Void.

One then chants the Hymn of the Three Paths and the Five Sufferings.

One then, in a voice of grief, intones the invocation.

Previously the merit of the Ten Recitations, and the boundless good causes accumulated thereby, has already been extolled. The sole wish is that the departed soul may pass into the heavenly realms: flower platforms and flower canopies will come to meet it among the clouds, and precious standards and precious banners will lead the way through the air. May the departed soul ever listen to the true scriptures (Jing) beneath the Qianlin trees, and hear from afar the pure and elegant Brahma-tones beside the Pool of the Precious Moon. The many offenses committed in life will from this time be extinguished, and the causes and conditions for falling after death into the Three Paths—the three evil destinies of hell, hungry ghosts, and animals—will likewise thereby be released. May the departed soul ride dragons and cranes, roaming freely through the heavenly realms at the farthest reach of the ten directions; comprehend the Great Dao (the Way), ascend to the realm of immortals and perfected ones, and dwell at ease above the Three Pure Ones (Sanqing), the highest heavenly realms venerated in Daoism. May these blessings extend to the living, and also plant good fruits for the life to come. Let it not be as it is now, when we are so quickly parted from one another. We respectfully entreat the assembled sages and perfected ones to discern our sincerity, and may all beings possessed of awareness and life together ascend the orthodox Way.

Merit is then transferred to the departed soul, a text of good words is recited, and one withdraws.

Afterward, in the quiet of the night, one comes before the Mysterious Master—the ritual master, or the deity or perfected being, venerated in the sacred arena—sings praises, and performs the processional rite. The ritual company leads the assembly down the steps and forms ranks before the lamps of the Ninefold Darkness. The hell-lamps of the Ninefold Darkness are then lit.

Water is next consecrated, the water being empowered according to the rite; one ascends the altar, faces west upon it, invites the Three Masters—the three honored masters summoned in the rite—to descend, and reads aloud the ritual text for establishing the altar and expounding the precepts.

On the second day, after the steps have been swept, ranks are formed before the lamps of the Ninefold Darkness. The hell-lamps of the Ninefold Darkness are then lit, the water is consecrated, one ascends the altar, faces west to invite the Three Masters, and reads aloud the ritual text for establishing the altar and expounding the precepts.

On the morning of the second day, praises are sung and the processional rite is performed; the Keyi (liturgy) is read aloud and the divine officers are summoned, everything proceeding according to the regular rite.

Near noon, the rite is carried out as usual. In the quiet of the night the processional rite continues and the liturgy is read aloud. After three invocations and three acts of worship have been completed, a Daoist priest is sent to invite the thirty-six Numinous Officers of Memorial Presentation, the divine generals charged with protecting and transmitting memorials, and incense, tea, wine, and fruit are offered. The ritual master then takes his place, formally summons the divine officers, performs worship, and submits the Fengdu Memorial for Delivering the Dead, a memorial praying that the divine offices of Fengdu save and deliver the departed soul. The text of the memorial is then read aloud, the divine officers are dispatched to carry out the ritual service, and the Great Rite of Thanksgiving is performed according to the rite. One then goes below the steps to receive the memorial and burns it. While the memorial is burned, the corresponding scripture is recited, the merit is transferred to the departed soul, a text of good words is recited, and one withdraws.

When the rite ends, it is about the first watch, the first watch of the evening. The altar is dispersed in the regular manner, and the Three Masters are then seen off.

One next comes before the Mysterious Master and, as usual, makes a request and a report.

At the beginning of the second watch, when the second watch of the night begins, one comes before the departed soul and invites it to bathe. The ritual master then makes invocation and report, inviting the departed soul to proceed to the bath hall.

The prayer says: The Yellow Springs are dark, dim, and bewildering, turbid, filthy, and stagnant, so that the hun-soul and Shen (spirit) are defiled; the dark underworld is gloomy, secluded, and deep, accumulating filth…

One then again comes before the Mysterious Master and, as usual, makes a request and a report.

The original text breaks off at “accumulating filth,” and what follows is missing.

At the very beginning of the second watch, one goes before the spirit of the deceased and invites the deceased to proceed to the bath hall.

The ritual master then proclaims and invites the spirit of the deceased to proceed to the bath hall:

The Yellow Springs are dark and bewildering. Turbid Qi (vital energy) congeals and stagnates, staining the hun-soul and Shen (spirit). The black earth is gloomy; filth accumulates and buries the spiritual nature. The deceased sinks into the dim, endless night and can scarcely ascend. Therefore Taishang (a supreme deity of Daoism), in compassion and mercy, and Yuanhuang (a supreme deity of Daoism), in pity for all beings, transmitted the method of washing away the toil of the world’s dust and proclaimed the Keyi (liturgy) of bathing and of refining and deliverance, so that the net of karmic obstructions might be severed and the roots of sinful karma dissolved.

Now the precious chamber has been solemnly arranged, and pure orchid bathwater has been prepared. In accordance with the rite of bathing with the five fragrances, and with the regulations of the Three Registers (Sanlu; the transmission lineages and liturgies by which Daoism confers its registers) for saving and delivering the deceased, we respectfully invite the deceased, So-and-so, to go to the bath chamber and bathe, washing away impurity and transforming turbid Qi into pure Qi. When the bath is finished, please set your clothing in order and return to your original place to hear the teaching.

The ritual personnel then lead the spirit of the deceased to the bath chamber. Along the way a Daoist priest sprinkles purifying water and recites the Inner Sounds of the Various Heavens, the Hidden Language of the Great Brahma (Zhutian neiyin dafan yinyu; sacred sounds used in Daoism for invocation and purification), clearing the path ahead until the bath chamber is reached. This rite comes to an end.

A Daoist priest then comes beside the bathing basin. Beginning from the southwest, he stirs the water leftward thirty-two times with a wooden ladle while reciting the incantation for bathing and sweeping away impurity:

“Heaven is clear and Qi is pure; the light of the five colors descends upon the bath water.”

This rite comes to an end.

A Daoist priest then comes beside the bathing basin. Beginning from the southwest, he stirs the water leftward thirty-two times with a wooden ladle while reciting the incantation for bathing and sweeping away impurity:

“Heaven is clear and Qi is pure; the five colors shine bright. The sun and moon pour forth their radiance, washing, refining, and transforming the bodily form. Wondrous fluids cleanse within the body; fragrant broth refines and nourishes Jing (essence) and Qi. Radiance shines through all and casts its light upon Shangqing (the pure celestial realm spoken of in Daoism). Qi takes on no dust or filth, and the storehouses of the five viscera receive numinous Qi. Sinful karma is destroyed in the Three Paths (Santu; the three realms of suffering spoken of in Daoism), and misfortune disperses in the Nine Darknesses (Jiuming; the dark underworld). The roots of evil are cut off, and blessings and felicity arise of themselves. The great vow made this day has in every respect been clearly reported. The body and mind of the deceased receive deliverance and ascend into the palace court where the Celestial Emperor dwells.”

One then further recites the incantation for bathing and refining the True:

“The lofty perfected of Taishang are the Jing and Qi of the Nine Numina. They cause the hun and po souls to soar aloft and become immortal, ascending to the Purple Court (Ziting; the immortal realm of Daoism). Bathing in the Flower Pool, both body and Shen grow clear and pure. Jing and Qi penetrate the Great Void, and the myriad movements of Qi arise of themselves.”

The ritual master then recites the great incantation of bathing and of Danyang refining and deliverance of the souls of the dead:

“The age of Longhan is vast and boundless, without form and without name. After countless long kalpas have passed, the imperial Dao (the Way) opens, and heaven and earth are clear and bright. The lamps of Shen illuminate, and the Qi of Shen grows clear. Jing and Qi penetrate the Great Void, and the myriad movements of Qi arise of themselves.”

The ritual master then recites the Great Incantation of Bathing in Danyang and Refining and Delivering the Souls of the Dead.

In the age of Longhan, heaven and earth were vast and wide; the myriad things had neither form nor name. Only after countless kalpas did the Dao (the Way) of Heaven open forth a clear and bright world. The divine lamps shone with radiance, and the nine hun (the souls of the deceased) breathed forth Jing (essence) and Qi (vital energy). The Jade Void (Yuxu, the pure, lofty, and remote celestial realm) was luminous and crystal-clear, and the Great Aurora was bright, high, and far. The Celestial Worthy of Primordial Beginning opened the transformation of the myriad things, and the spirits of the many heavens appeared together. The Three Origins (Sanyuan—the Upper, Middle, and Lower Origins) guided and nourished them, while the Yin-Yang of heaven and earth gathered in and sustained life. Those already delivered continued to attain deliverance, and those not yet accomplished were likewise brought to accomplishment; the dead received transformative rebirth, and the withered flourished anew. All things that fly, creep, and breathe, together with every soul in the dark and hidden realms, were included. Every life conceived and nurtured in the womb could obtain new birth. The allotted span of the deceased had reached its end, and their hun returned to the Three Pure Ones (Sanqing, the highest celestial realm of Daoism); their po, having undergone refinement and deliverance, had their bodily forms transformed in the Southern Palace (Nangong, the celestial palace that presides over refinement and deliverance). This day is a day of great auspiciousness, and all beings will obtain light. The Five Emperors examine and shine upon them, proclaiming this universally to the myriad spirits. The gods of heaven and earth, together with the divinities of the river sources in every place, of the Five Marchmounts and Four Waterways (the Five Marchmounts and the four great rivers), and of the famous mountains and grotto-heavens, and even the Limitless Great Sages and the Supremely True Venerable Gods, endlessly watch over and universally deliver all living beings. The ties of the deceased to the dark underworld are severed, and their names are registered in the Mysterious Capital (Xuandu, the celestial offices of the Daoist heavens). The host of gods together shine down upon them; let every spirit hear.

Next, just as in the rite of the “Three Openings,” the Daoist assembly chants the Hymn of Bathing in the Eastern Well and brings out the Scripture of the Diagrams of the Twenty-Four Births.

The waters of the Heavenly River pour into the Eastern Well (the well of the celestial realm), and within the water are held the Jing and Qi of the Stone Radiance and the Water Mother. Perfect radiance brushes and illumines the numinous luminaries, and a mysterious sheen is clear and bright. The Celestial Worthy of Primordial Beginning parts the layered darkness of night, and celestial beings appear together with the moon. After the souls of the dead have been bathed, the Scripture of the Diagrams of the Twenty-Four Births is chanted:

The waters of the Heavenly River pour into the Eastern Well, and within the water are held the Jing and Qi of the Stone Radiance and the Water Mother. Perfect radiance brushes and illumines the numinous luminaries, and a mysterious sheen is clear and bright. The Celestial Worthy of Primordial Beginning parts the layered darkness of night, and celestial beings appear together with the moon. The souls of the dead bathe at the Orchid Pool (the bathing pool of the celestial realm), while a dragon bears upon its back a water vessel tied with a long rope. Golden lads scatter fragrant flowers, and jade maidens spread the Jing and Qi of the Five Stars. The souls of the dead wash their bodies clean, put on cap and sash, and bathe and purify themselves in the Jade Ford (the immortal fluid of the celestial realm); through refinement and deliverance they achieve the forms of the Five Immortals. A rare fragrance issues from their bodies, and the myriad gods descend to welcome them; the souls of the dead ride upon radiant light and ascend to the high heavens.

Next, the Daoist assembly chants, and the ritual service is dispersed.

Next, the curtains hung on the inner side are rolled up.

When the bathing rite has ended, the ritual master recites the Incantation of Cap and Sash:

The Five Turbidities (the five defilements that cause beings to sink and fall) have already been washed clean, and the Eight Effulgences (the celestial lights and scenes spoken of in Daoism) have already been made manifest. Today the deceased receive refinement and deliverance; their offenses are removed and their blessings increase. From this time on they will long stand ranked with the Five Emperors and be equal with the realm of numinous brightness in the heavens.

Next, the curtains on the outer side are rolled up.

Next, the Daoist assembly chants the Hymn of Ritual Water Delivering Souls.

Now the rite of bathing and cleansing has been completed, and the solemn preparations for purity have likewise been made. Clad in garments as brilliant as a rainbow and filled with fragrance, one leaves the chamber with slow, light steps. Before the sacred presence of the Three Worthies (the three deities venerated in Daoism, ordinarily the Three Pure Ones [Sanqing]), please proclaim the liturgical text of the ninefold covenant oath, and let the assembly of Daoists intone the Hymn of Dharma-Water for Delivering Souls (a hymn of praise whereby dharma-water saves and delivers the souls of the dead).

Now the rite of bathing and cleansing has been completed, and the solemn preparations for purity have likewise been made. Clad in garments as brilliant as a rainbow and filled with fragrance, one leaves the chamber with slow, light steps. Before the sacred presence of the Three Worthies, please proclaim the “Keyi (liturgy) of the Nine Keys” (the nine-key liturgy referred to in the ritual text). Through the transmission of precepts and the reception of Fulu (talismans and registers), the souls of the dead are brought to transcend the mundane and enter the sacred realm; it is hoped that they will thereby attain the supreme fruit of the Dao and soon receive the special karmic conditions of salvation and deliverance. If the spiritual souls of the deceased are still present, may they bow and heed the welcome and guidance.

Next, the ritual service of welcoming and guiding the souls of the dead is performed. Along the way, one Daoist priest is assigned to sprinkle purifying water while reciting the hidden words in the sacred speech of the various heavens. After the ritual procession reaches the side of the images of the Three Pure Ones, facing the northeast corner they set out an incense-and-flower table, a kneeling mat, together with a hand censer and a small table. A kneeling mat is placed before the incense-and-flower table, so that the souls of the dead may stand at the place of the mat to hear the teaching.

Next, the ritual master offers the opening declaration (stating to the deities the circumstances of the ritual service).

We respectfully entreat the supreme sages of the Three Pure Ones (Sanqing) and the numinous immortals of the ultimate realms of the ten directions to extend their discerning regard and protection, and to perceive the devout and earnest intentions of our hearts. Now the deceased, so-and-so, has bathed and been purified and has set his appearance in order, and will reverently receive refuge and the true precepts before the throne of the Most High (Taishang, the Daoist honorific for the supreme deity). One ought therefore to rectify body and mind and reverently observe the teachings and ritual regulations, and must not show any manner of negligence, lest it impair the efficacy of the blessings and ritual deliverance sought for the deceased.

In former times, the Celestial Worthy of Primordial Beginning, in the Great Hall of Blessings within the Garden of Fragrant Groves, expounded to the immortal hosts of the various heavens, the sovereigns of the Three Realms, and all the spirits the causes and conditions of birth and death, the merits and faults of good and evil, and the destinies of former lives.

At that time the Perfected One Who Instructs on Suffering memorialized the Celestial Worthy, saying: “I see that the souls of the dead in the dark hells and in the Northern Bureau of Luofeng all sink into suffering. Some climb trees of swords, and some tread mountains of blades; some endure being pounded in stone mortars and crushed beneath millstones, and some are cast into boiling cauldrons or furnaces of charcoal fire. Their bodies are torn apart, blood and flesh streaming, dying and coming to life again without cease, day and night. Only one among them shows no fear in his expression. He walks through the prison yet is not harmed in the slightest; he comes and goes freely, the bitter tortures cannot injure him, and an auspicious radiance of Qi (vital energy) protects his person. I do not understand what good deeds and blessed recompense this person possesses.”

The Celestial Worthy said: “Excellent, excellent. It is because, while this person was alive, he revered the Great Dao (the Way) in his heart and was single-mindedly devoted to goodness. He had received and upheld the Wondrous Precepts of the Nine Truths, the precepts of Daoism, and the True Talisman for Deliverance from Suffering, a Fulu (talismans and registers) used to save beings from affliction. He wore the numinous talisman upon his person and maintained right mindfulness without ever slackening. Therefore his departed soul is peaceful and at ease. Even in passing through the hells, he does not suffer the pains of transmigration; his name is struck from the dark registers of the underworld, so that he may forever behold the light, ascend to the Southern Palace, and in the end attain the fruit of immortality.”

Now the Three Pure Ones sit solemnly upon the throne, and the host of sages descends into the hall. In accordance with the ritual regulations, we transmit the precepts to the departed spirit. We earnestly ask that the departed spirit, after receiving them, revere and cultivate these precepts. In this way one may forever leave the dark underworld, ascend to a realm of peace and joy, be exempt from the punishments of the dark prison, and obtain a pure and blessed destiny. We also earnestly ask the sage hosts to bestow blessings and secretly protect the family of the deceased. Carefully following the Keyi (liturgy) and having prepared the ritual procedures in full, we transmit the Jing (scripture/classic) and the precepts to the departed spirit. We respectfully invite the departed spirit to quiet the mind, receive instruction, and listen attentively to the sacred words.

Then the one who holds the qing strikes the qing and chants the recitation, and everyone present takes part with a respectful and devout heart.

Next comes taking refuge in the Three Treasures—in Daoism, the Dao (the Way), the Jing (scripture/classic), and the Master.

The departed spirit is then addressed: taking refuge in the Three Treasures is a merit that uproots karmic offenses and relieves suffering, and its depth is beyond words. It is now transmitted in due order according to the ritual procedure of the Celestial Worthy. May the departed spirit remain composed and at ease, receive it with full attention, and listen carefully.

The Nine True Precepts—nine precepts for cultivating the true—are then explained to the departed spirit.

First, one who receives the Precept of Initial Truth does not kill and does not steal, and treats others with a mind of equality. In a future rebirth, one will obtain intelligence and wisdom; this must be kept firmly in mind and must not be violated.

Second, one who receives the Precept of Recollecting the True does not engage in licentiousness or craving, and does not cling to wrong views. In a future rebirth, one will obtain intelligence and wisdom; this must be kept firmly in mind and must not be violated.

Third, one who receives and upholds the Precept of the True neither envies nor is jealous, and does not take unrighteous wealth. In a future rebirth, one will be born into a household of wealth, honor, and high station; this must be kept firmly in mind and must not be violated.

Fourth, one who receives the Precept of Guarding the True constantly harbors good thoughts and does not deceive or mislead others. In a future rebirth, one will obtain good fortune and ease; this must be kept firmly in mind and must not be violated.

Fifth, one who receives the Precept of Protecting the True does not drink alcohol or eat meat, and does not kill living beings. In a future rebirth, one will obtain purity and tranquility; this must be kept firmly in mind and must not be violated.

Sixth, one who receives the Precept of Cultivating the True holds all living beings in mind and awakens to the Great Dao. In a future rebirth, one will possess a dharma-body and a good nature; this must be kept firmly in mind and must not be violated.

Seventh, one who receives the Precept of Realizing the True honors the methods of the Dao, accumulates merit and blessings, and observes the fast. In a future rebirth, one will be fully endowed with the ten marks (the original text does not explain what the “ten marks” are); this must be kept firmly in mind and must not be violated.

Eighth, one who receives the Precept of Attaining the True humbles the self and saves others, and does not commit various evil acts. In a future rebirth, one will encounter the teaching of the Great Dao; this must be kept firmly in mind and must not be violated.

Ninth, one who receives the Fast of Ascending to the True (the wording of the original is incomplete here and does not state the content of the precept). In a future rebirth, one will be fully endowed with the ten marks; this must be kept firmly in mind and must not be violated.

At the end of the original text, the eighth item, “receiving the Precept of Attaining the True,” is repeated.

Ninth, those who have received the Dengzhen Precepts—the precepts undertaken by cultivators of the Dao (the Way)—should honor their master’s teaching, remain diligent from beginning to end, and never grow lax. When they are reborn in a future life, they will encounter and receive the vast orthodox Dharma. They must hold firmly to the precepts and not transgress them.

What has been proclaimed above is the Nine Perfected Wondrous Precepts, nine precious precepts of cultivation, all personally expounded by the Most High. After the precepts have been received, one should restrain body and mind and examine the spirit (Shen) and soul. The precepts are exacting, and the prohibitions are of the utmost importance. By the power of the Nine Perfected Wondrous Precepts, the departed soul may forever escape the peril of the Five Sufferings, proceed directly to the Southern Palace, and ascend into the Purple Prefecture. Golden Lads will then come to guide it, and Jade Maidens will welcome it, so that it may enjoy peace, joy, and carefree freedom.

The Unsurpassed Treasure of the Dao, the Supreme Sages of the Ten Directions, and the Three Venerables of the Most High have, through hundreds of millions of kalpas, continually saved living beings and established the teaching. Their compassion is vast, and they universally aid all beings. Their jade-like bearing and golden Dharma-forms should be believed in and revered at all times.

With a sincere heart, take refuge in the Treasure of the Dao of the Ten Directions. May the departed soul arouse the mind of merit-dedication and, with single-hearted devotion, believe in and revere every Treasure of the Dao.

It is proclaimed to the departed soul: the second refuge is refuge in the Unsurpassed Treasure of the Scriptures (Jing). The numinous writings treasured throughout the worlds of the ten directions—including jade characters and golden books, dragon script and phoenix seal-script, together with the thirty-six divisions and the eighteen thousand scriptural texts—can guide ordinary people who have lost their way and enable them to ascend to the far shore of liberation. Every line of the scripture can eliminate karmic offenses, and every sentence can dispel calamity. In this life and in lives to come, they should be believed in and revered.

With a sincere heart, take refuge in the dragon script and phoenix seal-script of the ten directions, and in the thirty-six divisions and the eighteen thousand scriptural texts. These scriptures guide ordinary people who have lost their way and enable them to ascend to the far shore of liberation; every line can eliminate karmic offenses, and every sentence can dispel calamity. Whether in this life or in lives to come, they should be believed in and revered.

With a sincere heart, take refuge in the Treasure of the Scriptures of the Ten Directions. May the departed soul’s mind be opened and the meaning of the scriptures understood, so that it may uphold, recite, and transmit them.

It is proclaimed to the departed soul: the third refuge is refuge in the Unsurpassed Treasure of the Masters. The Great Sage of the Mysterious Center, the Three Masters of Lingbao, the Perfected of Zhengyi (Orthodox Unity), the Teaching Lord of the Three Heavens, and the divine immortals who have attained the Dao throughout the worlds of the ten directions have all transmitted the methods of the Dao and the scriptures, guiding and delivering beings of every kind. They are true parents, and also the great physician-kings who heal living beings. In this life and in lives to come, they should be believed in and revered.

With a sincere heart, take refuge in the Treasure of the Masters of the Ten Directions. May the departed soul universally ascend the Dharma Bridge—the path symbolizing deliverance through cultivation—meeting no obstruction along the way.

Next, the ritual master once again offers invocation and announcement.

The “Three Refuges” set forth earlier originate in the first year of the Supreme Sovereign: the Celestial Worthy manifested a nine-colored radiance that shone throughout the great assembly of all the heavens and all the lands. All who were present saw the various retributions of sin and blessing, and from this they understood that the Dao (the Way) is made plain through human teaching, while human beings establish themselves by following the Dao. You should cultivate the practice, concentrating your minds and guarding your thoughts. I will expound for you the Nine True Wondrous Precepts, the Golden Register White Slips (documents recording the precepts), and the True Talisman for Saving from Suffering (a Fulu, or talisman and register, used to deliver the souls of the dead). You must receive them with reverence and observe them with care; do not grow slack or treat them lightly. In this way you can attain the freedom of Wuwei (non-action).

The Celestial Worthy established the teaching in order to rescue sentient beings sunk in suffering. Look upon the dark reaches of Luofeng (the underworld as spoken of in Daoism) and the hell-prisons beneath the nine earths: there sentient beings undergo punishment and suffering, cycling in retribution through ten thousand deaths and a thousand births, without cease. Moved by compassion and pity for sentient beings, the Celestial Worthy therefore summoned the Lad of Ninefold Light and the Perfected One Who Saves from Suffering, and entrusted to them the Nine True Wondrous Precepts and the spirit talismans of the Golden Register, so as to deliver the guilty souls of the dead, free them from suffering, and grant them liberation, that each might be ferried on to rebirth and enter the realm of light.

Now, in accordance with the sacred Keyi (liturgy), the spirit talismans and the precepts are transmitted. Once the souls of the departed have paid homage and received them, their spirit-consciousness may pass on to rebirth; the resentments accumulated after death, and the enmities formed in life, may also be dissolved thereby. We pray that the Jade Maidens Who Attend the Scriptures, the Spirit Lads Who Guard the Precepts, the Divine Kings Who Soar Through Heaven, and the Mighty Warriors of Vast Heaven will go throughout the boundless worlds and the hells of the Nine Darknesses, coming to the Twenty-Four Bureaus and the Thirty-Six Offices, to strike the names of the departed from the black registers of the underworld, erase the records of their sins, open the dark gates of the Long Night, and show them the road that leads to Wuwei. May the souls of the departed ever roam and feast in the palaces of the Nine Heavens, and forever enjoy carefree freedom in the heavenly realms at the farthest reaches of the eight directions.

Fearing, moreover, that the merit is not yet complete and that the rite still falls short, we once more proclaim and establish a covenant before the assembled sages on behalf of the souls of the departed, and issue the Altar Writs of the Nine Darknesses (documents certifying the rite of deliverance) as proof of the merit of this Zhaijiao (purification ritual). The True Talismans of the Golden Register will likewise serve as clear credentials. We hope the souls of the departed may receive these efficacious ritual documents and, by means of them, obtain a destination for rebirth: the courts of the underworld will no longer detain them, while the heavenly realm offers a state of freedom and peaceful joy. May all of this be clearly conveyed, so that everyone may know.

Then the ritual master reverently raised the true-talisman white slip (the talisman slip used in the rite for delivering the dead) and announced: “This white slip was already read out to the Three Treasures (the three honored ones venerated in Daoism) when the altar was dispersed, and it will not be read out again now.”

He then offered this wish: “May the soul of the departed receive and uphold the Golden Register white slip, forever take leave of the realm of darkness, and ascend directly to the Southern Palace (the place where the departed are delivered and raised in rank); may that soul no longer be bound by delusion and clinging, and in the end realize the fruit of free and unfettered ease.” When the announcement was finished, the white slip was handed over and placed on the altar table of the departed.

He then directed a Daoist priest to read aloud the dispatch of the Altar of the Ninefold Darkness (the document used in the Ninefold Darkness purification rite).

After the reading, the ritual master announced over the document: “May the soul of the departed receive and uphold the Yellow Register purification rite (the Yellow Register rite for delivering the dead) and the dispatch of the Altar of the Ninefold Darkness. The rite having now been brought to completion, the departed may take this document as proof; the offices of the underworld will detain them no longer, and the earthly courts will forever cancel the registers of their offenses; their souls and Shen (spirit) will be delivered, and their spiritual awareness will be clear. Now, in the presence of the Dao (the Way), all is just as has been declared.” When the announcement was finished, the document was handed over and placed on the altar table of the departed.

Next came the opening address (a statement to the deities of the reason for the rite), and the liturgy entered the veneration of the Ten Perfected (ten perfected beings).

“We respectfully report to the Primordial Sage of High Dawn (a deity venerated in Daoism): You have already manifested compassion and carried out deliverance; souls of the departed sunk in the dark underworld truly must rely on the power of vast merit if they are to be rescued. We reverently perform the rite according to the luminous scriptural Keyi (liturgy), trusting that the hidden souls will thereby receive aid. We have now set forth the Great Cavern Keyi and respectfully invite the deities of the high heavens to descend and grant their protection. The departed are about to be delivered and ascend to the Southern Palace, and the Northern Bureau (the underworld administration) will also examine their offenses, at which time their names may be struck from the registers of the dead. We rejoice that the deities have clearly assembled and broadly extend their wondrous shelter. We have already chanted the honored names of the Three Treasures, and we now proceed to the veneration of the Ten Perfected.”

Next came the veneration of the Ten Perfected:

“With utmost sincerity we take refuge and pay homage to the Perfected of the Still Realm, of the boundless kingdom—gracious, still, and majestic—of the Eastern Realm of the Flourishing Forest. May you universally deliver the souls of the dead, so that the many departed may forever leave the suffering of the Three Paths (the three realms of suffering: the hells, hungry ghosts, and animals).” The same formula follows at each station below, and all respond in unison: “so that the many departed may forever leave the suffering of the Three Paths.”

“With utmost sincerity we take refuge and pay homage to the Perfected Elder, of the boundless kingdom—upright in transformation and majestic—of the Southern Realm of Brahma Heaven. May you universally deliver the souls of the dead, so that they may forever leave the suffering of the Three Paths.”

With a heart of utmost sincerity I take refuge and bow in homage, within the western realm of Golden Radiance, to that incomparably majestic boundless land of Wuji (the Infinite), which benefits all living beings, and to the Perfected One (zhenren) of the Dharma Treasure. May you universally deliver the souls of the dead, so that they forever leave the sufferings of the Three Paths (santu).

With a heart of utmost sincerity I take refuge and bow in homage, within the western realm of Golden Radiance, to that incomparably majestic boundless land of Wuji, which benefits all living beings, and to the Perfected One of the Dharma Treasure. May you universally deliver the souls of the dead, so that they forever leave the sufferings of the Three Paths.

With a heart of utmost sincerity I take refuge and bow in homage, within the northern realm of True Stability, to that boundless land of Wuji made majestic for the deliverance of all living beings, and to the Perfected One Who Saves from Suffering. May you universally deliver the souls of the dead, so that they forever leave the sufferings of the Three Paths.

With a heart of utmost sincerity I take refuge and bow in homage, within the northeastern realm of Lasting Joy, to the boundless land of Wuji, majestic throughout, and to the Perfected One of Wondrous Sound. May you universally deliver the souls of the dead, so that they forever leave the sufferings of the Three Paths.

With a heart of utmost sincerity I take refuge and bow in homage, within the southeastern realm of Azure Rosy Clouds, to the boundless land of Wuji, wondrously serene and majestic, and to the Perfected One of True Stability. May you universally deliver the souls of the dead, so that they forever leave the sufferings of the Three Paths.

With a heart of utmost sincerity I take refuge and bow in homage, within the southwestern realm of Radiant Truth, to that incomparably majestic boundless land of Wuji, which delivers living beings by skillful means, and to the Perfected One of Jasper Radiance. May you universally deliver the souls of the dead, so that they forever leave the sufferings of the Three Paths.

With a heart of utmost sincerity I take refuge and bow in homage, within the northwestern realm of the Wondrous Dao (the Way), to the boundless land of Wuji made majestic by true immortals, and to the Perfected One Who Relieves Suffering. May you universally deliver the souls of the dead, so that they forever leave the sufferings of the Three Paths.

With a heart of utmost sincerity I take refuge and bow in homage, within the upper realm of the Primordial Capital, to the boundless land of Wuji majestic amid the purple empyrean, and to the Perfected One of Wondrous Practice. May you universally deliver the souls of the dead, so that they forever leave the sufferings of the Three Paths.

With a heart of utmost sincerity I take refuge and bow in homage, within the lower Cinnabar Realm borne upon the waters, to the boundless land of Wuji majestic as a pure land, and to the Perfected One of Wondrous Practice. May you universally deliver the souls of the dead, so that they forever leave the sufferings of the Three Paths.

With a heart of utmost sincerity I take refuge and bow in homage, within the lower Cinnabar Realm borne upon the waters, to the boundless land of Wuji majestic as a pure land, and to the Perfected One of Taiji (Supreme Ultimate). May you universally deliver the souls of the dead, so that they forever leave the sufferings of the Three Paths.

One then chants in homage to all the Perfected Ones in the realms of empty space throughout the ten directions, and sincerely repents on behalf of the departed spirits.

One then kneels at length in repentance.

Here the “Three Paths” refers to the realms of suffering endured by the souls of the dead, a common expression in Daoist Zhaijiao (purification ritual) Keyi (liturgy). “Zhixin guiming li” means to take refuge and offer worship with a single-minded and utterly sincere heart.

With utmost sincerity we repent. On behalf of the departed souls, we repent of the offenses of greed, anger, and ignorance, and of the faults of sexual misconduct, theft, and the taking of life. We also repent of slandering the scriptures, destroying the teachings, refusing to take refuge, slighting the Great Dao (the Way), turning away from the true Dao, and breaking sacred vows. The body and mind of human beings are never free of deluded thoughts, and the ears and eyes are constantly drawn by craving. The roots of karmic offenses across the three times of past, present, and future are beyond all measure. Today we bring forth the resolve to repent, praying that former obstacles and afflictions may be removed. The words of repentance have been set forth before the Dao; the host of sages will surely examine them clearly and be present to witness them.

With utmost sincerity we repent once more: the offenses of the ear, nose, tongue, body, and mind, and the faults created by the six sense faculties, the six desires, and the six passions. The sounds of strings and pipes please the ear, yet they easily lead one away from the true Dao. We pray that former obstacles and afflictions may be removed. The words of repentance have been set forth before the Dao; the host of sages will surely examine them clearly and be present to witness them.

With utmost sincerity we repent once more: the offenses of the ear, nose, tongue, body, and mind, and the faults created by the six sense faculties (eye, ear, nose, tongue, body, and mind), the six desires, and the six passions. To indulge in the music of strings and pipes is easily to grow distant from the true Dao; brilliant and profuse colors are not the colors of purity and rectitude. People vie to wear the fragrances of orchid and musk, and compete to ride in carriages and on horseback, galloping about in display. Food and drink that are overly pungent and sweet injure life; joy and anger without constancy likewise shorten the span of years. The six sense faculties often lead people toward ruin, while the Three Treasures—the Dao, the Jing (scripture/classic), and the Master—constantly open the gate of salvation. Now, before the sages, all openly confess the faults of the past and together pray that the roots of karmic offenses may be entirely removed.

With utmost sincerity we bow our heads to the ground, paying homage and giving thanks to the Unsurpassed, Correct, and True Three Treasures.

Next, the Hymn of the Three Paths and Five Sufferings is chanted (a hymn singing of the three evil destinies and their sufferings).

Next, the Hymn of the Three Openings is recited.

The merit of the ritual performed up to this point is now complete. We respectfully invite the departed souls to look down, examine, and be present. May the departed ascend into the Purple Palace (the palaces of the immortal realm spoken of in Daoism), and may their Shen (spirit) dwell in peace in Zhuling (the realm of salvation referred to in Daoist rituals for the deliverance of the dead), roaming freely through the immortal realms of the ten directions and abiding at ease within the Three Pure Ones (Sanqing), the highest sacred realm venerated in Daoism. May blessings flow to those still living, and joy extend to clan and kin; may all living beings ascend to the far shore of attaining the Dao and liberation.

Next, a rite is performed to lead and invite the departed souls back to the spirit seat (the seat where the tablet of the deceased is placed, or that stands for the deceased), and to enshrine them there properly.

Next, the ritual master makes the opening declaration (setting forth the intent of the rite before the deities).

We have now paid homage to the Three Treasures—the Dao, the Jing (scripture/classic), and the Master—and this extraordinary ritual has been brought to full completion. Everyone should receive the instruction of the ceremony with reverence and undivided attention, and carry it out sincerely with a heart of awe. The offering places are then set out, the sacrificial gifts arranged in order, and fragrant and excellent offerings presented, as we await the full completion of the merit of this ritual. Now we recite for the departed souls the “Spell of the Dharma-Food of Precious Light and Flowing Jing (essence) of the Sacred Realm of Jade Clarity”:

Turning back, we gaze up at the perfected Luotian, the circular Net of Heaven, receive its light, and draw in the subtle, numinous fragrance. The hun and po are gathered and held fast, and the seven po are settled; with concentrated thought we seek to align ourselves, so that mind and Shen (spirit) come to rest in the realm of centered rectitude. Whether walking or remaining still, we take emptiness and non-being as our standard; even in sleep and rest we can dwell securely in immortal chambers like fine jade. When hungry, we eat the yellow-wall flowers; when thirsty, we drink the juice of the jade root. Shen and Qi (vital energy), together with the souls of Jing, respond to the Great Demon, unite as one, and are refined into true light. With that true light we then illumine the Great Void and roam for a long time through the sky. Perfectly fused and unobstructed, we reach the place where the waves die away; transformation returns to the true, and there is no time at which it ends. Profound and subtle, it transcends beginning and end; those who cultivate the Way should experience it for themselves. Abiding in stillness and emptiness, we forget man-made doctrines of principle and duty; according with the moment, we spread the norms of the Great Dao. When the Great Dao descends, it does not of itself display its light, and so what ought to be done must first be carried out. In the end we return to the realm of the Primordial Beginning and the Dao, gathering or dispersing naturally as the heart inclines.

A Further Announcement

Now the solemn rite is complete, and the mysterious chanting has likewise reached fulfillment. We gather the extraordinary merit of this ritual and use it together to aid the departed souls. We earnestly ask that the spirit-consciousness of the departed remain clear and undimmed, that they proceed to a fitting place in the unseen darkness, leave the cold underworld where the five kinds of suffering abide, and forever bid farewell to the long night; that they hear the mysterious Great Dao transmitted by the Three Pure Ones (Sanqing), the exalted deities of Daoism, and in the end accord with the Dao of Wuwei (non-action). May blessings protect the household, and joy pass on to kindred; may all living beings ascend to the realm of benevolence and long life. With heads bowed we pay homage and take refuge in the Limitless Great Dao.

The ritual officiants then lead everyone down the steps and burn the talisman slips written for the departed—paper slips inscribed with talismanic mandates and name registers.

The Hymn for Burning the Talisman Slips Is Then Recited

The teaching-gate of the Most High Great Dao is subtle beyond all bounds; the talisman slips and name registers can save beings of the human world and of the heavens. The Celestial Worthy of Primordial Beginning issues the talismanic mandate, and when the moment arrives the departed may be raised and delivered. By transmitting the methods of the Dao, those who have sunk into suffering are rescued, so that all may be freely liberated. The names of the departed are written on the golden slips and registers, enabling them to come at ease into the presence of the Jade Emperor.

The rite of transferring merit is then performed, turning the merit over as what the departed receive, and auspicious words are recited to send the departed on their way.

We next go outside the main gate, set up an incense table, kindle and offer incense, and summon the orphaned souls and lingering spirits who have no one to rely on—masterless departed souls who wander without rest.

Next, the merit is dedicated, and prayers of blessing are chanted for the departed spirits, so that they may let go of their attachments and come to rest.

One then goes outside the main gate, sets out an incense table, burns incense, and summons the unclaimed orphaned souls and lingering spirits—the departed who have no kin to offer sacrifice and nowhere to belong.

It is reverently set forth that the wondrous Dao (the Way), mysterious and profound, was born before Heaven and Earth, and that its merit extends over Heaven and Earth. When a sage and enlightened sovereign governs the world, his grace likewise reaches the netherworld, the realm of the dead. Benevolence is extended to all beings, and blessings descend upon those beneath the springs of eternal night. Every departed soul sunk in darkness receives the grace of relief and deliverance. To revere the Great Dao and to offer memorial rites for the dead is to save all departed spirits.

Among them, some were heroes who aided the state in life, loyally serving their sovereign. When danger came they disregarded their own safety and gave their lives for the country. They died in the desert or on the battlefield; their bones have not yet been buried, and so their souls remain sunk and unsettled, unable to find peace.

Some were sent on missions of ten thousand li, hurrying to the four quarters, and died of epidemic disease, or suffered injury and died before their time. Their native places lie far off and the roads are cut off, so their families can scarcely visit to offer sacrifice; thus they receive no offerings through all four seasons of the year.

Some went to foreign lands to trade, traveling back and forth, crossing mountains and rivers and passing over rivers and seas, only to be harmed by venomous creatures, or to meet fierce winds and great waves, their boats destroyed and their lives lost.

Some left household life while still young and followed Buddhism for many years, dwelling alone beside mountain forests and springs, sheltering among cliffs and valleys, resolved upon cultivation and willingly living in solitude. They either wandered from place to place or were charged with soliciting alms, and as the days lengthened they passed away without realizing it. Some grew weary of the dusty world and longed for the realm of immortals, choosing quiet cultivation and living in green mountains far from worldly dust, yet they did not attain long life and still could not escape the limit of a mortal span.

Some were skilled in painting or accomplished in medicine, and died away from home while traveling; some hurried back and forth in hired service. Others were killed in secret, or took their own lives when they had nowhere to turn. Their souls drift in every direction, with nothing to rely upon.

Some were reckless ruffians and thieves in life, or rebellious ministers who betrayed the state; after death they fell into the dark realm, still harboring resentment. Others showed disrespect to the deities and were unfilial toward their parents, and died under Heaven’s condemnation or under penal punishment.

Still others starved and froze because of poverty. Some fled pursuit by the law, hid in mountain forests, and took their own lives when no way remained. Some, in desperate straits, threw themselves into rivers or wells. Others were devoured by tigers and wolves, or were overwhelmed by water or consumed by fire.

Whether the departed are men or women, young or old, even if their names are not known, it is hoped that they will come together. They are asked first to bathe and purify the body and to cleanse the Shen (spirit) and the soul, and only then to receive the offerings and sacrifices upon the ritual altar.

Now the patron of the retreat, so-and-so, specially establishes a retreat to commemorate the late so-and-so, or marks such memorial days as the seven-times-seven, the hundredth day, the anniversary, or the third anniversary, praying that the departed will come to receive deliverance. A certain number of Daoist priests, acting under commission, before the spirit tablet (or within the residence) inaugurate the Unsurpassed Yellow Register Great Retreat, a major Daoist rite of salvation and deliverance, continuing for a certain number of days and nights. They also establish one altar of the Pure Offering of the Ninefold Darkness, a pure sacrificial rite held for departed souls in the netherworld; they venerate the Golden Register talisman-slips, the Fulu (talismans and registers) of Daoist ritual on which prayers are written and presented to the deities; and they hold nocturnal banquets of offering and underworld retreats, so as to save all departed souls and enable each of them to attain the fruit of the Dao.

The departed souls lingering on the roads of the underworld, and the orphaned souls adrift on distant ways, are respectfully invited: all who have been summoned, come together, bathe and purify the body in orchid water, enter the ritual assembly without hindrance, and listen to and receive the teachings that are proclaimed. If the departed souls still possess spiritual awareness, they are respectfully invited to come and partake of the sacrificial offerings.

In the original text, the passages concerning those who left home to cultivate, those who died while traveling far from home, and the summoning of the departed are repetitive; the above has been combined and restated according to the sense of the text.

A ritual is then performed to lead the orphaned souls to the bathhouse. Along the way, a Daoist priest sprinkles pure water to clear away defilement and recites the Zhutian neiyin dafan yinyu, the Great Brahma Hidden Language of the Inner Sounds of All the Heavens, a sacred esoteric language used in Daoist Keyi (liturgy), until they reach the bathhouse.

Next, beginning from the southwest, a Daoist priest uses a ladle to stir the water in the basin of the bathhouse thirty-two times toward the left, while reciting the Incantation of the Ritual Water:

“Divine water of the Most High, brought forth according to the numbers of the Five Phases (Wood, Fire, Earth, Metal, and Water). It can nourish the myriad things, wash away defilement, and remove old filth. Drunk in time of thirst, it can sustain life; for those sunk in the suffering of death, such aid is all the harder to encounter. Were it not for great compassion, how could living beings be saved? The Unsurpassed Worthy of the Most High intones this verse.”

They then proceed to the women’s bathhouse and likewise stir the water and recite the incantation.

The curtains of the bathhouse are then lowered, and the assembly of Daoists performs the “Scattering Flowers” rite. When the orphaned souls have finished bathing, the ritual master proclaims:

“I report once more to the souls of the dead sunk beneath the yellow earth and to the departed in the underworld: you have now completed the bath in orchid water and cleansed both body and mind. May each of you abandon evil thoughts and live in harmony with one another. Please form ranks in due order, come respectfully before the seats, and partake of the fragrant and fine offerings; do not cling to your former views. May you all receive deliverance, leave completely the prisons of the dark netherworld, and, generation after generation, be born together forever in a land of peace and joy.”

A ritual is then performed to lead the orphaned souls to take their seats at the banquet, and the blessing is recited once more, inviting the souls of the dead to form ranks in due order, come respectfully to the feast, partake of the offerings, let go of attachment, receive deliverance, leave the netherworld, and forever enjoy peace and joy. At this point the original text contains phrases such as “无而就列” and “无码筵座” that appear to be corrupt, and their original meaning cannot be determined.

Next, the ritual master and the assembly of Daoists walk in circuit around the jiaoguo, a bounded precinct or ground set out in the Keyi, reciting the Hymn of Radiant Light:

“The Most High Great Lord of the Dao (the Way) dwells in the realm of Wuwei (non-action). The True Lad of Precious Light descends to the realm of the Ninefold Darkness. Pitying the souls who suffer and toil in servitude, he delivers them and frees them from pain and sorrow. At all twenty-four layers of gates, he causes them to smell the precious fragrance. Bright lamps illuminate the long, long night; may they dispel the sins and calamities accumulated over successive lives.”

They then proceed to the stations of the divine officials of the various hells and, following the liturgical texts recorded in another scroll, break open the twenty-four hells one by one. Each time one is broken open, a banner is at once taken down and the corresponding tablet removed.

They then enter by the southern gate of the Lingguo. All present chant together, four times, the name of the Heavenly Worthy Who Seeks Out Cries and Saves from Suffering (Xunsheng Jiuku Tianzun).

Next they intone, in order, three Weiyang Gathas (Weiyang ji). At the opening of each, the assembly responds with four utterances of “Merit” (gongde); at the close, they respond with “Supreme Worthy” (Wushang Zun).

Within the Ninefold Darkness (Jiuyou) all is blackness—who could bear to go there? Those who arrive are, without exception, souls laden with sinful karma. In that gloom the light is hard to see, and the Most High Compassionate Worthy (Taishang Cizun) comes to save and deliver them. O greatly compassionate and merciful Heavenly Worthy Who Seeks Out Cries and Saves from Suffering—hearing the cry, you come to relieve the suffering! The assembly responds: “Supreme Worthy.”

Hungry ghosts and destitute souls alike are set free, and even enemies and creditors are moved to reverence. The sharp blades of the mountains of knives and the trees of swords are utterly destroyed, and the raging flames in the furnaces, charcoal pits, and cauldrons of oil are all extinguished. O greatly compassionate and merciful Heavenly Worthy Who Seeks Out Cries and Saves from Suffering—hearing the cry, you come to relieve the suffering! The assembly responds: “Supreme Worthy.”

Hungry ghosts and destitute souls alike are set free, and even enemies and creditors are moved to reverence. The sharp blades of the mountains of knives and the trees of swords are utterly destroyed, and the raging flames in the furnaces, charcoal pits, and cauldrons of oil are all extinguished. O greatly compassionate and merciful Heavenly Worthy Who Seeks Out Cries and Saves from Suffering—hearing the cry, you come to relieve the suffering! The assembly responds: “Supreme Worthy.”

It is through forming bonds of resentment and hatred that one is drawn down into hell; if one turns the heart back toward goodness and gives rise to reverence and joy, one may reach heaven. The might of the Supreme is beyond conception; may the light of compassion serve to proclaim the teachings and the precepts. O greatly compassionate and merciful Heavenly Worthy Who Seeks Out Cries and Saves from Suffering—hearing the cry, you come to relieve the suffering! The assembly responds: “Supreme Worthy.”

The ritual master (fashi) then goes out by the northern gate of the Lingguo. Along the way he chants the four utterances of “Merit” and, alone, intones the Hymn of the Suffering Spirits of the Ninefold Darkness (Jiuyou Kushen Song), proceeding to the place where the teachings and precepts are proclaimed.

Souls, from birth, fall into the realm of suffering and revolve through the Five Paths without rest. The long night of the Ninefold Darkness is shut fast and without light; through kalpa after kalpa no radiance appears. There mountains of knives spread in every direction and trees of swords grow in thickets; poisoned blades cross and interlock, sheer and forbidding. One does not see flocks of crows gathered, but only hears the wailing of suffering souls. Whirlwinds shake the long night, and piercing cries drift through the chill of the prison. Above, the souls in torment find no peace from moment to moment; when hungry they eat charcoal formed from winding spring water, and when thirsty they drink liquid like the fierce fire of the smelter. Souls cycle through the Three Paths (Santou—hell, hungry ghosts, and animals, the three realms of suffering); how can they still make out their own forms and names? To think that you do not know fate to be like this is truly cause for grief. O greatly compassionate and merciful Heavenly Worthy Who Seeks Out Cries and Saves from Suffering—hearing the cry, you come to relieve the suffering! The assembly responds: “Supreme Worthy.”

The ritual master then goes to the mat-station at the Gate of Ghosts (Guimen) and takes his seat there.

They then begin to chant the Hymn for Opening the Hall (Qitang Song).

Next, the Jiaojie Yi (Ritual of Instruction and Precepts) is read aloud. The scriptures (Jing) are then opened and concluded, and the causes and conditions of karmic retribution for good and evil are explained. All of this is completed within the ritual of the Jiaojie Yi.

Next, three Tianzun Wangsheng Songs (Hymns of the Celestial Worthies on Rebirth) are chanted as the conclusion of the Jiaojie Yi.

The ritual procession then leads everyone outside the main gate, where paper money, colored silks, and other offerings for the spirits of the dead and for lonely souls are first burned.

Next, the Fenci Song (Hymn for Burning the Petition) is chanted.

Merit is then transferred (directing the merit of scripture recitation and good deeds toward the deceased and related beings), the Shantui Wen (text of auspicious withdrawal) is recited, and this section of the ritual comes to an end.

Afterward, incense is offered and lamps are lit once more, and the Jiuyou Jiao is established (a Daoist Zhaijiao [purification ritual] for blessing the dead and delivering their souls). First, before the spirit tablet of the Xuanshi (the ancestral master venerated by Daoist priests), praises are sung and the rite of walking the Dao (the Way) is performed.

Next, the Qitang Song (Hymn for Opening the Hall) is chanted.

The liturgical text for establishing the offering is then read aloud, and the ritual proceeds according to the previous pattern.

Next, the Song Zhenling Song (Hymn for Sending Off the Perfected Spirits) is chanted.

The Fenbiao Song (Hymn for Burning the Memorial) is then chanted, and the memorials are burned.

Finally, merit is transferred, the Shantui Wen is recited, and the ritual comes to an end.

Diagram of the Jiuyou Jiao

Formats of the Dispatches

For rituals held by the state, four dispatches and separate petitions are used, and four sets of paper money and paper horses are prepared. For rituals held by literati and commoners, one dispatch and nine separate petitions are used, each accompanied by two packets of money.

Dispatches issued under the Celestial Master (Tianshi) are delivered to the City God, the Earth God, and other deities.

With due reverence, in a certain prefecture, county, township, and hamlet at the center of the Red Counties, southeast of Kunlun, within the celestial realm of Wanli and the world of Benxian, a disciple of the Great Dao (the Way) dwelling there, a certain person holding a certain title, performs for the deceased soul of so-and-so a memorial observance, whether a distant death anniversary, the final seventh-day rite, the hundredth day, the first anniversary, or the third anniversary. Beforehand, at a certain place, a number of Daoist priests are invited to open an Unsurpassed Yellow Register Great Retreat, lasting a certain number of days and nights. On the day the retreat comes to an end, ritual documents such as the Grass Dragon and the White Slips are venerated, and a night banquet is first laid out and offered universally to the dead souls detained along the roads of the underworld, to orphaned souls for whom no descendants offer sacrifice, and to the deceased spirits of the two realms of Yin-Yang who are subject to neither confinement nor hindrance. At the same time, one altar for the Offering of the Ninefold Darkness is established and arranged by station according to a prescribed rite. What is prayed is that all may jointly support and recommend for deliverance the deceased so-and-so, so that this person may transcend the underworld and pass on to a new life.

It is fixed for the hai hour of a certain day of the present month that the offerings, lamps and candles, and incense and flowers required by the ritual be set forth, the sacred arena opened, and the rites proclaimed and performed. These rites all have their grounds and their lines of transmission, and are entrusted to the deities of the spirit realm to preside over them. Now, with a heart of earnest sincerity, this written notice is specially issued.

The matters recorded in this dispatch are as follows. The documents shall be delivered to the City God, the God of the Soil, the deities commanding the altar of the soil, the Great Generals of the Five Paths, the River Marquis, the River Earl, the Elder of Haoli, the officials of the upper and lower ranks of two thousand shi, the Assistant of the Mounds, the Earl of the Tombs, the Twelve Marquises of the Tumuli, and every spirit who governs the dark passes and secluded roads of the underworld. The gods are respectfully invited to abide together by the teachings and methods of the Great Dao, and jointly to attest the merit of the Zhaijiao (purification ritual), so that the deceased soul may receive the grace of passage, deliverance, and recommendation, and so that the living may obtain the blessing of lasting peace and well-being. May the merit of the Zhaijiao be brought to fulfillment, and may promotion in the ranks of the Perfected be attained thereby. The norms of Keyi (liturgy) stand clear and manifest, and the credential documents issued are no empty formality. This dispatch is respectfully sent.

Year, month, day

Signed and sealed by a certain surname holding ritual office

Dispatch

Delivered to the City God of this jurisdiction, the deities commanding the altar of the soil, and the Great Generals of the Five Paths.