《受箓次第法信仪》

Pledges Required upon First Receiving the Methods of the Dao

A pair of silver rings, one hundred sheets of fine paper, one knife, two brushes, one liang of cinnabar, one cake of ink, five liang of black silk, one fine mat, ten bundles of firewood, one shi and two □ of rice, one hundred twenty chi of silk, and a brocade pouch for holding the lu (the certificate of ritual office, or register, conferred within the Daoist tradition).

Pledges Required for Receiving the Qi-Restraint Methods of the Four Divisions

One large knife, two shi and four □ of mingmi (life rice), one hundred bundles of firewood, seven chi and five cun of jiangwen (red patterned fabric), a pair of silver rings, forty chi of plain white silk, one hundred sheets of paper, one cake of ink, ten liang of incense, one book knife, and two liang of cinnabar.

Pledges Required for Receiving the Registers of the Twenty-Eight Lunar Lodges and Other Registers

Six golden dragons, eight silver rings, mingzeng (fabric used in ritual) increased in length by one chi for each year, and one thousand two hundred wen in stabilizing cash.

Pledges Required for Receiving a Parish Office (a Daoist appointment)

Five □ of rice, one bundle of firewood, one hundred sheets of zhang paper (paper used for writing Daoist memorials), two brushes, one cake of ink, one book knife, one unlined robe, one black ze (black headcloth), one pair of shoes, and a meal set out in offering to the twenty-four worthies.

Pledges Required for Receiving the Daodejing (Scripture of the Way and Its Virtue)

One silver ring, one hundred twenty chi of black silk, one zhang and five chi of hand-towel cloth, one liang of cinnabar, one small knife, fifty chi of white damask, twelve ciban (boards used in ritual or as fittings for a scripture), each one chi and one cun long and five cun wide, and a brocade pouch for holding the scripture.

Pledges Required for Receiving the Purple Void Register

One zhang and five chi of cloth, one liang of cinnabar, one small knife, fifty chi of white damask, twelve ciban, each one chi and one cun long and five cun wide, and a brocade pouch for holding the scripture.

Pledges Required for Receiving the Purple Void Register

Eighty-one chi of purple patterned fabric, colored cloths of the five directions, forty chi of each, five gold rings, one small knife, five jin of incense, and five hand towels.

Pledges Required for Receiving the Dongshen (Cavern of Spirit) Method of the Three Sovereigns

The original text gives this heading but records no specific pledges.

In the original, “□” marks a missing character, indicating that the unit or figure for the quantity of rice cannot be determined.

Forty chi of plain white silk, two liang of gold, two liang of silver, two liang of true elixir (zhendan, the elixir or cinnabar used in Daoist ritual), five of rice, two bundles of firewood, nine hand towels, nine knives, forty chi of yellow silk, one pair of silver rings, six pairs of gold rings, forty chi of red patterned silk, forty chi of purple patterned silk, five liang of cinnabar, five liang of blue-green silk thread, eighty-one chi of yellow cloth, one hundred sheets of yellow paper, one gold knife, one writing brush, one purified jar (jingying, a clean vessel), and one covenant tray (mengpan, the tray used in the rite of pledging an oath).

For the east, nine chi of azure patterned silk are used; for the south, three chi of crimson patterned silk; for the west, seven chi of white patterned silk; for the north, five chi of black patterned silk; and for the center, one zhang and two chi of yellow patterned silk. Also required are one mat, five golden dragons, and one jin of incense. Two pendant tablets are prepared, each one chi and two cun long and five cun wide, two fen thick on the outer face and two fen thick on the inner face. Their covers take seven chi of purple patterned silk, four strands of blue silk, and one liang of vermilion wax. A brocade pouch is also provided, in which to place the registers and credentials (ludie).

These articles are the ritual pledges (faxin) required when receiving the True Writs of Lingbao (Lingbao zhenwen)—that is, the tokens and supplies offered or prepared according to the rite. In the original text the phrase “mi wu □” is missing one character, so neither the precise quantity nor the unit of the rice can be determined from it.

The ritual pledges (faxin) used for receiving the registers (shoulu)—the tokens offered when the rite of conferring the registers is performed—include the following: twenty-four thousand coins; one liang of cinnabar, corresponding to the twenty-four solar terms; nine liang of fine gold; nine bolts of superior fabric, woven respectively with five-colored patterns representing the Nine Heavens, each bolt forty chi in length; twenty-four chi of patterned silk of the natal destiny, for offering to the Five Elders, the Supreme Perfected (Wulao Shangzhen, the divine Perfected of the five directions); ten sheets of blue-green paper; twenty-four gold rings; nine golden dragons, three of which are each linked to nine swords; one dragon of the Central Covenant, used to dispatch the slip-writings; five anchoring dragons; two jin of incense; four strands of blue-green silk; and one Divine Strategy Staff, equal in length to the height of the person receiving the registers.

The Divine Strategy Staff must be made to a prescribed design. The shaft is divided into eight sections, with a primordial void left in it; at one place on the left and one place on the right, five holes are pierced through. The root is taken as the upper end. Five-colored talismans (fu) are affixed at the middle of the shaft, each a square two cun on a side. The staff sheath is made of crimson patterned fabric, and the foot of the staff is ornamented. Five chi of crimson patterned cloth for the tablets are also prepared.

Three pendant tablets are provided, each one chi and two cun long; the outer side is three fen thick and two cun four fen wide, and the inner side is two fen thick. Fifteen audience tablets are provided, each one chi two cun long and one cun two fen wide. One liang of vermilion wax is also prepared.

The ritual pledges used for receiving the Five Talismans are as follows: three pairs of gold rings; one hand cloth five chi long; three bolts of silk; two liang of silver; five mirrors, each nine cun across; one bolt of colored silk for each of the five directions; two pendant tablets of the same dimensions as the Three Sovereigns tablets; seven chi of crimson patterned cloth for the tablets; four strands of blue-green silk thread; and one liang of vermilion wax.

The ritual pledges used for receiving the Shangqing (Highest Clarity)

Nine liang (Chinese taels) of top-grade gold, five bright mirrors, ninety chi (Chinese feet) of blue-green silk gauze, forty chi of crimson patterned silk, forty chi of white patterned silk, forty chi of yellow patterned silk, forty chi of blue-green patterned silk, and forty chi of purple patterned silk. Patterned silk of one’s natal destiny (patterned silk matched to the recipient’s own year of birth) is increased by one chi for each year; five chi of scarlet silk-gauze cloth, five incense burners, five incense boxes, five incense tables, five large mats, nine chi of blue-green silk cord, fourteen gold rings, three quelling dragons, three jade dragons, three jade fish, four jade human figures, four gold human figures, three gold fish, five bolts of silk, one liang of cinnabar, two pendant tablets, seven chi of jade-green patterned wrapping for the pendant tablets, one liang of red wax, and four strands of blue-green silk thread.

Three jade fish, four jade human figures, four gold human figures, three gold fish, five bolts of silk, one liang of cinnabar, two pendant tablets, seven chi of jade-green patterned wrapping for the pendant tablets, one liang of red wax, and four strands of blue-green silk thread. Seventeen visiting tablets (wooden tablets used for presenting documents or paying a formal call), and three delivery tablets (wooden tablets used for submitting documents).

Ritual pledges for the immortal certificate after reception of the register is complete

Three pairs of gold rings, nine liang of top-grade gold, five bright mirrors, one jin of incense, one bolt each of the colored silks of the five directions, patterned silk of the natal destiny increased by one chi for each year according to the year of birth, one writing brush, one small knife, one hand towel, one cake of ink, one shi (a traditional volume measure) and two □ of rice, ten bundles of firewood, five mats, one hundred sheets of fine paper, five bolts of silk, and one golden boy-servant, five chi and five cun in height.

Graded sequence of offices in the reception of the teaching

Offices of Zhengyi (Orthodox Unity):

Daoist priests of pure faith, disciples of the Ten Precepts, register-student disciples, and disciples of the Zhengyi Covenant of Awesome Power; those affiliated with such-and-such parish of the Celestial Commander, with such-and-such Qi (vital energy) of the left or the right of the Central Qi of the Most High, and disciples of the Zhengyi Covenant of Awesome Power; disciples of the Zhengyi Covenant of Awesome Power, and Perfected of Original Destiny who pace the Guideline of the Three and Five.

Reception of the Register of the Seven Stars

Perfected of the Seven Primordials of the Northern Dipper, disciples of the Ten Precepts, register-student disciples, and disciples of the Zhengyi Covenant of Awesome Power; those affiliated with such-and-such parish of the Celestial Commander, with such-and-such Qi of the left or the right of the Central Qi of the Most High, and disciples of the Zhengyi Covenant of Awesome Power; disciples of the Zhengyi Covenant of Awesome Power, and Perfected of Original Destiny who pace the Guideline of the Three and Five.

Reception of the Register of the Seven Stars

Perfected of the Seven Primordials of the Northern Dipper.

Reception of the tablet and certificate of the Director of Merit

Grand Director of Merit of the Gate.

Reception of the ritual office of the Dao (the Way) and De (Virtue/Power)

Note: In the text, one character is missing from the phrase “one shi and two □ of rice,” and the full quantity cannot be determined from it. The latter part of the original lists the items of the ritual pledges more than once; the translation records them as they stand.

A disciple of the Golden Button—one who has received the Golden Button ritual registers, or Fulu (talismans and registers)—is styled “Ritual Master of the High Mystery of the Most High, Master of Such-and-Such Marchmount,” and is also a Disciple of the Three Treasures of the Most High of the Metropolis of Great Mystery.

Those who receive the ritual rank of Dongshen (one of the Three Caverns, Dongzhen/Dongxuan/Dongshen) are styled “Perfected of Minor Omens, Ritual Master of the Nine Heavens of the Divine Incantations of the Cavern Abyss,” and also “Perfected of Minor Omens, Ritual Master of Samadhi of the Great Lineage of the Divine Incantations of the Cavern Abyss.” They are further called “Disciples of Dongshen” and “Disciples of the Completed Covenant of the Taiyi Vajra of Dongshen.”

Those who receive the ritual rank of Ascent to the Mystery are styled “Ritual Master of the Inner Teaching of Lingbao (Numinous Treasure) Ascent to the Mystery.”

Those who receive the ritual rank of Dongxuan are styled “Disciple of Lingbao,” “Disciple of Dongxuan,” and “Disciple of the Completed Covenant of the Lingbao of the Most High.”

Those who receive the ritual rank of Ascent to the Mystery are styled “Ritual Master of the Inner Teaching of Lingbao Ascent to the Mystery.”

Those who receive the ritual rank of Dongxuan are styled “Disciple of Lingbao,” “Disciple of Dongxuan,” and “Disciple of the Unsurpassed Dongxuan of the Lingbao of the Most High, Master of Such-and-Such Marchmount”; a woman is styled “Transcendent Lady” (Xianji).

Those who receive the ritual rank of the Five Talismans are styled “Disciple of the Inner Effulgences of the Three Sovereigns of Dongshen” and “Disciple of the Unsurpassed Dongshen of the Lingbao of the Most High.”

Those who receive the ritual rank of the River Chart are styled “Perfected of the Nine Offices of the Precious Register of the River Chart of Great Mystery.”

Those who receive the ritual rank of Dongzhen are styled “Disciple of Shangqing (Highest Clarity),” “Disciple of the Great Cavern of Shangqing,” and “Disciple of the Three Luminaries of the Great Cavern of Shangqing, Perfected of Such-and-Such Marchmount.”

Those who receive the ritual rank of the Completed Dao are styled “Disciple of the Three Luminaries of the Great Cavern of the Mysterious Metropolis of Shangqing, Such-and-Such Perfected.”

In the method of applying seals, when the slips of the True Writ—the booklets in which the documents of the ritual registers are written—are sealed for keeping, the Seal of Yuanshi (Primordial Commencement) is used above and the Seal of the Five Elders below, with the tops of the characters in the seal inscription all facing outward. When the staff is sealed, the seal of the Zhang of Yuanshi is used above and the seal of the Zhang of the Five Elders below.

When the tablets of the Three Sovereigns—the boards that bear the ritual writings of the Three Sovereigns—are sealed, the Seal of the Immortal Metropolis of the Nine Elders is used. The sealing method applied above and below for the purple robe is the same: the Seal of the Five Elders is used below, and the tops of the characters in the seal inscription all face outward. When the staff is sealed, the seal of the Zhang of Yuanshi is used above and the seal of the Zhang of the Five Elders below. When the tablets of the Three Sovereigns are sealed, the face of the seal is turned outward, and the sealing that follows is carried out in the same way.

When the slips of the Five Talismans are sealed, the Seal of the Most High of the Three Heavens is used, together with a crimson robe. When the Shangqing slips are sealed, the Seal of the Ten Returns is used, together with a blue-green robe.

As for the registers of fate linked to Qi (vital energy), those born in the first and second months have their registers of fate attached to the Heavenly Lord of the Nine Qi, under the charge of the Azure Heaven.

People born in the fourth and fifth months come under the Celestial Lord of the Three Qi (Sanqi Tianjun), the celestial divine lord who presides over the three Qi (vital energy). He administers their registers of names and enters them on the rolls of the Cinnabar Heaven. Another account calls this the Red Heaven.

People born in the seventh and eighth months come under the Celestial Lord of the Seven Qi, who administers their registers of names and enters them on the rolls of the White Heaven.

People born in the tenth and eleventh months come under the Celestial Lord of the Five Qi, who administers their registers of names and enters them on the rolls of the Dark Heaven. Another account calls this the Black Heaven.

People born in the third, sixth, ninth, and twelfth months come under the Celestial Lord of the One Qi, who administers their registers of names and enters them on the rolls of the Yellow Heaven. Another account speaks of the Celestial Lord of Brahma Qi (Fanqi Tianjun).

The Inner Sounds of the Eight Effulgences (Bajing Neiyin) records that a given person belongs to a given Qi Heaven. Those born in the first and second months receive the method within the Heaven of the Nine Qi; those born in the fourth and fifth months receive the method within the Heaven of the Three Qi; those born in the seventh and eighth months receive the method within the Heaven of the Seven Qi; those born in the tenth and eleventh months receive the method within the Heaven of the Five Qi; and those born in the third, sixth, ninth, and twelfth months receive the method within the Heaven of the One Qi. Another account says “within the Heaven of Brahma Qi.”

Those born in yin and mao years have their registers of names administered by the Azure Emperor (Qingdi); those born in si and wu years, by the Red Emperor (Chidi); those born in shen and you years, by the White Emperor (Baidi); those born in hai and zi years, by the Black Emperor (Heidi); and those born in chen, xu, chou, and wei years, by the Yellow Emperor (Huangdi).

In the Register of the Vajra Child (Jingang Tongzi Lu), the titles used in summoning Qi follow the month of birth, and the corresponding Qi divinity is called upon. One born in the first month summons the Lord of Life-Generating Qi of the Upper Eastern Yi Equal Qi. One born in the second month summons the Lord of Sutao Qi of the Middle Yi. One born in the third month summons the Lord of Calendrical Qi of the Lower Prime of the Nine Yi. One born in the fourth month summons the Lord of Generating Qi of the White Calendar of the Upper Prime of the Southern Eight Man. One born in the fifth month summons the Lord of Straining Qi Who Observes the Mechanism, of the Middle Prime and the Three Yang. One born in the sixth month summons the Lord of Joyous Life of the Lower Prime, the Calendrical Degrees, and the Three Yang. One born in the seventh month summons the Lord of True Radiance of the Upper Immortals of the Upper Western Rong. One born in the eighth month summons the Lord of True Divine Qi of the Middle Immortals of the Middle Rong.

“Being entered on a register” means, within the Daoist order of gods and perfected beings, being registered under and governed by a particular Celestial Lord or Emperor. “Receiving the method” means accepting the corresponding ritual office or a transmission. The latter part of the original repeats the entries for the sixth and seventh months, and the text stops at the eighth month, without listing the content for the ninth through the twelfth months.

Those born in the ninth month are summoned by the Lord of True Yang Qi (vital energy) of the Lower Rong and the Lower Immortals. Those born in the tenth month are summoned by the Lord of Harmonious Bright Qi of the Upper Northern Di. Those born in the eleventh month are summoned by the Lord of Refined Immortal Qi of the Central Northern Di. Those born in the twelfth month are summoned by the Lord of Refined Shen (spirit) and True Writ Qi of the Lower Northern Di.

Of all those listed above, if a person does not know the month of birth, a man is to be reckoned as born in the first month, and a woman as born in the tenth month.

Those born in Yin or Mao years come under the charge of the Azure Emperor, the Emperor of the East. They take Mount Tai, the Eastern Marchmount, as their natal mountain, and their name-registers are recorded in the Eastern Dipper of the Heaven of Nine Qi. Those born in Si or Wu years come under the charge of the Red Emperor, the Emperor of the South. They take Mount Heng, the Southern Marchmount, as their natal mountain, and their name-registers are recorded in the Southern Dipper of the Heaven of Three Qi. Those born in Shen or You years come under the charge of the White Emperor, the Emperor of the West. They take Mount Hua, the Western Marchmount, as their natal mountain, and their name-registers are recorded in the Western Dipper of the Heaven of Seven Qi. Those born in Hai or Zi years come under the charge of the Black Emperor, the Emperor of the North. They take Mount Heng, the Northern Marchmount, as their natal mountain, and their name-registers are recorded in the Northern Dipper of the Heaven of Five Qi. Those born in Chen, Xu, Chou, or Wei years come under the charge of the Yellow Emperor, the Emperor of the Center. They take Mount Songgao, the Central Marchmount, as their natal mountain, and their name-registers are recorded in the Central Dipper of the Heaven of One Qi.

Those born in the first month were carried in the womb in the fourth month, when true Qi descended from the Cinnabar Heaven. Those born in the second month were carried in the womb in the fifth month, when true Qi descended from the Cinnabar Heaven. Those born in the third month were carried in the womb in the sixth month, when true Qi descended from the Yellow Heaven. Those born in the fourth month were carried in the womb in the seventh month, when true Qi descended from the White Heaven. Those born in the fifth month were carried in the womb in the eighth month, when true Qi descended from the White Heaven. Those born in the sixth month were carried in the womb in the ninth month, when true Qi descended from the Yellow Heaven. Those born in the seventh month were carried in the womb in the tenth month, when true Qi descended from the Dark Heaven. Those born in the eighth month were carried in the womb in the eleventh month, when true Qi descended from the Dark Heaven. Those born in the ninth month were carried in the womb in the twelfth month, when true Qi descended from the Yellow Heaven. Those born in the tenth month were carried in the womb in the first month, when true Qi descended from the Azure Heaven. Those born in the eleventh month were carried in the womb in the second month, when true Qi descended from the Azure Heaven. Those born in the twelfth month were carried in the womb in the third month, when true Qi descended from the Yellow Heaven.

As for stellar affiliation, those born in a Zi year come under the charge of the first star, the Yangming Star, the Star of Yang Brightness. Those born in Chou or Hai years come under the charge of the second star, the Yinjing Star, the Star of Yin Jing (essence).

Those born in the years Yin and Xu belong to the third star, the Zhenren Star (Star of the Perfected Person). Those born in the years Mao and You belong to the fourth star, the Xuanming Star (Star of Mysterious Darkness). The scripture also lists, separately, the “Mingxing” (Bright Star). Those born in the years Chou and Hai belong to the second star, the Yinjing Star (Star of Yin Jing, essence). Those born in the years Yin and Xu belong to the third star, the Zhenren Star. Those born in the years Mao and You belong to the fourth star, the Xuanming Star. Those born in the years Chen and Shen belong to the fifth star, the Danyuan Star (Star of Cinnabar Origin). Those born in the years Si and Wei belong to the sixth star, the Beiji Star (Northern Pole Star). Those born in the year Wu belong to the seventh star, the Tianguan Star (Star of the Heavenly Pass).

For those born in the first or second lunar month, the Qi (vital energy) of the Azure Heaven governs their zhen (true nature). For those born in the fourth or fifth lunar month, the Qi of the Crimson Heaven governs their zhen. For those born in the seventh or eighth lunar month, the Qi of the White Heaven governs their zhen. For those born in the tenth or eleventh lunar month, the Qi of the Dark Heaven governs their zhen. For those born in the third, sixth, ninth, or twelfth lunar month, the Qi of the Yellow Heaven governs their zhen.

The foregoing is entered in the Bajing Zixu Lu (Eight Effulgences Purple Void Register), a Daoist document used in the receiving of registers, and in the Zixu Biao (Purple Void Memorial); the two use the same content.

Immortal Summons (Xianzhao)

Those born in the first lunar month are summoned by Weiqing Qijun (the Lord of Subtle Pure Qi). Those born in the second lunar month are summoned by Yuli Tongqi Jun (the Lord of Jade-Principle Penetrating Qi). Those born in the third lunar month are summoned by Zhongxuan Yaoqi Jun (the Lord of Central Mysterious Radiant Qi). Those born in the fourth lunar month are summoned by Xiaxuan Weiming Huaqi Jun (the Lord of Lower Mysterious Subtle-Bright Transforming Qi). Those born in the fifth lunar month are summoned by Zuoguan Liqi Jun (the Lord of Left Office Calendrical Qi). Those born in the sixth lunar month are summoned by Zhongguan Zuoli Qi Jun (the Lord of Central Office Left Calendrical Qi). Those born in the seventh lunar month are summoned by Zuoguan Liqi Jun (the Lord of Left Office Calendrical Qi). Those born in the eighth lunar month are summoned by Zhongyi Huaqi Jun (the Lord of Central Yi Transforming Qi). Those born in the ninth lunar month are summoned by Zhongbi Wandao Qi Jun (the Lord of Qi Who Centrally Opens the Myriad Dao, the Way). Those born in the tenth or eleventh lunar month are summoned by Shangshi Mingli Qi Jun (the Lord of Upper Beginning Bright Calendrical Qi). Those born in the twelfth lunar month are summoned by Shiming Daoqi Jun (the Lord of Beginning Bright Dao Qi).

These summons may also be used for the Jingang Tongzi Lu (Vajra Youth Register), a kind of Daoist Fulu (talismans and registers).

Numinous Summons (Lingzhao)

Those born in the first lunar month are summoned by Dongshang Yi Jun (the Lord of the Eastern Upper Yi). Those born in the second lunar month are summoned by Dongzhong Yi Jun (the Lord of the Eastern Central Yi).

Those born in the third month will be summoned by the Yi Lord of the lower east. Those born in the fourth month will be summoned by the Man Lord of the upper south. Those born in the fifth month will be summoned by the Man Lord of the central south. Those born in the sixth month will be summoned by the Man Lord of the lower south. Those born in the seventh month will be summoned by the Rong Lord of the upper west. Those born in the eighth month will be summoned by the Rong Lord of the central west. Those born in the ninth month will be summoned by the Rong Lord of the lower west. Those born in the tenth month will be summoned by the Di Lord of the upper north.

The original text next records the phrase “十上戎君召” (“summoned by the Rong Lord of the upper tenth”), the meaning of which is unclear; it is transcribed below as it stands.

Those born in the eighth month will be summoned by the Rong Lord of the central west. Those born in the ninth month will be summoned by the Rong Lord of the lower west. Those born in the tenth month will be summoned by the Di Lord of the upper north. Those born in the eleventh month will be summoned by the Di Lord of the central north. Those born in the twelfth month will be summoned by the Di Lord of the lower north.

The summoning Qi (vital energy) listed above—the Qi of summons corresponding to the month of birth—is used in the same way by every zhi (a Daoist site of cultivation or administrative institution).

The visiting tablets of Shangqing (the high celestial realm venerated in Daoism)—tablets used to announce oneself and present petitions to divine perfected beings—number seventeen in all, each one chi in length, and are presented respectively at the gates of the following divine perfected beings: the Jade Lad of Yudan Wuliang Heaven; the Jade Lad of Chanshan Wuliangshou Heaven; the Jade Lad of Fanjian Xuyan Heaven; the Jade Lad of Jiran Doushu Heaven; the Jade Lad of Boluonimi Bujiaole Heaven; the Jade Lad of Huayingsheng Heaven; the Jade Lad of Fanbao Heaven; the Jade Lad of Fanmo Jiayi Heaven; the Jade Lad of Boli Dahe Heaven; Lady Wei, Higher Perfected of the Southern Marchmount and Primordial Lady of the Purple Void; Perfected Yang, the Mysterious Master; Master Xu, Attendant of the Imperial Asterism; Ritual Master Xu, Perfected of Taiji (Supreme Ultimate); the First Perfected of the Most High Mysterious Unity; the Second Perfected of the Most High Mysterious Unity; the Third Perfected of the Most High Mysterious Unity, Master Xu, Attendant of the Imperial Asterism; Ritual Master Xu, Perfected of Taiji; the First Perfected of the Most High Mysterious Unity; the Second Perfected of the Most High Mysterious Unity; the Third Perfected of the Most High Mysterious Unity; and the Ritual Master of the Three Heavens, Perfected of the Most High Zhengyi (Orthodox Unity).

The visiting tablets of the Perfected Script number fifteen in all.

Homage is paid to the Most High Celestial Worthy of Numinous Treasure of the Limitless East (Taishang Lingbao Tianzun, an exalted deity of Daoism) and to the various Numinous Officials of the eastern quarter. Disciple So-and-so of the Cavern of Spirit (Dongshen) kowtows and bows twice, coming into the presence of the exalted deities. The ritual texts for the ten directions that follow, and the ritual texts for homage to the Five Perfected, are all to be carried out according to this model.

The memorial-tablet texts to be prepared for the Daode Jing, the Scripture (Jing) of the Dao (the Way) and De (Virtue/Power), comprise twelve tablets in all, each tablet divided into nine lines.

Disciple So-and-so of Zhengyi (Orthodox Unity), of such-and-such prefecture, such-and-such county, and such-and-such abbey, aged so many years, respectfully requests to receive Laozi’s Daode Jing.

Disciple of the Three Luminaries of the Great Cavern of the Mysterious Capital of Highest Clarity (Shangqing), and Ritual Master who carries out the Three Caverns (Dongzhen/Dongxuan/Dongshen), your servant So-and-so kowtows and bows twice and presents a plain memorial slip (a document used to state a request).

The document above records the prefecture, the county, the palace-abbey, the name, and the age: Disciple So-and-so, aged so many years, requests to receive Laozi’s Daode Jing.

Disciple of the Three Luminaries of the Great Cavern of the Mysterious Capital of Highest Clarity, and Ritual Master who carries out the Three Caverns, your servant So-and-so kowtows and bows twice and presents a plain memorial slip.

The document above records the prefecture, the county, the palace-abbey, the name, and the age, together with the scriptural method requested for reception, the contents being as set out above. Delivery and conferral are fixed for tomorrow at the mao hour (from five to seven o’clock in the morning). The tablet memorials are now presented in advance, with the request that the troops and horses belonging to such-and-such official come at that time to oversee and protect the proceedings. Your servant So-and-so kowtows and bows twice and respectfully submits this text.

In such-and-such year of the Grand Year (Taisui), in such-and-such month, on such-and-such day after the first day of such-and-such month, your servant of such-and-such surname, at such-and-such prefecture, such-and-such county, and such-and-such abbey, now within the palace-abbey at such-and-such place, submits a document reporting to the various officials listed below at the official gate of that place: the Official of Heaven, the Official of Earth, and the Official of Water; the Azure Emperor, the Red Emperor, the Yellow Emperor, the White Emperor, and the Black Emperor; and the Director of Destiny, the Director of Records, the Director of Faults, and the Director of Peril (deities who respectively have charge of the registers of fate, the records of merit and transgression, inspection and oversight, and related offices).

The names of the various parishes (zhi; the names of the Daoist parish seats and the duties attached to them) are as follows. Yangping Parish is affiliated with the Left Balanced Qi (vital energy) and correlated with Metal; Lutang Parish is affiliated with the Right Balanced Qi and correlated with Wood. Heming Parish is affiliated with the Left Senior Qi and correlated with Metal; Liyuan Parish is affiliated with the Right Senior Qi and correlated with Earth. Gegui Parish is affiliated with the Left Chief-Command Qi and correlated with Fire; Gengchu Parish is affiliated with the Right Chief-Command Qi and correlated with Water. Qinzhong Parish is affiliated with the Left Spirit-Command Qi and correlated with Water; Zhenduo Parish is affiliated with the Right Spirit-Command Qi and correlated with Metal. These eight parishes belong to the upper grade and are ranked among the Unsurpassed Parishes.

The left supervisor of Changli Parish (zhi) presides over the Qi (vital energy) of chief supervision, which belongs to Earth; the right supervisor of Lishang Parish presides over the Qi of chief supervision, which also belongs to Earth. The left supervisor of Yongquan Parish presides over the Qi of spirit supervision, which belongs to Wood; the right supervisor of Jushan Parish presides over the Qi of spirit supervision, which belongs to Metal. The left supervisor of Choujing Parish presides over the Qi of inspection, which belongs to Water; the right supervisor of Benzhu Parish presides over the Qi of inspection, which belongs to Wood. The left supervisor of Mengqin Parish presides over the Qi of directing merit, which belongs to Fire; the right supervisor of Pinggai Parish presides over the Qi of directing merit, which belongs to Earth. The above eight parishes belong to the middle grade and are collectively called the Xuanlao parishes.

The left supervisor of Yuntai Parish presides over the Qi of supervising merit, which belongs to Fire; the right supervisor of Jinkou Parish presides over the Qi of supervising merit, which belongs to Wood. The left supervisor of Houcheng Parish presides over the chief Qi, which belongs to Earth; the right supervisor of Gongmu Parish presides over the chief Qi, which belongs to Metal. The left supervisor of Pinggang Parish presides over the tribute Qi, which belongs to Water; the right supervisor of Zhubu Parish presides over the tribute Qi, which belongs to Metal. The left supervisor of Yuju Parish presides over the examining Qi, which belongs to Water; the right supervisor of Beimang Parish presides over the examining Qi, which belongs to Earth. The above eight parishes belong to the lower grade and are collectively called the Taishang parishes. In the original text, the several entries from Jinkou Parish to Zhubu Parish are repeated once.

The Scripture (Jing) on the Taboo Names, Forms, Abbey Residences, and Directional Order of the Three Masters and Five Guarantors says: “Without transmission from a master, one cannot attain deliverance; without transmission from a master, one also cannot become an immortal.” The scripture also says: “Before practicing the Dao (the Way), one must first visualize the Three Masters.” Whenever one reads scriptures, recites and expounds them, practices the Dao, burns incense, enters the quiet chamber, or ascends the ritual altar, one must first pay reverence to the master and visualize the master’s form in the mind. Afterward one should also make a vow, praying for the deliverance of one’s nine ancestors (nine generations of forebears) as well as of oneself. If this method is not observed, the true spirits will not descend.

When paying reverence to the master, one must know the direction in which the master is located; when visualizing the master, one must also clearly remember his appearance. At the time of receiving the Dao, these matters should be personally indicated by the master. Therefore, from the Zhengyi (Orthodox Unity) tradition upward all the way to the Dongzhen tradition among the Three Caverns (Dongzhen/Dongxuan/Dongshen), disciples must all receive the taboo names and appearances of the Three Masters and the directions of the abbeys in which they dwell. The specific contents are listed below.

The taboo names of the Three Masters:

In a certain year of the Great Ming, in a certain year of the cycle, on the first day of a certain month and on a certain day, at a certain zi hour, in a certain prefecture, a certain county, a certain township, and a certain li, within a certain guan (a Daoist abbey), a Zhengyi Mengwei disciple (a disciple of Zhengyi, Orthodox Unity), belonging to a certain zhi, or parish, of the Celestial Master (Tianshi; a parish of the Way of the Celestial Masters), received the lineage transmission of a certain Qi (vital energy) of the Central Qi of the Most High, together with that of the Zhengyi Mengwei disciples and related lines.

The disciple is also listed under the titles Perfected One of Original Destiny of the Three-and-Five Pacing of the Guideline, Great Inspector of Merit and Golden Button disciple in the school of the Perfected Ones of the Seven Primordials of the Northern Dipper, and a certain gentleman, Ritual Master of the Lofty Mystery of the Most High. He further styles himself Disciple of the Three Treasures of the Most High of the Capital of Grand Mystery; Minor Omen Perfected One and Ritual Master of the Nine Heavens of the Divine Incantations of the Cavern Abyss; Dongshen disciple; disciple of the completed Taiyi Vajra covenant of Dongshen; Ritual Master of the Inner Teaching of Lingbao Ascent to Mystery; Lingbao disciple; Dongxuan disciple; a certain Master Yue, Unsurpassed Dongxuan Disciple of the Most High Lingbao; and also Disciple of the Inner Effulgences of the Three Sovereigns of Dongshen; Unsurpassed Dongshen Disciple of the Most High Lingbao; Ritual Master of the Inner Teaching of Grand Mystery and River Mystery; Perfected One of the Nine Palaces of the Precious Registers of the River Chart of Grand Mystery; Shangqing disciple; disciple of the Great Cavern of Shangqing; a certain Perfected Yue, Disciple of the Three Luminaries of the Great Cavern of Shangqing; and a certain Perfected Yue, Disciple of the Three Luminaries of the Great Cavern of the Mystery Capital of Shangqing, together with other ritual offices and titles of inherited transmission.

The disciple, named so-and-so, is a certain number of years of age; his natal destiny belongs to a certain earthly branch, and he was born in a certain month. Now, in a certain abbey of this prefecture and county, he reverently receives the Jing (scriptures) and methods of Zhengyi and of the Three Caverns (the Three Caverns being Dongzhen, Dongxuan, and Dongshen, three classes of Daoist scriptures and methods), and he has invited three masters to confer them. Their formal names are as follows.

The Ordination Master (the ritual master responsible for transmitting ordination and conferring the methods): Ritual Master of the Great Cavern of the Mystery Capital of Shangqing, so-and-so, of a certain age, ruddy in bodily appearance.

The Register Master (the ritual master responsible for entering the ritual registers): Ritual Master of the Great Cavern of the Mystery Capital of Shangqing, so-and-so, of a certain age, ruddy in bodily appearance, of tang-hued skin, with a slight beard.

The Scripture Master (the ritual master responsible for transmitting the classics): Ritual Master of the Great Cavern of the Mystery Capital of Shangqing, so-and-so, seventy-two years of age, of yellow-white complexion.

The formal names of the Three Masters presiding at the altar are as follows: Ritual Master of the Great Cavern of the Mystery Capital of Shangqing, so-and-so; Ritual Master of the Great Cavern of the Mystery Capital of Shangqing, so-and-so; of the Shangqing Mystery Capital, great in hue, with a slight beard. Scripture Master: Ritual Master of the Great Cavern of the Mystery Capital of Shangqing, so-and-so, seventy-two years of age, of yellow-white complexion.

The taboo names of the Three Masters Officiating at the Altar are entered as follows. Master of the Law of the Great Cavern of the Mysterious Capital of Highest Clarity (Shangqing Xuandu Dadong Fashi), personal name. Master of the Law of the Great Cavern of the Mysterious Capital of Highest Clarity, personal name. Master of the Law of the Great Cavern of the Mysterious Capital of Highest Clarity, personal name.

The taboo names of the Five Guarantor Masters are entered as follows. Disciple of the Three Luminaries of the Great Cavern of Highest Clarity (Shangqing Dadong Sanjing), personal name. Disciple of the Three Luminaries of the Great Cavern of Highest Clarity, personal name. Disciple of the Three Luminaries of the Supreme Cavern of Highest Clarity (Shangqing Taidong Sanjing), personal name. Disciple of the Three Luminaries of the Supreme Cavern of Highest Clarity, personal name. Disciple of the Three Luminaries of the Great Cavern of Highest Clarity, personal name.

These three Masters Officiating at the Altar and five Guarantor Masters are all fellow disciples of the master who confers the register, persons of lofty virtue and high repute, close friends, or outstanding disciples and gifted members of the younger generation. Together they sign their names and recommend the recipient of the register, and they encourage one another. The recipient should revere them just as one reveres a teacher, and for this reason they are called the “Three Masters.” The cloth and the knife that are offered take their meaning from brushing away dust and grime and from cutting through bonds: by this one expresses the wish to break down vexations and obstacles, to gain liberation, and to abide in freedom and luminous clarity.

A shallow and ignorant disciple of later learning has been graciously granted this register. Disciple So-and-so, carefully following the master’s method, receives the taboo names of the Three Masters set out above, keeps them in mind for life, and dares not go against them. May vexations and obstacles be cleared away, liberation gained, and one wander free in clarity. Should the vow be broken, the ancestors of seven generations will all suffer as though wind-blades were cutting into their bodies. When these words have been spoken, one knocks the head to the ground and bows twice.

Whenever a teacher’s taboo name is written—for example, that of the Scripture Master (Jingshi), the Register Master (Jishi), the Ordination Master (Dushi), and the like—one must record the prefecture and county to which he belongs, his abbey, his age, his personal name, the features of his appearance, and his ritual rank (a Daoist clerical office or grade). For the Three Masters Officiating at the Altar and the Five Guarantor Masters, age need not be written, yet the ritual rank must still be given.

One Senior General, one Deputy General, and one Middle General.

When men and women receive these three generals, the usual rule is that men take the left and women take the right.

Filling in the Lord’s Summons within the Register of the Three Generals—that is, the written wording of Fulu (talismans and registers) by which the spirits are summoned:

One born in a zi year fills in “Summons of the Lord of the Three Qi (vital energy) of Middle Mystery”; one born in a chou year fills in “Lord of the Three Qi of Lower Mystery.” That men take the left and women the right is the usual rule.

Filling in the Lord’s Summons within the Register of the Three Generals.

Those born in a zi year summon the Three Qi (vital energy) Lords of Middle Mystery; those born in a chou year summon the Three Qi Lords of Lower Mystery. Those born in a yin year summon the Three Qi Lords of Grand Beginning; those born in a mao year summon the Three Qi Lords of Upper Beginning. Those born in a chen year summon the Three Qi Lords of Middle Beginning; those born in a si year summon the Three Qi Lords of Lower Beginning. Those born in a wu year summon the Three Qi Lords of Grand Origin; those born in a wei year summon the Three Qi Lords of Upper Origin. Those born in a shen year summon the Three Qi Lords of Middle Origin; those born in a you year summon the Three Qi Lords of Lower Origin. Those born in a xu year summon the Three Qi Lords of Grand Mystery; those born in a hai year summon the Three Qi Lords of Upper Mystery.

The above is taken from the Register of the Three Generals (Sanjiangjun lu)—the Fulu (talismans and registers) documents used when Daoism confers a register. The corresponding Three Qi Lords should be summoned according to the birth year of the person who receives the register; if the summons is made according to the birth month, one proceeds in the same way.

Shangqing Supplementary Plate Text: The Realm of the Five Phases (Wuxing: Wood, Fire, Earth, Metal, and Water)

In such-and-such year of the Great Ming, the Grand Year-Star (Taisui) being such-and-such, in such-and-such month, on the first day of that month, on such-and-such day, so-and-so, at such-and-such place, summons such-and-such Qi Lord.

The above is taken from the Register of the Three Generals. The corresponding Three Qi Lords should be summoned according to the birth year of the person who receives the register; if the summons is made according to the birth month, one proceeds in the same way.

Shangqing Supplementary Plate Text: The Realm of the Five Phases

In such-and-such year of the Great Ming, the Grand Year-Star being such-and-such, in such-and-such month, on the first day of that month, on such-and-such day, so-and-so, Daoist priest so-and-so of such-and-such abbey at such-and-such place, of such-and-such years of age, scrupulously pays homage and receives The Lofty True Writ of Penglai, the Mysteriously Perfected Supreme Sovereign of Azure Heaven. According to tradition, in ancient times this writ was obtained by Ning Feng. Whoever wears this true writ can range freely over rivers, lakes, and seas, escorted by a retinue of dragons, while the essence-sprites (Jing) in the waters are overawed and submit. It is also called the Tablet of the Great Mystery of Penglai, and the True Writ of the Nine Currents. The Elder of the Northern Mound transmitted it to Mahuang, who thereby summoned divine dragons to ride and in the end ascended to Heaven.

Supplementary Plate Text of the Three Sovereigns: The Realm of the Five Phases

In such-and-such year of the Great Ming, the Grand Year-Star being such-and-such, in such-and-such month, on the first day of that month, on such-and-such day, so-and-so, Daoist priest so-and-so of such-and-such abbey at such-and-such place, of such-and-such years of age, now respectfully receives the Fulu of the Three Sovereigns (Sanhuang) transmitted in the original text of the Most High, and uses it to summon for examination and to command the myriad spirits (Shen), so-and-so, and, bearing the lord’s command, to patrol the celestial realm.

In a certain year, month, and day of the Great Ming, the Daoist Yi, a certain number of years of age, who cultivates the Dao (the Way) at a certain abbey in a certain place, this day receives by command the “Transmission of the Three Sovereigns’ Talismans of the Most High Original Text,” a Fulu (talismans and registers) document conferred in Daoism, to be used for summoning, examining, and commanding the various gods. By this Fulu, Yi will travel the famous mountains and great rivers of the world and be welcomed by the spirits of every quarter; he will pass in and out of the celestial gates and ascend to pay homage to the Perfected, just as if he held the credential-tally of the Immortal Metropolis of the Nine Elders.

Backing-plate text of the Five Talismans: the domain of the Five Phases (Wood, Fire, Earth, Metal, Water)

In a certain year, month, and day of the Great Ming, the Daoist Yi, a certain number of years of age, who cultivates the Dao at a certain abbey in a certain place, this day receives by command the “Divine Register of the Eight Awes of the Most High of the Three Heavens,” a talisman-register used in Daoism to summon gods and protect the person, in order to summon and subdue the essence-prodigies, dragons, and tigers of the mountains. When Yi enters mountain forests or crosses rivers and seas, and faces weapons, epidemics, poisons, and every kind of calamity, he will suffer no harm.

Backing-plate text of the True Writ: the master’s text; this is for one who holds the talisman

In a certain year, month, and day of the Great Ming, the Perfected Yi of a certain Lingbao sovereign wears and holds the “Register Text that Governs the Six Heavens and Unites the Eight Awes,” a talisman-register that oversees the Six Heavens and gathers the power of the Eight Awes, fashioned by Yuanshi, the Upper Three Heavens, and the Most High Lord of the Great Dao. By means of it he summons the gods of the world, seizes the earth-spirits, binds the sprite-essences, seals the mountains and peaks, calls forth the cloud Qi (vital energy), and subdues the dragons upon the rivers. This method is received from the Yuanshi statutory text transmitted by his teacher, Master So-and-so of a certain sovereign title.

Lower-plate disciple text

The document of a certain prefecture, a certain department, and a certain county: summon the gods of the world, seize the earth-spirits, bind the sprite-essences, seal the mountains and peaks, call forth the cloud Qi, and subdue the dragons upon the rivers. This method is received from the Yuanshi statutory text transmitted by the teacher, Master So-and-so of a certain sovereign title.

Lower-plate disciple text

Disciple Yi of a certain prefecture, a certain department, a certain county, and a certain abbey, a certain number of years of age, born in a certain month, at a certain hour on a certain day of a certain month in a certain cyclical year of the Grand Year, reverently requests and receives, within the heaven of a certain Qi, the Most High Lingbao Register Text of the Eight Awes.

Celestial Master (Tianshi) Parish Liturgy, upper section

This piece was composed by Zhang Bian. Zhang Bian identified himself as the thirteenth-generation descendant of the Celestial Master and had served as a staff officer in the princely establishment of the Prince of Wuling of the Liang, an official of the prince’s household.

Parish names and their Qi

The first site is Yangping Parish, governed by Metal. Above, it corresponds to the Horn mansion, one of the seven lodges of the Azure Dragon of the East, and it is located in Fan County of Shu Commandery.

The second site is Lutang Parish, governed by Wood. Above, it corresponds to the Neck mansion, one of the seven lodges of the Azure Dragon of the East, and it is located in Fan County of Shu Commandery.

The third site is Heming Parish, governed by Metal. Above, it corresponds to the Shi mansion—so written in the original, perhaps a variant graph for the name of a stellar lodge—and it is located in Linkou County of Shu Commandery.

Note: Expressions in the original such as “a certain year,” “a certain place,” and “a certain person Yi” are blanks in the format of ritual documents, awaiting completion; “backing-plate text” and “lower-plate disciple text” refer to categories of plate-texts used when Fulu are made or transmitted.

The fourth is the Liyuan parish (Liyuan zhi), in charge of Earth. Its upper parish is established at the Room mansion (Fang xiu), in Fan County of Shu Commandery. The fifth is the Gegui parish, in charge of Fire. Its upper parish is established at the Heart mansion (Xin xiu), in Fan County of Shu Commandery. The sixth is the Gengchu parish, in charge of Water. Its upper parish is established at the Tail mansion (Wei xiu), in Yangquan County of Guanghan Commandery. The seventh is the Qinzhong parish, in charge of Water. Its upper parish is established at the Winnowing Basket mansion (Ji xiu), in Mianzhu County of Guanghan Commandery. The eighth is the Zhenduo parish, in charge of Metal. Its upper parish is established at the Dipper mansion (Dou xiu), in Xindu County of Shu Commandery. The foregoing are the eight parishes of the upper grade, known as the “Unsurpassed Parishes” (Wushang zhi).

The first is the Changli parish, in charge of Earth. Its upper parish is established at the Ox mansion (Niu xiu), in Luo County of Guanghan Commandery. The second is the Lishang parish, in charge of Earth. Its upper parish is established at the Girl mansion (Nü xiu), in Yangquan County of Guanghan Commandery. The third is the Yongquan parish, in charge of Wood. Its upper parish is established at the Emptiness mansion (Xu xiu), in Mianzhu County of Guanghan Commandery. The fourth is the Jushan parish, in charge of Metal. Its upper parish is established at the Rooftop mansion (Wei xiu), in Nan’an County of Qianwei Commandery. The fifth is the Choujing parish, in charge of Water. Its upper parish is established at the Encampment mansion (Shi xiu), in Nan’an County of Qianwei Commandery. The sixth is the Benzhu parish, in charge of Wood. Its upper parish is established at the Eastern Wall mansion (Dongbi xiu), in Nan’an County of Qianwei Commandery. The seventh is the Mengqin parish, in charge of Fire. Its upper parish is established at the Legs mansion (Kui xiu), in Du County of Yuejun Commandery. The eighth is the Pinggai parish, in charge of Earth. Its upper parish is established at the Bond mansion (Lou xiu), in Jiangyang County of Qianwei Commandery. The foregoing are the eight parishes of the middle grade, known as the “Parishes of the Mysterious Elder” (Xuanlao zhi).

The first is the Yuntai parish, in charge of Fire. Its upper parish is established at the Stomach mansion (Wei xiu), in Langzhong County of Baxi Commandery. The second is the Jinkou parish, in charge of Wood. Its upper parish is established at the “Xu mansion” (Xuxiu), in Jiangyang County of Hanzhong Commandery.

Here zhi refers to a Daoist administrative seat, or a base for ritual worship and cultivation. The phrases “in charge of Earth,” “in charge of Fire,” “in charge of Water,” “in charge of Metal,” and “in charge of Wood” mean that the parishes are assigned respectively to the Five Phases (Wuxing). Fang, Xin, Wei, Ji, Dou, Niu, Nü, Xu, Wei, Shi, Dongbi, Kui, Lou, Wei, and the other “mansions” (xiu) are the names of the lunar lodges in astronomy and in the Daoist system. The original text contains several repetitions, and wordings such as “Xuxiu” may be variant readings in different editions; the above follows the text as given.

Third, Houcheng Parish (zhi), one of the Twenty-Four Parishes of Daoism, presides over Earth. Its upper parish corresponds to the Net lunar mansion (Bi) and is located in Nanzheng County of Hanzhong Commandery. Fourth, Gongmu Parish presides over Metal. Its upper parish corresponds to the Turtle Beak lunar mansion (Zi) and is located in Nanzheng County of Hanzhong Commandery. Fifth, Pinggang Parish presides over Water. Its upper parish corresponds to the Three Stars lunar mansion (Shen) and is located in Nan’an County of Qianwei Commandery. Sixth, Zhubu Parish presides over Metal. Its upper parish corresponds to the Eastern Well lunar mansion (Dongjing) and is located in Aidao County of Qianwei Commandery. Seventh, Yuju Parish presides over Water. Its upper parish corresponds to the Net lunar mansion (Bi) and the Ghost lunar mansion (Gui) and is located in Chengdu County of Shu Commandery. Eighth, Beimang Parish presides over Earth. Its upper parish corresponds to the Willow lunar mansion (Liu) and is located in Chang’an County of Jingzhao Prefecture.

The foregoing are the parishes of the lower eight grades, known collectively as the “Parishes of the Most High” (Taishang zhi).

At noon on the seventh day of the first month in the second year of the Han’an era, the Most High established the Twenty-Four Parishes. Three multiplied by eight corresponds to the twenty-four solar terms in heaven and is matched with the twenty-eight lunar mansions. They were conferred upon Celestial Master (Tianshi) Zhang Daoling, who was ordered to memorialize the celestial court and to carry out the teaching. Those who receive the registers should set out food in the upper kitchen and provide for the twenty-four worthies.

What follows lists the Qi (vital energy) paired on the left and the right, together with the office titles and the parishes. In the original, the wording after “Left Senior Qi, the second” is defective, and it repeats the earlier passage, “conferred upon Celestial Master Zhang Daoling, to memorialize, carry out, and spread the teaching. The recipient, in the upper kitchen, feeds the twenty-four worthies.” Left Level Qi, the first: Yangping and Lutang; Right Level Qi. Left Senior Qi, the second: Heming and Liyuan; Right Senior Qi. Left Chief Leader, the third: Gegui and Gengchu; Right Chief Leader. Left Leader of Spirits, the fourth: Qinzhong and Zhenduo; Right Leader of Spirits. Left Chief Supervisor, the fifth: Changli and Lishang; Right Chief Supervisor. Left Supervisor of Spirits, the sixth: Yongquan and Jushan; Right Supervisor of Spirits. Left Inspector, the seventh: Choujing and Benzhu; Right Inspector. Left Leader of Merit, the eighth: Mengqin and Pinggai; Right Leader of Merit. Left Supervisor of Merit, the ninth: Yuntai and Jinkou; Right Supervisor of Merit. Left Chief Qi, the tenth: Houcheng and Gongmu; Right Chief Qi. Left Tributary Qi, the eleventh: Pinggang and Zhubu; Right Tributary Qi. Left Examining Qi, the twelfth: Yuju and Beiqiu; Right Examining Qi.

A “parish” (zhi) is a Daoist parish district or an administrative institution for cultivation. “Receiving the registers” means accepting the Daoist Fulu (talismans and registers) and thereby obtaining the corresponding clerical status. “The upper kitchen, feeding the twenty-four worthies” means that the person who receives the registers is to set out offerings of food and provide for the twenty-four worthies.

The titles of the officials of the twenty-four Yin-Yang Qi (vital energy), of the libationers (jijiu), and of others, as listed on the right, were handed over to Daoling on the same day. Of these Qi names, only two copies agree in content; in the other three, the order of the entries from Changqi downward is inverted and confused, so that they cannot be collated. It has now been decided to take as the standard the copies that agree. The sequence is therefore marked in vermilion, and each title is assigned, in that sequence, to its respective parish (zhi).

Examination of these titles shows that the Yin names belong to women and the Yang titles to men: men correspond to the titles on the left, and women to the titles on the right. The old copies had long been mixed and disordered, and these problems arose only in the course of transmission and copying. That being so, why make the matter so complicated? The Chuguan Yi (Ritual for Sending Out the Officials) says that men and women each have twelve Qi, twenty-four for men and women together; the left and the right are each doubled, and so there are twenty-four titles in all. This account has a basis and should be beyond doubt.

Some say: “Yangping ought to be matched with the titles on the left, and Lutang with the titles on the right.” But how could a man receive the title of Lutang and yet have no Yin name? And how could a woman wear Yangping, passing over the titles that properly belong to men? This view is plainly unreasonable. The other scriptures (Jing) may be understood in the same way.

The first is Ganghu Parish, belonging to Fire. Its upper parish is established in the Xing lunar mansion, within the territory of Hanyang County. The second is Baishi Parish, belonging to Metal. Its upper parish is established in the Zhang lunar mansion, within the territory of Hanyang County. The third is Zhongmao Parish, belonging to Water. Its upper parish is established in the Yi lunar mansion, within the territory of Fukou County. The fourth is Jushan Parish, belonging to Earth. Its upper parish is established in the Han lunar mansion, within the territory of Guangyang County.

The Taizhen Ke, a Daoist text of liturgy (Keyi) transmitted by the Celestial Master (Tianshi) in the third year of Jian’an, records that on the seventh day of the first month of the first year these four parishes were established and transmitted to the Successor Master (Sishi), who in turn transmitted them to the Continuing Master (Xishi). The Continuing Master had charge of the Earth parish; its upper parish is established in the Han lunar mansion, within the territory of Guangyang County.

The Taizhen Ke transmitted by the Celestial Master in the third year of Jian’an further records that on the seventh day of the first month of the first year these four parishes were established and transmitted to the Successor Master, and by the Successor Master to the Continuing Master, in order to complete the complement of the twenty-eight lunar mansions. After a parish has been received, eighteen worthies are to be supported. The Taizhen Ke says that those established on the outside are called separate parishes (biezhi), and those established on the inside are called completing parishes (beizhi); when twenty-four places are made up, the twenty-eight lunar mansions are fully provided for. The separate parishes are distinguished from the “three eights” (that is, the twenty-four).

The first is the Liyuan zhi, presiding over Metal and affiliated with the Changli zhi. The second is the Lili zhi, presiding over Wood and affiliated with the Lishang zhi. The third is the Pinggong zhi, presiding over Water and affiliated with the Yongquan zhi. The fourth is the Gongmu zhi, presiding over Earth and affiliated with the Choujing zhi. The Gongmu zhi is also called “the fourth zhi of the corresponding lower eight.” The fifth is the Tiantai zhi, presiding over Wood and affiliated with the Benzhu zhi. The sixth is the Laixiang zhi, presiding over Water and affiliated with the Mengqin zhi.

The Choujing zhi is likewise affiliated with the Gongmu zhi. The Gongmu zhi is also called “the fourth zhi of the corresponding lower eight.” The fifth is the Tiantai zhi, presiding over Wood and affiliated with the Benzhu zhi. The sixth is the Laixiang zhi, presiding over Water and affiliated with the Mengqin zhi. The seventh is the Zunling zhi, presiding over Water and affiliated with the Pinggai zhi. The eighth is the Daiyuan zhi, presiding over Metal and affiliated with the Yuntai zhi.

At sunrise on the fifth day of the tenth month in the first year of the Jian’an era, the Celestial Master (Tianshi) fixed the assignment of these eight grades of zhi and entrusted them to the Successor Master (Sishi), who in turn transmitted them to the Lineage Master (Xishi). A zhi is an administrative seat in Daoism that is provided with an officer in charge of a certain class of affairs; “paired zhi” (peizhi) refers to the relationship of affiliation between such seats.

Concerning those who receive a zhi, the texts differ. One account speaks of fourteen “fanxian”; another copy writes fourteen persons, one writes twelve persons, and yet another does not contain the two characters “fanxian.” Reckoning from the preceding passage, the sequence ought to be fourteen persons, and the version that writes twelve is probably in error. All four versions, however, record a Stone Chamber (Shishi) but do not have Zunling, and none of them includes a Stone Hall (Shitang). The Taizhen ke likewise has no Stone Hall, yet it does record Zunling, and so Zunling is adopted here as correct.

Examined closely, these records all belong to the Middle Eight Zhi, yet the Jushan zhi alone is missing from among them. The Yue zhi and the Yuntai zhi have instead been irregularly assigned within the set, from which it can be seen that one zhi is lacking—something that makes the matter all the more puzzling. Even now the commanderies and counties corresponding to them have not been found, perhaps because their affiliations differ from one another; their exact locations remain unclear.

The first is the Emei zhi, presiding over Metal and located in Shu Commandery. The second is the Qingcheng zhi, presiding over Water and located in Shu Commandery. The third is the Taihua zhi, presiding over Wood and located at Chang’an in Jingzhao. In the four versions some write “Muye,” which is an error. The location of the Taihua zhi recorded in the Taizhen ke is the same. The fourth is the Huangjin zhi, presiding over Wood and located in Quyang County of Shu Commandery. The fifth is the Cimu zhi, presiding over Metal and located in Chengdu Commandery.

The sixth is the Afeng Parish (Afeng zhi), which has charge of Fire.

The seventh is the Pingdu Parish, which has charge of Water and is located in Jianwei Commandery. The eighth is the Jiyang Parish, which has charge of Earth and is located in Ye County of Wei Commandery.

These eight parishes were established by the Continuing Master (Xishi; the transmitter of the teachings in Daoism) and promulgated on the fifth day of the tenth month in the third year of the Jian’an era. When one receives a parish, one must support twelve worthy persons. This set is called the “sequence of the roving parishes.” It is now checked against the Taizhen ke (Code of the Great Perfected) and taken as the standard text. One liturgical text, however, ranks Jiyang seventh and Pingdu eighth; that account is incorrect.

What is listed on the left are the ranks beginning with the Holder of the Oral Instructions; what is listed on the right are the corresponding parishes. Left Holder of the Oral Instructions (Lingjue), first, is matched with Emei Parish, and Right Holder of the Oral Instructions stands opposite. Left Proclaimer of Awe (Xuanwei), second, is matched with Qingcheng Water Parish, and Right Proclaimer of Awe stands opposite. Left Equalizer of Merit (Gongping), third, is matched with Taihua Parish, and Right Equalizer of Merit stands opposite. Left Upright and Impartial (Lianping), fourth, is matched with Golden Parish, and Right Upright and Impartial stands opposite. Left Enactor of the Teaching (Xingjiao), fifth, is matched with Compassionate Mother Parish, and Right Enactor of the Teaching stands opposite. Left Master of Ritual Demeanor (Weiyi), sixth, is matched with Afeng Fire Parish, while the right-hand column further lists Taihua Parish and Right Equalizer of Merit. Left Upright and Impartial, fourth, is again matched with Golden Parish, and Right Upright and Impartial stands opposite. Left Enactor of the Teaching, fifth, is again matched with Compassionate Mother Parish, and Right Enactor of the Teaching stands opposite. Left Master of Ritual Demeanor, sixth, is matched with Afeng Fire Parish, and Right Master of Ritual Demeanor stands opposite. Left Receiver of Qi (Chengqi), seventh, is matched with Pingdu Parish, and Right Receiver of Qi stands opposite. Left Establisher of Ritual (Jianyi), eighth, is matched with Jiyang Parish, and Right Establisher of Ritual stands opposite.

These sixteen official libationers (guan jijiu; a Daoist official title) were likewise established by the Continuing Master. Two copies now extant follow the same order as that given above; three other copies reverse the order, and it is difficult to sort them out. On examination, since these offices were established by the Continuing Master, they ought properly to be paired with the Emei and other parishes that he promulgated. The parishes have already been marked under each item here. If they are to be matched with the parishes, one should adopt the “Qi (vital energy) from the Former Metropolitan Inspector downward”; another class should adopt the “Qi from the Inspector of Merit downward.” The several items may then be matched separately once more according to their sequence.

They are divided altogether into four ranks and forty-four parishes (zhi)—the administrative seats of the Daoist religion, or its institutions for sacrifice and cultivation. Following the order of the parish rites, from the earliest to the highest, the roaming parishes (youzhi) come first; the separate parishes (biezhi) rank second; the paired parishes (peizhi) rank third; and the Three-Eights orthodox parishes (sanba zhengzhi) rank fourth. These are what are called the four grades of parishes.

The order given in the Taizhen ke, a classic of Daoist Keyi (liturgy), is as follows: first the separate parishes, second the roaming parishes, third the paired parishes, and fourth the joint parishes (tongzhi). If one infers from the arrangement in the book, one will conclude that the roaming parishes stand higher than the separate parishes, but this view is wrong. How do we know it is wrong? The roaming parishes were established later, whereas the separate parishes were conferred by the celestial realm in order to continue the ancient tradition of the spring and autumn sacrifices. A son cannot be ranked ahead of his father; how could a grandson stand higher than the ancestors? This is plainly unreasonable. Therefore, in accordance with the principle of Rong’s interpretation, the roaming parishes should rank below the separate parishes. Only this is the correct judgment.

The Gongping office is responsible for the numerical cycles of the Qi (vital energy) of heaven and earth. It stands alongside the Master, presides over the various parishes, and has charge of and understands the official duties of ghosts and spirits.

Natal-destiny talismans. The True Talisman of the Azure Emperor of the Primordial Parish is the natal-destiny talisman corresponding to the Master of the Eastern Marchmount, So-and-so, of such-and-such an age, born in such-and-such a month. For the True Talisman of the Primordial Azure Emperor, the character “azure” is written on a red ground. For the True Talisman of the Primordial Red Emperor, vermilion characters are written on a yellow ground. For the True Talisman of the Primordial Yellow Emperor, yellow characters are written on a white ground. For the True Talisman of the Primordial White Emperor, white characters are written on a black ground. For the True Talisman of the Primordial Black Emperor, black characters are written on an azure ground.

Talismans for ascending to Heaven and relying upon Earth are Fulu (talismans and registers) used to communicate between Heaven and Earth. The tablet talisman of the Three Sovereigns has a yellow ground, its outer covering adorned with purple patterns, and is seven chi in length. The Shangqing (Highest Clarity) tablet talisman has a yellow ground, its outer covering adorned with blue-green patterns, and is seven chi in length. The tablet talisman of the Five Talismans has a white ground, its outer covering adorned with crimson patterns, and is seven chi in length. The tablet talisman of the True Writ has a yellow ground, its outer covering adorned with crimson patterns, and is one zhang and two chi in length. The backing tablet talisman of the True Writ has a yellow ground.

Mandate-tablet talismans. One has a yellow ground, its outer covering adorned with purple patterns, and is seven chi in length. The Shangqing tablet talisman has a yellow ground, its outer covering adorned with blue-green patterns, and is seven chi in length. The tablet talisman of the Five Talismans has a white ground, its outer covering adorned with crimson patterns, and is seven chi in length. The tablet talisman of the True Writ has a yellow ground, its outer covering adorned with crimson patterns, and is one zhang and two chi in length. The backing tablet talisman of the True Writ has a yellow ground.

Inner talismans of the mandate staff. A vermilion ground is paired with an azure talisman; a yellow ground is paired with a vermilion talisman; a white ground is paired with a yellow talisman; and a black ground is paired with a white talisman.

On blue-green paper or silk, write in black.